our selves from thy presence masses of corruption mountaines of sin dead and dry trees fit fuell for thy fierce wrath to worke upon If wee should climbe up into heaven to hide us from thee thou art there or goe downe into the bottome and depth of hell thou art there also or take the wings of the morne and fly to the utmost part of the seas even there also will thy all-seeing eye behold us and thy right hand will quickly visit and finde us out wee will therefore here dissolve and melt our selves into a floud and fountaine of many teares bewailing and bemoaning our wofull and miserable estate for albeit by reason of that foule Chaos and staine of naturall corruption and originall sin wee have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up thy milde and gentle corrections to bee turned into the sudden execution of bloudy to â—utes and fearefull judgements upon us even in this life and at ouâ— departing out of this world to be plunged everlastingly into a piâ—â— destruction there to be fried and scorched with Sataâ— and his Angels for evermore And yet for all this O Lord we have never ceased to adde oyle unto this flame and to blow up the coales of thy fearefull displeasure through the hot and eager pursuit of many loud crying actuall sinnes and transgressions so that from the crowne of the head to the sole of the foot there is not one place sound or whole within us but we are full of sores and swellings and botches full of sinne full or corruption our understandings which should have knowen thee to bee our true God and him whom thou hast sent Jesus Christ our Redeemer these are blinded and mis-led with ignorance and doubting our affections which should have beene good guides to have directed our feet into the way of peace they are become swift messengers of Satan to buffet us our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in they are sinks of sin and cages of filthy birds Our eyes O God are like open windowes and doores to receive sin our hearts like common Innes to lodge sin our heads like skilfull Politicians to contrive sinne our tongues smooth and sweet Orators to plead for the maintaining of sin and all our hands like stout Souldiers and couragious Champions to fight in the defence of sin Thus have we waged and managed war against thee our God ever since wee were borne so that now thou maist justly spâ—e us out of thy mouth cut us off in the midst of our sins come amongst us this verie present and binde us hand and foot and at the end of these few and miserable dayes send us all into hell together that so Satan might pay us our wages only whom thus long we have obeyed and served thus emptying our selves from all trust and confidence in the arme of flesh wee fly unto thee O God the anchor of our hope and the tower built for our defence with many deepe sighes and groanes from our perplexed consciences and diseased soules most humbly intreating thee to be gracious and mercifull to all our sins for they are wondrous great make it thy glorie to passe by and to winke at them poure into our soules the oyle of thy mercie supple our hard and dry hearts with the sweet influence of thy best graces and cure all our swelling wounds with the true balme of Gilead Purge good Lord and cleanse all the polluted and infected corners of our hearts that though 〈◊〉 this day our sins be as old as Adam as numberlesse as the stars oâ— heaven as high as the tallest Cedars in the Forrest Lord plucke them up by the roots burie them in everlasting forgetfulnesse that they may never stop the issue of thy blessings nor draw downe upon us the vials of thy wrath nor be a wound and griefe to our troubled consciences in this life or worke despaire in us at the end of our dayes nor stand up in judgement to be the utter ruine and condemnation of our soules and bodies at the last day Good Lord prepare us all for a better life sit us all for the Kingdome of thy Sonne Christ Jesus guide us all with thy blessed Spirit tutor us out of thy holy Word humble us by thy mercifull corrections and by thy fatherly blessings wed our affections and knit our hearts more neere unto thee in newnesse of life than ever heretofore they have beene that living as becommeth thy obedient children and servants an holy and a religious remnant of our dayes we may by thy grace and mercie be partakers of a joyfull and a comfortable death and after death of a glorious resurrection to everlasting life and peace among thy Saints Neither doe wee pray to thee for our selves onely but for all people and Nations of the earth but more particularly for the place in which wee live and therein according to our bounden dutie for thy servant and our Sovereigne Charles by thy speciall Providence King of Great Britaine France and Ireland Defender of the most true ancient Catholike and Apostolike faith and in all causes and over all persons within these his Majesties Realmes and Dominions next under thee and thy Sonne Christ Jesus supreme Governour adde unto his dayes as thou diddest unto the dayes of Hezekiah that he may enjoy a long and a prosperous reigne over us and in the meane time remember him in goodnesse for the good he hath done already to thy Church Bestow the sweetest of thy blessings upon our gracious Queene Marie our hopefull Prince Charles and the Lady Marie and the rest of those royall Branches beyond the seas season them in their young and tender yeares with thy feare that they may bee great in thy favour and if it may stand with thine eternall Decree let us never want an holy and a religious man of that house and line to governe the Scepters of these Kingdomes and to maintaine the preaching of thy glorious Gospell within these his Majesties Realmes and Dominions so long as the Sun and Moone endure Blesse 〈◊〉 King with an honourable valiant and a religious Councell and â—obilitie blesse him with a learned painfull and a zealous Clergie by what names or titles soever they be called whether they be Arch-Bishops or Bishops and all other painfull Labourers in this thy Vineyard blesse him with a wise prudent and a religious Gentrie blesse him with a peaceable a loyall and a religious Commonaltie and good God wee beseech thee to showre downe thy blessing upon the right hand and upon the left to them whom it hath pleased thee to send to this Congregation that by the blessing of thy good Spirit whensoever they shall stand on thy Mountaine to deliver a Message from thee give them good Father what wilt thou giue them give them wise and understanding hearts that they may open to thy people the wondrous things
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
to her might seeme righteous saith Augustine Yet will the Lord gather her as a hen gathereth her chickens under his wings Matth. 23. What man so farre gone as Manasses who built altars to strange gods sacrificed his sonnes to Moloch gave himselfe to witchcraft charming and sorcerie used them that had familiar spirits and did evill in the sight of the Lord to anger him Yet being in tribulation when he prayed and humbled himselfe greatly then the Lord heard him and was intreated and he knew that the Lord was God 2 Chron. â—3 6 12 13. So true is that of the Prophet Ezek. 33.12 〈…〉 non attendi cum enim Deus veâ—◠〈◊〉 qu aboâ—us â—â—ssa quia omâ—â—potâ—s ipse contra fratrem â—d vinae 〈…〉 nam claâ—dit qui Deum credit aut noâ— velle aut 〈…〉 The wickednesse of the wicked shall not hart him in the day that he turneth to the Lord. Be the sinne never so great I may say as S. Augustine doth O man who attendest to that multitude of thy sinnes why doest thou not attend to the omnipotencie of the heavenly Physitian 〈◊〉 for seeing God will shew mercie because he is good and can because he is omnipotent he shuts the gate of divine pietie against his brother who beleeveth that God either will not or cannot have mercie And why wilt thou shut him out of heaven whom Christ hath not shut out of it David is farre gone in a â—â—lterie and murder Peter in back-â—â—dâ—ns and apostasie Paul in tyrannie and 〈…〉 and Gods Church Aug. de teâ—pore Serm. 58. Maliâ— ut pes fraupatur aut manus cum labore ad 〈◊〉 offierum revocatâ—â— â—â—â—â—â—ium 〈…〉 non 〈…〉 ego non 〈◊〉 yet the word of a 〈…〉 Divid the crowing of a 〈…〉 a light shining and a voice sounding 〈…〉 brings Paul to Christ againe Yet 〈…〉 this to incourage thee on in sinn◠〈…〉 what Augustine saith in the cited 〈…〉 foot or hand be broken it is with 〈…〉 its first office if againe â—â—t more hard 〈…〉 third time not without much paine if daily I iudge not of it But though I may not despaire of thy salvation yet it may be God will not bestow salvation though I may not judge thee yet it may be the Lord will though I may not censure thee yet it may be that the Lord will condemne thee I will hope God will shew thee mercy but thou without repentance must feele his justice Be thou never so farre gone yet returne to the Lord as thou art commanded and God wil bestow upon thee that mercy which he hath promised But I leave this and proceed to touch the instrument wherewith the Iewes are fet from death to life The Gospell In Iohn 5.25 In Iohan. tract 22. The dead shall heare the voice of the Sonne of God and they that heare it shall live which Augustine expounds of the raising of men dead and buried in infidelitie and sinne at the hearing of the word Transeunt a morte infidelitatis ad vitam side They passe from the death of infidelitie to the life of faith I am not ashamed of the Gospell for it is the power of God unto salvation to every one that beleeueth Rom. 1.16 that is an effectuall instrument of power as Paraeus and Beza expound it In this God reveales his true and absolute righteousnesse with which life and salvation is alwayes joyned and by the ministerie of the word is salvation conveyed and communicated to all that obey it and is therefore called the arme of the Lord Isa 53.1 whereby he can open the graves of sinne wherein men are buried and restore them to their lives againe Man without faith is dead and faith is that which makes the soule alive Augustine upon the words of Christ to Lazarus Ioh. 11.43 Lazarus come forth saith that surgere to arise is credere to beleeve to come forth is to confesse and that which Christ said at the 44. verse Loose him and let him goe Sâ—lvi 〈◊〉 〈…〉 is true of the Minister of the Gospell who by the word looseth the bands of sinne and iniquitie wherein they were tied I might tell you of Iames Andrew and Matthew and the rest but I will only remember you of S. Augustine Aug. Cons 〈◊〉 8 〈…〉 as hee writes of himselfe that when he sate weeping and speaking these words Quarenonâ—odâ— qâ—â—renâ—◠〈…〉 relle â—ege Why not to day why not to day he heard a voice saying Take up and read take up and read which he expounds thus that he should open the booke of God and read the first place he light upon he tooke the booke and opened it and he hit upon Rom. 13.13 14. Not in gluttonie and drunkennesse not in chambering and wantonnesse not in strife and envying but pâ—t on the Lord Iesus Christ and take no thought for the flesh Thus saith he was I converted and thus raised from death to life When our parents have begotten us to die the Word begets us to life The parent may say I knew I begat a mortall childe but he that begets by the Word may say I knew I begat an immortail one Hereupon it is a manifest marke that we are aliue if we beare a loue to the Word whereby wee are begotten no better signe to know that thou art a sonne than thy loue to that which begot thee and it is the Word that begets us 1 Iam. 18. 1 Pet. 1.23 Hence Vse first learne to apply this Gospell unto our owne hearts and this medicine that quick neth the dead to our owne soules The Gospell is like to a medicine excellent onely in the application Thinke that everie promise thou hearest belongeth unto thee everie precept thou hearest pertaineth to thee every word of reproofe takes hold of thee If I be convinced of any sinne I will endevour to reforme it if I heare of any judgement I will endevour to prevent it if I heare of mercie I will surely embrace it if I heare of a garland I will run for it of a crowne of glorie I will sight for it if I have formerly presumed to sinne because God is mercifull I will now tremble at his judgements if formerly despaired because of mine owne sinne and Gods justice I will now cheere up my drooping heart for mercie rejoyceth against judgement if thou bee never so sicke apply this Gospell to thy soule this will heale thee as it did the Leper Matth. 8.3 If never so blinde apply this Gospell this will cure thee as it did Bartimaeus Mark 10.52 If never so long dead apply this Gospell it will make thee alive againe as it did Lazarus Ioh. 11.43 But apply it to thy selfe not to others Bee not like gracelesse Spend-thrifts that say O there were good lessons against this greedinesse not like the Vsurer there were good lessons against prodigalitie and unthriftinesse not like the strict Pharisie O there were good lessons against libertie and licentiousnesse not like
in unbeleefe so wast thou strangers from God so wast thou Therefore seeing thou art nâ—w in favour despaire not of them they may 〈◊〉 favour as thou hast and be received to mercie as thou hast beene There be two things that the Apostle would have us learne The first That the consideration of what the Gentiles once were should restraine them from being proud of the happinesse wherein now they are as vers 17. The second Doct. If a man would consider himselfe he would not judge hardly nor despaire utterly of his brethren It is the rule of the Apostle If a man be fallen by occasion into any fault yee which are spirituall restore such an one with the Spirit of meeknesse considering thy selfe Gal. 6.1 Our Saviour in Matth. 7.5 bids us consider the beames that are in our owne eyes and then wee cannot doubt but the moats may be taken out of our brothers eye for as we helpe up those that be fallen we releeve the distressed we pitie the afflicted we burie the dead because wee consider our selves in them and their case may bee ours So are wee to judge meekly of those that have fallen because we may fall and be overtaken as well as they Who will doubt of quenching the fire in his neighbours house who hath seene as great a flame quencht in the thatch of his owne house or despaire of the returne of his brother who considers that hee himselfe was once a prodigall who had run away from his father and spent his portion in riotous living The same gate of mercie is open to thy brother that was opened to thee The same God stands waiting to receive him who formerly received thee If a brother bee not called to holinesse yet hee that considers that it was once his owne case will be loth to judge him If he be in a dangerous estate and course yet he that remembers that himselfe was once an heire and childe of wrath will bee loth to dispaire of him From whence we may see the ground and reason why some fall to such a rash censuring of their brethren because they consider not themselves they remember not what once they were themselves they are like those Lamiae or Witches who set their eyes into their heads when they goe abroad and put them into a box when they returne home They censure Davids adulterie because they consider not that they were once like Clodius themselves they despaire of Absalom for his conspiracie because they have forgotten that they were once as bad as Cateline themselves Let us cast eye upon our selves we have been in the snare and now we are delivered hope well of others we have beene sonnes of wrath but wee are sanctified hope the best of others overtaken with many sins but now we have shaken them off despaire not of others no man is worse now than thou wast once a childe of wrath Ephes 2.3 dead in trespasses Ephes 2.5 without Christ aliants from the Common-wealth of Israel strangers from Covenant of promise had no hope without God in the world Ephes 2.12 Consider this in thy selfe and despaire not of others And so I come to the first point of the comparison wherein wee must consider 1. The condition wherein the Gentile once was He beleeved not 2. The estate wherein now he is he hath obtained mercie 3. The occasion of mercie to the Gentile the unbeleefe of the Iew through their unbeleefe For the first When the Apostle would shew the miserable condition wherein the Gentiles were he saith no more but this they beleeved not The most miserable estate in the world is the estate of infidelitie and unbeleefe Doct. In the twentieth verse of this Chapter it is said That unbeleefe cut off this Nation from God Through unbeleefe they were broken off It is most true of all sinne Isa 59.2 Your sinne hath made a separation betweene you and your God but most true of this and therefore the Apostle Heb. 3.12 Take heed brethren that there bee not in any of you an heart of unbeleefe as vers 20. I come to the condition wherein now they are Now yee have obtained mercie There is no people so farre gone in sinne but if they come home and returne the Lord will receive them as vers 23. Thirdly the occasion of mercie to the Gentile the infidelitie of the Iew. 1. God works good out of the greatest evils that are 2. He watcheth all occasions and opportunities of shewing mercie as hath beene shewed above And so I come to the other part of the comparison to wit the application of these conditions in the Gentiles to the people of the Iewes wherein are compared three with three 1. The contumacie of the Iewes with the former contumacie of the Gentiles you were they are 2. Mercie given to the Gentiles with the mercie to be shewed the Iewes 3. The cause of the cause or the occasion of the occasion You have obtained mercie by their unbeleefe Vers 31 They by the mercie shewed to you that is they shall by the mercie shewed to you bee provoked to an holy emulation of your good life and so obtaine mercie In them observe 1. The present condition of the Iew Even so now they beleeve not 2. The future condition of them they also may obtaine mercie 3. The occasion why God will in all likely hood shew them mercie the mercie already shewed to the Gentile I begin with the present estate and condition Now they have not beleeved Who Israel the vine the garden of the Lord his chosen people There is no Nation under heaven so deere Doct. 1 but sinne will make God forsake them cast them off give them over to infidelitie and unbeleefe I list not to terrifie you with the totall ends and periods of kingdomes and people which some ascribe to Destinie and Fate as the Stoicke some to Fortune as the Epicure some to Starres as the Astrologians some to an asymmetrie in the body as Aristotle some to number as Plato Pythagoras Polit. lib. 5. Method cap. 6. and Bodin But all these have but groped in the darknesse c. But the maine point that is aimed at in the paralleling and sampling of these two people you beleeved not they beleeved not In the order of salvation and damnation Doct. 2 Iew and Gentile are alike and equall Both children of wrath and both enemies to God So the Apostle Wee were by nature the children of wrath as well as others Ephes 2.3 The nature of them both is alike sowre with the leaven of originall pollution By the offence of one the fault came on all to condemnation Rom. 5.18 There was in both a turning from God to the creature They served the creature and forsooke the Creator God blessed for ever Rom. 1.25 If any man make that question which the Apostle proves Rom. 3.1 What is then the preferment of the Iew Or what is the profit of circumcision I answer That naturally and without Christ the
all men are naturally guiltie like to condemned persons and can of themselves looke for nothing but death I cannot answer one of a thousand Iob 9.3 If thou be extreme to marke what is amisse who can abide it Psal 130.3 Enter not into judgement with thy servants for in thy sight shall no man living be justified Psal 143.2 The Law convinceth Paul to bee a blasphemer the Law convinceth Marie Magdalene to be an impure and uncleane liver Peter to be an Apostata David to be an adulterer the holiest man alive is condemned by the Law the anchor whereto hee must trust is onely mercie There is not one so high commended by Scripture but he is also convicted and condemned by Scripture David a man after Gods owne heart yet condemned in the matter of Vrias 2 Sam. 11. Peter commended for his resolution Though all men should deny thee yet would not I is convicted and condemned for his Apostasie Matth. 26. Iehoash commended for doing that which was good in the sight of the Lord yet condemned for not taking away the high places 2 King 12.3 Adam may hide himselfe in the bushes Sarah behinde the doore Thamar may muffle her face the whore may wipe her mouth and say shee hath done nothing but not one of them all but they are convicted by the Law written in their consciences Rom. 2.15 Young old rich poore noble base Iew Gentile all have sinned and by Law are condemned and from hence wee may learne First not to please our selves in nobilitie Vse 1 parentage wit wealth for God respects not these he preferres meeknesse and humilitie before them all to them hee gives grace Iam. 4.6 and with them he dwells Isa 57.15 It is better to bee a doore-keeper in the house of God Psal 84. Better to endure affliction with the children of God Heb. 11. Secondly here are they condemned Vse 2 who justifie themselves before God who will be saved by their workes who proudly and presumptuously deny or diminish the free grace and mercie of God I come to the end and event of this generall conviction That hee might shew mercie Thus good is even the most happie product that God brings out of the greatest evill as before hath beene shewed There is a second Conclusion to note How this comming out of sinne and infidelitie to the life of grace and holinesse depends meerely upon Gods favour but I have handled it heretofore I proceed to the generall number that shall finde this mercie All. That hee might have mercie upon all In the former part of this sentence the word All may be taken distributively for everie particular man is convicted to be in the state of infidelity In the last part it is taken collectively Th. Aquinas in Rem pro generibus siagulorum for all kindes of people There is neither Iew nor Gentile saved Intelligitur de Iudaeis Gentibus qâ—os Deus praedestinavit Aug. de Civit. Dei lib. 21. c. 24. Quid est omntis 〈…〉 but by mercie It is understood of Iewes and Gentiles whom God hath elected saith Augustine What is all he will condemne not none of all men but none of those whom he hath elected called and justified First then all that were elected and are effectually called and justified by saith shall finde mercie at the last and bee saved In which point note 1. A twofold calling 2. A two-fold election 3. A manifold acception of faith 4. A great similitude betweene the elect and hypocrites 5. The faith of the elect may bee covered and diminished as above But the maine Conclusion is this There is onely a certaine number of men elect before time Doct. who shall at the last day finde mercie with the Lord and be saved and all the rest shall be condemned and cast away I say not that the number is knowen to any but to the Lord who can distinguish betweene the wheat and the chaffe nor doe I say that it is any such small number as one of a Citie or two of a Tribe for Apocal. 7.4 there were sealed 144000. And of the Nations and Countreyes an infinite number which no man could reckon which stood before the Lamb clothed with long white robes and palmes in their hands vers 9. But my meaning is that of that great multitude of men which live God hath onely a part and certaine portion they are not all his but some of them shall be cast away at the last The Lord knoweth who are his saith the Apostle 2 Tim. 2.19 When a curious demander proposed unto Christ this question Are there few that shall bee saved Our Saviour made him this answer Strive thou to be one for at that day many shall strive to enter but shall not be able Luk. 13.24 The Apostle is peremptorie Though Israel were as the sand of the sea yet onely a remnant of them shall be saved Rom. 9.27 If you should divide the world into three parts with I tolomee into foure with some others Geograph 〈◊〉 rat lib. 1. c with Quade into seven there is not one of seven that professeth Christ aright and though in everie one of these seven parts God may have some that pertaine to himselfe yet there is not the least of them wherin there are not many brands prepared and preordained to an everlasting burning Many that have nothing to plead for themselves but bare outward privileges as preaching prophesying doing of miracles to these Christ will say at last Depart from mee I know you not Matth. 7.23 Many that lay up their talents and hide them in a napkin employ not these parts and gifts which God hath bestowed upon them to these Christ will say Cast that unprofitable servant into utter darknesse where there shall be weeping and gnashing of teeth Matth 25.30 Many that refuse to feed Christ when he is hungrie to cloath him when he is naked to visit him when hee is in prison to whom he shall say Depart from mee yee cursed into everlasting fire Matth. 25.41 Many are ashamed of Christ many ashamed of his truth many thinke it a shame to bee accounted such as they ought to be and to these he saith He shall be ashamed of such when he comes in the glorie of his Father with his holy Angels Mark 8.38 Many that have kept house and dwelt together shall then have an everlasting parting if two in a bed the one shall be received the other left if two grinding at the mill the one shall bee received the other left First then if this All comprehend not everie man but onely the elect and the elect in comparison of those that are reprobated bee but few as our Saviour speakes Matth. 20.16 The called are many the chosen few they that finde mercie but few Then the harder must wee labour Vse 1 the more paines must we take that so wee may bee of that little flock and number which shall finde mercie To this purpose let us learne that the
bee made a snare the other of Isaiah Chap. 6.9 They shall see and not perceive heare but not understand from the seventh verse to the eleventh 3. The happy product and event that will follow this rejection of the Iewes and this calling of the Gentiles And this is double the one Salus Gentium i. The salvation of the Gentiles vers 11. The other in the same place Vt Iudaei conversione Gentium ad zelum provocati resipisoant i. That the Iewes being provoked to jealousie by the conversion of the Gentiles shall repent The which is enlarged by circumstances to the seventeenth 4. An exhortation to the Gentiles that they wex not proud nor insult over the Iewes First because they may bee cast off againe if they stand not constant in the faith Secondly because the Iewes shall againe be called home before the end of the world as Luke 21.24 this is from the seventeenth verse to the three and thirtieth 5. A conclusion of his disputation containing an admiration and astonishment of Paul to see the deepnesse or rather because hee cannot see the deepnesse of Gods wisdome in the ordering and effecting of mans salvation and happinesse to the end of the Chapter I begin with the consolation Consolation It consists of a question and an answer The question I say then hath God cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the answer in the next God forbid Which answer is proved and made good by three arguments First his owne example I also am an Israelite vers 1. Secondly A Dei praecognitione From the prescience of God Non potest repellere quos praecognovit God hath not cast away his people whom hee fore-knew vers 2. Thirdly from the state of the Church in the time of Elias vers 4. I begin with the question Hath God cast away Quest c. which seemes to carrie this sence and meaning If it be true that God hath cast away the Iewes then God hath cast away his owne people then is God vnfaithfull in his promise made to Abraham their father Gen. 17.7 Gen. 17.7 I will establish my covenant between me and thee and thy seed for ever will God make such faire promises and then let his mercies faile forget to be gracious Psal 77.9 and shut up his loving kindnesse in displeasure Then it is to no purpose to bee in league with God neither any privilege of Gods people above others Before I come to the question it selfe you may observe that though in ten Chapters he had proved against them yet now he begins to speake on their sides and to question in their behalfe whence I gather this conclusion Be a people never so wicked and sinfull Doct. yet if the Word afford any comfort the Minister may not conceale it from them Simon Magus offering to buy the gifts of the Holy Ghost with money and purposing by them to get money committed such a sinne as made Peter denounce a heavie judgement Acts 8.22 Thy money perish with thee yet affords him that comfort which might raise him againe yet goe and pray it may bee the thoughts of thy heart may be forgiven Act. 8.22 The people of Israel after they came out of Aegypt grieved the Lord and Moses sometimes murmuring for flesh Exod. 16. Exod. 16. sometimes for water Chap. 17. sometimes by idolatrie Chap. 17. for they made a molten calfe Exod. 32.5 6. and said These be thy Gods O Israel Exod. 32.5 6. Sometimes by wantonnesse they sate downe to eat c. Exod. 32. Yet Moses must not deny them that comfort which God hath in store for them but bids them plucke up their hearts and be strong dread not nor bee affraid for the Lord God himselfe will goe before them Deut. 31.6 Deut. 31.6 Isaiah prophesieth thus unto Ezekiah Behold all that is in thine house thy sons thy children shall bee carried captives to Babylon Isa 39.6 Isay 39.6 Yet wil there be a day when he will bid his Prophets speake comfort to his people againe Comfort ye Chap. 40. 1. comfort ye c. chap. 40. 1. It is required of a dispencer that he be found faithfull 1 Cor. 4.2 1 Cor. 4.2 that if judgement belong to a man he denounce it if after judgement comfort he administer it and therein must endeuour to have alwayes a cleare conscience in keeping backe nothing that God would have spoken Acts 20.20 Acts 20.20 I adde no more but that of God unto Elijah touching Ahab Seest thou how Ahab is humbled God meaning him but so much comfort as to deferre his punishment till his sonnes dayes yet God will make the Prophet and the Prophet make Ahab acquainted with it 1 King 21.28 1 King 21.28 29. 29. The Minister must breake but hee must binde againe wound but he must heale againe cast downe but he must raise againe they must not be onely like Bonarges sonnes of thunder but like Barnabas sonnes of consolation to preach not onely captivitie but deliverance not onely judgement but mercie not onely desolation and miserie but joy and comfort Misericordia juduium sunt duo pedes Domini In Cant. Serm. 6. Mercie and judgement are the two fect of the Lord saith Bernard Therefore wee must not conceale them but tell them the people when God comes in judgement and when in mercie Therfore their course cannot be justifiable Vse 1 who doe nothing but teare the hearts of the people with judgements and will not reueale those mercies which the word affords whereas some might be won with mercie that are too much wounded with judgements sometimes a little suppling oyle may doe asmuch good as a great deale of wine Psal 101.1 Nemo sibi ad impunitatem blandietur quia est judicium nemo ad melius commutatus exhorreat judicium quia est misericordia Aug. in Psal 101.1 and milde lenitives may be as profitable as biting corrasives It is good to follow Dauids rule Psal 101. I will sing of mercie and judgement Augustine saith No man will flatteringly promise unto himselfe impunitie because there is judgement no man changed to better will tremble at judgement because there is mercie The long suffering of God leadeth to repentance Rom. 2.4 The long suffering of God is salvation 2 Pet. 3.15 God is as much to bee feared for his mercies as for his judgements Rom. 2.4 2 Pet. 3.15 For there is mercie with thee that thou mayest be feared Psal 143.4 Psal 143.4 We will not bruise a broken reed nor quench the smoking flax but like Christ himselfe Isa 42.3 Isay 42.3 Stengthen the weake knees and comfort the feeble minded and as we destroy so we will plant as we throw down by judgement so we will by mercie build you up againe to be lively temples for Christ to dwell in So I come to the question it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Question c. Hath God
and ordination of God Lib. 1. cap. 3. And S. Ambrose Of the calling of the Gentiles frames the argument of the place quire otherwise that Christs meaning in that Parable was to shew onely that men converted at the end of their dayes shall be by Gods mercie partakers of glorie and happinesse as well as others And so I come to the second part of predestination Of reprobation and the causes of it which makes the greater doubt whether reprobation have any other impulsive cause or reason besides the pleasure and will of God that is whether their fore-seene infidelitie and impenitencie in sinne did move God to reprobate any This latter that it was for sinne was anciently maintained by the Pelagians as may appeare by S. Augustines disputations against them in latter times by Stapleton Antidot in Epist ad Rom. onely of purpose to contradict Calvin his reasons be 1. Because the Apostle calls reprobation the hatred of God citing that of Malachy chap. 1. vers 3. I have hated Esau Now God hates nothing in man but sinne therefore God must needs fore-see that Esau would sinne and therefore hated him 2. From the Apostles words whom he will he hardeneth God hardeneth none but such as have an ill will already for which hee hardeneth them 3. From those words He suffered with much patience the vessels of wrath Rom. 9. vers 22. 4. Vpon those words God being willing to shew his anger now God shewes his anger against nothing but sinne and therefore did fore-see sinne which moved him to anger 5. The Apostle makes the cause why God did cast off the Iewes to bee partly their pride and vaine boasting of the Law Rom. 9.31 Israel which followed the Law of righteousnesse could not attaine to the Law of righteousnesse partly their incredulitie through unbeleefe they are cast off Rom. 11.20 and these doe shew that the sins of everie reprobate are to God a cause lawfully moving him why he doth absolutely reprobate him On the contrarie Calvin in that excellent book of predestination confuting Pighius cites that of the hating of Esau to prove that it was not for sin 2. That in Rom. 9. He hath mercie on whom he will and whom he will he hardeneth therefore his will is the onely cause of mercie and induration 3. The potter makes one vessell to honour another to dishonour onely because hee will much more God 4. That which is common to all both elect and reprobate cannot be the cause of reprobation now sinne was fore-seene not onely in the reprobate but in the elect also For by nature wee were all the children of wrath as well as others Ephes 2.3 5. Christ attributes the cause of illumination in some to Gods good pleasure of Excaecation in others to his good pleasure Some heare and have wisdome revealed unto them that they may bee saved some heare not but wisdome is hid from them I thanke thee O Father Lord c. and it is so because thy good pleasure was such Matth. 11.25 26. Thus you see what is said on both sides heare now for resolution what is to be established for conclusion Stapleton makes a two-fold reprobation Antid pag. 567. the one comparative the other absolute The comparative whereby one man and not another and this man rather than that being in the same masse and condition is ordained to punishment and the cause of this hee makes the sole will of God without any respect at all unto sinne Quaest ad Simplicianum lib. 1. quaest 2. So Augustine hath fully resolved the question The other absolute whereby God ordained this or that man to destruction and the cause of this is their foreseene sinne But this cannot be true for God did fore see sinne in the elect as well as in others and yet did not reprobate them and therefore sinne could not be the cause of absolute reprobation any more than of the comparative Bellarmine writing of grace and free-will Lib. 2. cap. 16. comes neerer than Stapleton and resolves it thus that in reprobation there is a double act the one negative whereby God did decree not to have mercie on some whereof saith he there is no cause in man but it is only of the will of God The other act is positive whereby hee decreed to damne those upon whom hee decreed not to shew mercie and the cause of this hee makes the fore-sight of mans sinne But I thinke that Paraeus upon Rom. 9. hath gone as neere to the truth as any other whom I am content to follow till I see a sounder than he 1. We are to hold The causes of reprobation spoken of in the Scriptures two wayes that the Scriptures speak of the judgements of God and of the causes of damnation and reprobation two wayes 1. According to that absolute power which God hath over man and all creatures and then ascribes the cause of all to his good will pleasure So in Isa 45.7 I am he that for me the light and create darknesse I make peace and create evill c. So Ephes 1.11 He worketh all things according to the counsell of his will 2. According to that ordinate right that is the rule of distributive justice revealed in the Law and in the Gospell to which Law God doth as it were submit himselfe and according to that which is there revealed he would have us to thinke of his judgements and so the cause is to be referred partly to Gods will partly to mans sin As Levit. 18.5 Ye shall keepe my statutes which if a man doe he shall live in them And Ezech. 18.4 The soule that sinneth shall die They which commit such things are worthy of death Rom. 1.31 And 2 Thess 1.6 It is a righteous thing with God to recompence tribulation to them that trouble you And out of this ground arise the conclusions thus 1. If wee speake of Gods absolute justice and right the cause of both election and reprobation is the sole will of God So Rom. 9.11 Ere ever the children were borne and before they had done either good or evill that the purpose might remaine c. And vers 15. I will shew mercie on whom I will and have compassion on whom I will And vers 21. Hath not the potter power of the clay And Matth. 11.26 Even so O Father because thy good pleasure was such Neither can any reason oppose this for if the Pope should carrie many thousands to hell with him no man might say so much as what doest thou Gratian. distinct cap. 40. and shall any dare to question with God in the same 2. According to his ordinate right the Apostle speakes of it Rom. 9.22 What if God would to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction where there is the cause of election the good will and the cause of reprobation his will according to the rule of justice revealed
in the word Where I finde that nothing deserves anger but sinne and God by damning such doth both prove himselfe to bee a just Iudge and takes away all cause of complaint from damned reprobates who run upon their owne damnation by their owne sinnes and so acquit God of it But to make the Doctrine plaine give me leave to premise three propositions and I will set downe my judgement in foure conclusions 1. A two-fold reprobation There is a two-fold reprobation eternall viz. Gods counsell eternall to reprobate those whom hee doth actually reprobate in time Of this speakes Paul Rom. 9.22 Vessels prepared to destruction And Iude vers 4. Temporall viz. the manifestation of his eternall counsell in reprobating those in time whom he decreed to reprobate from eternitie Of this God speakes 1 Sam. 15.23 2. Reprobation hath two acts the one negative will not shew mercie The other affirmative will condemne Two acts of reprobation The one called the decree of not shewing mercie the other the decree of punishing each of them hath two degrees The negative hath first the negation of the meanes or of grace Secondly the negation of the end and glorie The affirmative hath 1. a just hardening 2. An appointing to the punishment The 3. premise is this Reprobates may be considered either simply in themselves or comparatively with the elect whence come three questions 1. Why did God reprobate any at all indefinitely 2. Why this or that man definitely 3. Why this man rather than that Esau rather than Iacob comparatively These things being thus premised I come to the conclusions 1. Reprobation whether considered definitely or indefinitely conteining both the decree and execution is not to be called meerely absolute in respect of impulsive and finall causes but is grounded partly in Gods will partly in mans sinne a proposition partly proved already and these that follow will confirme it the more The 2. therefore is this The impulsive cause why God did reprobate some and not all according to both the negative and affirmative act was not the fore-seene sinne of any but the will of God for first God did fore-see sinne not onely in some but in all If therefore it had beene for sinne hee would have reprobated all as well as any one Secondly the potter makes not all to bee vessels of dishonour because he will So God Rom. 9.21 Thirdly why God did reprobate indefinitely some definitely these by the negative act from grace the cause was his meere will why from glorie partly his good will partly the sinne of the wicked For the first see Esau reprobated from grace by no desert but of Gods meere will Rom. 4.11 God cals to grace whom he will gives the meanes of salvation the Word and Sacraments to whom he will and calls not others because hee will not Paul did not preach in Bithynia why Because the Spirit suffered them not Acts 16.7 To you it is given to others it is not given to know the secrets of the Kingdome Matth. 13.11 Thou hast hid these things from the wise and revealed them to babes because it pleased thee Matt. 11.25 The cause why hee reprobates indefinitely some definitely these from glorie is especially the sinne of the wicked and I take it to bee sound for this reason God did eternally decree to reprobate men from glorie for that for which hee doth indeed reprobate them in time but God reprobates from glorie that is debarres from it for sinne and impietie for for this cause commeth the wrath of God upon the children of disobedience Ephes 5.6 therefore for sinne hee did decree not to give it The cause of the affirmative act of reprobation to the punishment of induration is Gods will whom he will he hardeneth Rom. 9.18 to the punishment of damnation for sinne for the soule that sinneth shall die Ezech. 18. Fourthly why God did these more than others this man more than that both by the negative and affirmative act there is no cause in men but onely the will and pleasure of God because he would so Why he freeth this man rather than that let him that can search it out so great is the depth of Gods judgements but let him take heed of a downe-fall Epist 105. ad Sixtum Cur illum potius quà m illum liberet scrutetur qui potest judiciorum Dei tam magnum profundum ver untamen caveat praecipitium saith Augustine And De bone perseverant cap. 11. Cur his potiùs quà m illis detur misericodia quis cognovit sensum Domini i. Why mercie is given rather to these than to those who knew the minde of the Lord saith the same Augustine So Ambrose De voeat Gent. lib. 2. Cur illorum misertus non sit horum sit misertus nulla comprehendit ratio i. No reason doth comprehend why he should not have mercie on those and should have mercie on these Latet discretionis ratio ipsa discretio non latet i. The reason of this separation lieth hid the separation it selfe lieth not hid And so I come to that which in the last place I proposed omitting the many by-doubts touching free-will and universall grace to wit the effects and fruits of predestination 1. Christ himselfe Of he effects and fruits of predestination 1. Christ who was predestinate to be the Mediatour and Saviour of all the elect as in 1 Pet. 1.20 he was ordained before time but in the last times declared for your sakes when God did purpose to save some then did hee purpose to send his Sonne as Ioh. 3.16 God so loved the world that he gave his onely begotten Sonne c. Whence followes this conclusion Doct. That there is no meanes to glorie but by Christ Wherefore he calls himselfe the way Ioh. 14.6 What way wilt thou goe Qua vis ire ego via quò vis ire ego veritas ubi vu permanere ego vita August 10 bune locum I am the way whither wilt thou goe I am the truth where wilt thou abide I am the life A man caunot come to God by repentance but by Christ for no man commeth to the Father but by me Ioh. 14.6 a man cannot come for a blessing but by him Ioh. 14.13 The Father gives nothing but by him Ioh. 16.23 O then let everie soule that lookes for glorie embrace Christ as Zacheus did Luc. 19.6 He came downe hastily and received him joyfully let him take that babe in his armes with old Simeon and say Lord now let thy servant depart in peace c. Luk. 2.28 29. Let him fall downe and worship him and with the wise men of the East offer unto him gold Aurum sidei thies devotionis aromatapretatis mentes bumiles probos mores animos digues Deo Tom. 10. pag. 622. incense and myrrhe The gold of faith the frankincense of devotion the myrrhe of godlinesse humble mindes good manners soules worthy of God saith Augustine Let us embrace Christ
point which may bee built upon the immutabilitie of God 2. Vpon Christs keeping of the elect 3. Vpon Christs testimony Ioh. 10. 4. Vpon the sealing of Gods covenant Vnto these I may adde the authoritie of Augustine a Si quispiam eleclorum pereat tum fallitur Deus sed nemo corum perit quia non fallitur Deus Aug. de corrept gratia cap. 7. If any of the elect should perish then God is deceived but none of them perisheth because God is not deceived b Herum si quispiam peroat vitto bumano vincitur Deus sed nemo eorum perit quia xulla re viâ—citur Deus If any of these should perish God is then overcome by humane vice but none of them perisheth because God is overcome by nothing And against the Romanist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine of catechizing the simple chap. 11. out of that Ierusalem there was not any that perished And Lombard Non potest utrumque esse c. Distâ—â—ct lib. 1. dist 40. Both these cannot bee true that any should be predestinate and not saved And Aquinas Part. 1. quaest 23. Art 3. One predestinate may die in respect of himselfe in a mortall sinne yet not in supposition or in a compounded sense And againe Quaest 24. Art 3. They that are written in the booke of life can never be blotted out The Vse is Vse To stay the trembling and fearefull hearts of many of Gods people in the day of temptation for though they fall yet shall they rise againe The most just man falleth seven times and riseth againe Prov. 24.16 The dearest of Gods servants may sinne as Peter did and as David and yet be pardoned and received to mercie againe Yet observe a difference betweene to sinne and to make or commit a sinne They sinne that deflect never so little from the strictnesse of the Law whether it be of ignorance infirmitie or malice they doe doe and commit sinne who sinne purposely although they have not performed the worke As Christ said to Iudas knowing what was in his heart what thou doest doe quickly So that to dâ—e a sinne is in ones minde to purpose or devise a sinne and of this is the Apostle to be understood 1 Ioh. 3.8 9. Everie one that doth sinne is of the Devill and hee that is borne of God sinneth not So the conclusion stands good that though the elect may sinne yet they cannot finally be cast off You may bee tolerably well armed against Popish objections if you remember that there is a two-fold election 1. To the undergoing of a certaine office as of Saul to a Kingdome of Iudas to an Apostleship Ioh. 6.70 Have not I chosen you and one of you is a Devill 2. To eternall life as Luk. 10.20 Your names are written in heaven In this Gods people are to rejoyce Secondly that many seeme to have faith which indeed have not and therefore make shipwracke of a good conscience 1 Tim. 1.19 Of such Ezechiel If the righteous man fall away from his righteousnesse Chap. 18.24 which places are alleaged by Bellarmine De justifi lib. 3. cap. 12. to prove the falling from grace And thus S. Luke himselfe speakes Luke 8.18 From him that hath not that which it seemeth he hath Perdiderunt fidem quà m viderentur potiùs babuisse quà m habu sse shall bee taken away They lost their faith which they seemed rather to have than to have indeed saith Espencaeus on 1 Tim. 1.19 Thirdly that hypocrites and unbeleevers may for a while bee counted amongst the branches of Christs owne planting though they be not such Everie plant which my Father hath not planted c. Matth. 15.13 They are branches secundùm praesentem justitiam according to the present righteousnesse non secundùm praescientiam not according to fore-knowledge as Ambrose distinguisheth of them Fourthly Faith in Scriptures is sometimes used for the sound doctrine of godlinesse In the latter times some shall depart from the faith 1 Tim. 4.1 Sometimes for the gift of miracles If I had faith c. 1 Cor. 13.10 Fifthly the faith of the best of the elect may decay and be shaken be like fire under the ashes like the soule in the time of a swounding like the Moone under a cloud a Sed electorum fides aut non deficit aut si deficiat reparatur antequam vâ—ta finiatur De Corrept gratia cap. 7. But the faith of the elect either faileth not or if it faileth it is repaired before life be endèd saith Augustine I end all with that of Lombard b Sinihil à charitate Dei nos separet quid non solùm melius sed certius hoe bono esse potest Lib. 1. diâ—â— 17. Analysis If nothing can separate from the love of God what can bee not onely better but more certaine than this good So I come to the third Argument Know yee not what the Scripture saith of Elias c. This Argument stands upon a comparison of Israel in the dayes of Elias with the present estate of the Iewes in Pauls time The estate of the Iewes in Elias his time is expressed in 1 Kin. 19.14 Elias complaineth Lord they have digged downe thine altars c. To which the Lord answereth vers 18. Yet have I left me seven thousand in Israel c. The state of the Iewes in Pauls time is Rom. 11.5 Even so at this time is there a remnant In the Argument I observe 1. Whither Paul goes for resolution to wit the Scripture 2. The resolution which containes 1. Elias his complaint vers 2 and 3. 2. Gods answer But what saith the answer of God vers 4. 3. The application that Paul makes of it to his present use Even so at this time vers 5. I begin with the first whither Paul goes for resolution that is the Scripture The Scripture is able to make us wise unto salvation Doct. through faith that is in Christ Iesus and is profitable c. 2 Tim. 3.15 That the man of God may be absolue and perfect Or as Salomon speakes Prov. 2.9 The word will make us understand righteousnesse and judgement and everie good path we must repaire to the Law and testimony Isa 8.20 and above that which is written we may not presume 1 Cor. 4.6 When one asked Christ what hee might doe to be saved hee referres him onely to the Scriptures How readest thou and What is written Luc. 10.26 So Abraham answered the rich Glutton They have Moses and the Prophets let them heare them Luk. 16.29 So the conclusion stands good That for resolution of doubts in things to be beleeved we have recourse onely to the word of God The Scripture alone is a sufficient Iudge of controversies unto this for satisfaction marke yee what Basil saith to Eustatius a Physitian Epist 80. Let the holy Scriptures be arbitrators betweene us and whosoever hold opinion consonant to
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
any other thing beside him not any other thing after him as Bernard speaketh 2. In time and season For they that seeke mee early shall finde me Pro. 7.17 3. Sincerely for they that seeke him with all their heart shall finde him Deut. 4.29 4. In the time of grace Whilst hee may bee found Isa 55.6 5. In faithfulnes without Hypocrisie for Hypocrites shall come with their sheepe and oxen to seeke the Lord but shall not finde him for hee hath withdrawen himselfe from them Hos 5.6 And besides the manner we must seeke him for a rightend viz. not our owne praise and glory but Gods Christ for himselfe In which point they offend who seeke Christ because they gaine by him as they in Iohn 6.26 You seeke me not because you saw the miracles but because you eat of the loaves Vt vix quaeritur Iesus propter Iesum Trect 25. in Iâ—hanem he so he thus That Iesus is scarcely sought for Iesus saith Augustine and therfore no marvell if they that deferre their repentance doe seeke and not finde for they seeke not early if Hypocrites seek and not finde for they seeke not sincerely if proud justiciaries seek and not finde for they seeke not in faith But if a man seeke him early as Elkanah and his wife 1 Sam. 1.19 if sincerely with all our heart and soule as Iosiah did Adsiar 〈◊〉 Erâ—â—no sert 2. 2 King 23.25 then that of Bernard will be most true It is more easie for Heaven and earth to passe away than that hee that so seeketh should not finde Facdues est transire calum terram quam lit sic quaerens non inveniat sic petens non accâ—piat sic pulsantium aperiatur In Cant. 3.1 that so asketh should not receive to him that so knocketh should not be opened for this is his word and though earth and heaven should passe yet not an Iota of my word should passe Math 5.18 I conclude the point with that of Bernard in Cant. 3.1 I sought him whom my foule loved but found him not There be three causes that hinders a man from finding God 1. When they seeke not in time he is departed without doubt when he cannot bee found this earlie is the acceptable time 2. If negligently 3. Because not as she ought shee sought him in her bed but hee is risen he is not here Doe you seeke the valiant one in a bed Quaeris in licto fortem in lectulo maâ—nuâ— in stabulo gloâ—â—ficatls Aug Conf. lib. 4. chap. 12. Quaerite quod quaeritâ— sed non ubi quaeritu luce intenebris vitam inregione mortis non est illic him that is great in a little bed him that is glorified in the stable no no saith Augustine Seeke what you seeke but not where you seeke light in darknesse and life in the region of death it is not there So I come to the second part of the proposition The election hath obtained it But the election hath obtained it It is a Metalepsis the abstract for the concrete as if he should say though such as seeke for life in their owne righteousnesse cannot finde it yet they that seeke it in faith cannot misse of it and who are these all that were eternally elected and he saith that the elect have obtained it already to note that it is as sure as if they were in full possession I will take the verie purpose of the Apostle for my conclusion A man once elected shall certainely be saved Doct. A point which I use to build upon these foure props against all the contrary windes of Popish opposition as above and so I come to the third clause in the proposition The rest have beene hardned And the rest have beene hardned I meet with it againe in the next verse where I shall shew you in what sence and how farre God is said to harden and to will sinne and yet be farre from being author of it In the meane time see the meaning of the word and one doctrine In the greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar and Erasmus translate they are blinded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is asmuch as to change into a stony hardnesse and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin as much as the brawne or hardnesse of a mans hands or feet by much labour And in the Hebrew the word sometimes signifies to harden that it cannot bee bent and notes 1. a naturall malice and hardnesse 2. a contracted hardnes under this understand both that hardnes when of soft a thing is made hard when of hard is made harder as iron hard of it selfe yet softned with fire and then put in cold water is harder than before Sometimes it signifies to aggravate as if the heart were then hindred with some great weight that it could not lift up it selfe to contemplate the workes of God and embrace grace when it is offered In Isay 6.10 It is applied to the eares of men when the hearing facultie is hindred by the accesse of some vitious humour either within or without it that it can either not at all or hardly perceive any sound what kinde of hardnesse this is viz. that it is not of the hands or fingers but of the eyes the eares the heart will appeare in the two next verses out of Isay and David So I come to Doctrine Induration and hardnesse of mans heart is a fearefull signe of reprobation for whereas in reprobation there bee two acts 1. Affirmative 2. Negative The affirmative hath two degrees the one a just induration 2. An ordaining to punishment and where there is the one it is to be feared the other will follow and therefore you read not in Scripture that any people were hardened but surely destruction followed In Iosh 11.20 when some of the Hivites that inhabited Gibeon made peace with Israel it came of the Lord to harden the hearts of the rest to the intent that they might be destroyed and have no mercie shewed to them So it is said of Sion King of Heshbon Deut. 2.30 that when he would not let Israel passe by him The Lord hardened his spirit and made his heart obstinate because hee would deliver him up to bee destroyed So it is said of Pharaoh in Exod. 7.4 Hee shall not hearken but his heart shall be hardened that I may lay mine hand upon Aegypt So that when God hath a purpose to proceed to judgement against wicked men he lets them alone to worke ungodlinesse to live in disobedience to be hard-hearted and obstinate in sinning as in the sonnes of Eli they obeyed not the voice of their father viz. God left them and gave them not grace to hearken because he meant to slay them 1 Sam. 2.25 and all this is not meant of that hardnesse which is naturally even in the best for God many times takes away that hardnesse and gives hearts of flesh that may bleed and
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
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
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
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
confesse with David mourne with Ezekiah weepe with Peter fall at Christs feet with Mary wipe them with our haires and kisse them with our lips and cry Lord be mercifull to mee a sinner And so I come from the person I to the action take away I will take away their sinne In the former verse he will turne away iniquitie in this verse he will take it away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an â—â—nusuall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to take away that which troubles and hurts to note that When God forgives sinne he takes it quite away Doct. that it can hurt no more for God will not remember it any more as Ier. 31.34 I will forgive your iniquitie and remember your sinnes no more He will not remember to object it to punish it to condemne us for it He doth not so take it away ut non sit that it may not be sed ut non regnet but that it may not reigne as Augustine Aug. de coniâ—g concupisâ—en lib. 1. cap. 21. When he brought Israel into Canaan he did not cast out all the Canaanites still some of them dwelt in the land but were made tributaries and brought under subjection Iosh 17.12 13. which is by Hierome in many of his Epistles morally applied unto sinne in a man regenerate Velis nolis habitabit intra fines tuos lebusaeus Whether thou wilt or no the Iebusite shall dwell within thy borders but it is made tributary brought in subjection and made serviceable for the true Israelite First for the continuall exercise of his faith to make him warre and fight the good fight of faith against it Secondly to make him still keepe his armour about him lest he should be surprised unawares when men have no enemies they put off their armour Thirdly to worke humiliation in regard we must still carry sinne about us and cannot be rid of it still a Dalilah to solicit us and we cannot avoid her Fourthly to move us to have recourse unto God that he would weaken it and pray unto God that he would pardon it Thus God alwayes works good out of evill turnes poyson into an antidote Lib. 1. dist 46. as Lombard God in forgiving sinne takes it quite away Conclusion that it shall never be remembred As farre as the East is from the West so farre hath he set our sins from us Psal 103.12 He subdues our iniquities and casts all our sins into the bottome of the sea Micah 7.19 If he suffer any remembrance of it to remaine it is for our greater good and his greater glory And so I come from the phrase of taking away to the spots and staines which are washt away and cleansed I will take away their sinne Here is the happinesse of Iew and Gentile and here is the glory of our redemption by Christ here is the peculiar prerogative of the Church that our sinnes are pardoned and the punishment removed and taken away This was Iohns message he should goe before Christ and prophesie of salvation by the remission of sinnes and the great benefit at the day of refreshing is the putting away of sinne Act. 3.19 And this is the great cause of the Churches rejoycing because he forgives all thine iniquities heales all thine infirmities redeemed thy life from death and crowned thee with mercy and loving kindnesse Psal 103.3 4. 1. Reason 1 This belongeth only to the beleevers and repentant as appeares by comparing Ioh. 3.16 with Act. 3.19 all unbeleevers all impenitent persons are excepted for albeit God beare long with them he is but fetching his stroke the farther and the end of them will be that in Ioh. 8.24 Except yee beleeve and amend yee shall die in your sinnes Marke the incomparable happinesse of the godly Christian beyond others the wicked is all the time of his life like to a greene bay tree Psal 37.35 but suddenly I went by and sought him but his place could not be found But vers 37. Marke the iust man for his end is peace he may be all the time of life like a tree in the dead time of winter without sap lease and beautie but as it is 1 Cor. 15.19 If in this life only wee have hope in Christ wee are of all men most miserable Hence First Vse Ministers must learne not to propose remission of sinnes to all in generall but to such as beleeve and repent Secondly it reproves Philosophers who sought blessednesse in honours pleasures morall actions and not in Christ by faith Thirdly Iewes and Iusticiaries who seeke it in their owne works And so I come to a second confirmation of the mysterie in the vocation of the Iewes VERS 28. As concerning the Gospell Vers 28 they are enemies for your sakes but as touching the election they are beloved for the fathers sake IT is taken from the dignitie of the Iewes Exposition though enemies of the Gospell for your sake yet are beloved for the fathers sake therefore hee will restore and call them As if he should say They are indeed enemies yet doth not Israel cease to be a nation deare unto God because God once elected them the infidelitie of some cannot frustrate Gods election because his gifts be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance and if the vigour of election be yet in the nation then must we hope for their conversion at some time or other That 's the argument I come to expiscate the meaning of the words They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies which some referre to God they be hated of God as Origen followed by Paraeus and Beza some referie it to Paul and the Church as Chrysosâ—ome Theod. and Luther as if he should say They are mine and your enemies because of the Gospell which we preach Or thus Propter Evangelium quod aâ—nunciaâ—us They are enemies while they continue in unbeleefe but shall be loved when they are converted Or thus It is meant of divers sorts of Iewes they are enemies among them who spurne against the Gospell they beloved who are the remnant according to election Or thus It is not meant of particular men but of the whole nation which at that time seemed to be rejected because of unbeleefe but was not utterly cast off in regard of Gods election and the promise made to their fathers So then these are not contrary The Israelites are enemies and hated The Israelites are not enemies but beloved for first contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the same but these are not the enemies being such of them as beleeve not the beloved such as are elected Secondly contraries must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same respect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time but the Iewes are enemies and yet beloved both in divers respects enemies for the Gospell beloved in respect of election and this at divers times enemies in the time of their unbeleefe
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