vers 25. There is no sinner so great Doct. but if he come home and returne God will receive him Wee are like unto prodigals and God like that kinde and loving father Luk. 15. We are like sheepe going astray and God like a shepherd that both seekes us and when wee are found receives us into his fold as vers 24. See Ephraim Ierusalem Manasses To this purpose saith God to Israel That though a man have defiled his neighbours wife oppressed taken by violence lift up his eyes to Idols given to usury yet if that man returne from his wickednesse that hee hath committed hee shall save his soule alive Ezek. 18.27 Nay if he returne hee shall live and not die vers 28. And Paul so beseecheth the Corinthians in Gods name Come out from these idolaters and polluted persons and I will receive you c. 2 Cor. 6.17 Therefore Peter sends Simon Magus to pray that if it were possible his sinne might bee pardoned Acts 8.22 And Daniel having interpreted the dreame to Nebuchadnezzar that hee should bee driven out amongst the beasts of the field yet puts him in hope of a restoring If he will breake off his sinnes by righteousnesse and his iniquitie by mercie to the poore Dan. 4 2â— The reason iâ— taken from the infinite dimension of Gods mercie Reason whereof I may lay as Simonides in Tully De natur Deor. lib. 1. who being demanded what God was still â—â—sired more time c. Hee alwayes delights in mercie more than in justice to bee called a God of mercie is a title wherein hee delights much but that he is called a God of judgment I finde not passing twice in Isa 30.18 and in Malac. 2.17 Marke how hee proclaimes himselfe Exod. 34.6 7. The Prophet tels us Isa 28.21 that it is a rare thing with God to execute judgement The Lord shall stand as upon mount Perazim that he may doe his worke his strange worke Hee is much like to Odâ—vius Vtinam nescirem literas Would I knew not my letters Much like to Cato Non memini me percussum I remember not that I was stricken Much like to Phocion Filius mens non ulciseatur injurias Let my sonne not be revenged of injuries Not like to Theodosius who put the Thessalians to the sword for the sake of few but like Caesar in Plutarch who made the men of Cnidium free Denisons because of Theopompus or like Darius that milde Persian Generall who spared Delos He is so glad of the conversion of sinners that he stands waiting and looking for them Isa 65.1 2. It pleaseth him so well that the verie Angels rejoyce at it Luk. 15.10 And it is Gods ordinarie course to watch all opportunities and seeke all occasions to shew mercie as Gen. 18. at Abrahams suit for Sodome hee would have spared the whole Citie for ten righteous persons and Ier. 5.1 If one righteous man might bee found hee promiseth to pardon all the rest for his sake Where I meet with the errour of the Donatists and Novatians who denied repentance Vse 1 and receiving again into the fellowship of the Church unto all those that shrunke from the profession of faith in time of persecution or fell into manifest offences after Baptisme whereas the word is flatly against it in many particulars as 2 Cor. 2.6 7 8. where the Apostle speaking of the incestuous man he saith It is sufficient to the same man that he was rebuked of many so that now you ought to forgive him and comfort him that hee bee not swallowed up of overmuch heavinesse Wherefore I pray you to confirme your love towards him And Matth. 18.22 The brother must bee forgiven untill seventie times seven 2. Vse 2 Let no man albeit hee have beene never so great a sinner or never so often fallen and offended despaire of Gods mercie for then hee will not bee more fearfull to commit sinne but more willing to fall into it for hee that despaires reasons thus with himselfe It can prejudice mee nothing that I am a drunkard for I am already out of all hope of Heaven That I prophane the Sabbath for I have no hope of glorie why should I serve the Lord I am none of his sonnes please him I am none of his servants run I look for no garland fight I look for no crowne strive I shall not enter in at the strait gate pray I shall nor be heard sow in teares I shall never reape in joy But let a sinner acknowledge and bewaile his offences before God labour to forsake sinne and lead a new life learne Davids rule Eschew evill and doe good Psal 34.13 the Prophet Ezekiels rule Cast away your transgressions and make you cleane hearts Ezek. 18.31 the Prophet Isay's rule Cease to doe evill and learne to doe well Chap. 1.16 17. And then comfort your selves as God comforts them vers 18. I would have all sinners to resolve with the servants of Benhadad when an hundred thousand of his armie were slaine in field and seven and twenty thousand by the falling of a wall upon them as 1 King 20.29 30. Then his servants said unto him we have heard that the Kings of the house of Israel are mercifull Kings O homo qui tâ—lam attendis peccatorum multitudinâ—â— â—ar non attendis omniâ—otenâ—iam calestis Medici cum enim Deus velit quia bonus est possit quia omnspotens est c. Aug. de temp Serm. 58. wee pray thee let us put sack-cloth upon our loynes and ropes about our neckes and goe to the King of Israel it may be he will save us alive 1 King 20.31 It was a good saying of Augustine O man that considerest the multitude of thy sinnes why considerest thou not the omntipotencie of the heavenly Physitian seeing that God will because he is good and can because he is omnipotent he shuts the gate of Gods love against himselfe who beleeves that either God cannot or will not have mercie on him And an excellent meditation of Chrysostome If thou beest wicked thinke of the Publican Si impius es cogita publicanum si immundas attende meretricem si homicida prospice latronem si iniquus cogita blasphemum peccasti poenitere millies peccasti millies poenitere Chrysost hom 2. in Psal 50. if uncleane consider the harlot if a man-slayer looke upon the theefe if unjust thinke on the blasphemer hast thou sinned repent hast thou sinned a thousand times repent a thousand times Heaven gates are never shut when penitent sinners knocke Hee that for ten mens sakes would have spared Sodome will spare them Yet this is no encouragement to sinne for mercie must not make us sinne but feare to sinne as Psalm 130.4 Hee that sinnes in hope of mercie shall finde none for presumption is nothing else but a vaine hope or an high house on weake pillars He that saith I will sinne and bee sorrie and escape God will not see or not bee angrie or not punish and
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
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
p. 271 Gods promises belong to posteritie p. 273 Some of any mans seed may be cast off p. 278 Our former vilenesse should keepe us from pride p. 279 Without true grace no fruit pleaseth God p. 282 All truly called become fruitfull ibid. Sinners converted well esteemed by God p. 285 Our rising by others falls must not make us proud p. 288 We must not be proud of any gifts p. 290 The Gentiles inferiour to the Iewes in many things p. 294 Everie sinne hath some plea. p. 296 None but God discernes true branches from false p. 299 No Nation so exalted but sinne will bring them downe p. 301 Men are ready to trample on the afflicted p. 302 Men are subject to be proud of gifts and graces p. 304 Men are apt to ascribe Gods gifts to their owne merits p. 307 Infidelitie separates between God and man p. 309 Man is the cause of his owne ruine p. 312 All our good of Gods meere mercie p. 314 Faith distinguisheth men p. 315 A good Christian must live in continuall feare p. 317 The faithfull cannot fall away p. 319 No outward privileges exempt sinners from punishment p. 332 Others examples must warne us p. 335 342 God fits his punishments to mans sinne p. 341 Gods bountie should make us loth to offend him p. 343 Not sufficient to have grace but to continue in it p. 347 Threats and terrours necessarie p. 348 No sinner so great but God will receive him if hee turne p. 351 God alters the course of nature for his childrens good p. 357 The experience of Gods former favours should worke assurance p. 358 Gods greater favours should assure us of the lesse p. 359 Gods children though they sinne shall not bee cast off p. 360 Men are willing to learne of those they love p. 362 Ministers and people should live and love as brethren p. 364 Weightie points should bee heard with greater attention p. 365 God would have none proud of that they enjoy p. 366 Other sins punished with hardnesse of heart p. 367 Sinne causeth punishment where mercies have abounded p. 369 In greatest revolts God preserves a Church p. 372 The Gospell though opposed shall convert the full number p. 378 None of the Iewes within the Covenant shall be lost p. 384 Man under sin in a miserable servitude p. 386 Deliverance from all miserie depends upon Christ. p. 390 Heaven must be gotten with violence p. 397 Christ alone reconciles sinners to God p. 398 God will performe all his promises p. 401 It is proper to God alone to forgive sins p. 405 God in forgiving sin takes it quite away p. 409 Man before grace is an enemie to God p. 415 They that receive not the Gospell are enemies to God p. 417 God workes good out of evill p. 420 In regard of Gods immutabilitie the elect cannot finally fall p. 422 God the Author of everie good gift p. 424 If we considered our selves wee would not judge our brethren p. 431 The estate of unbeleefe miserable p. 432 Iewes and Gentiles alike by nature p. 433 All hope depends upon Gods mercie in Christ p. 435 Many now in the state of sin shall finde mercie ibid. All men naturally guiltie of death p. 438 Gods elect shall onely finde mercie at the last day p. 440 Against universall grace p. 443 It is proper to the godly to admire Gods counsels p. 454 Wee must not curiously search into hidden secrets p. 458 Wee must search no further than the written word p. 462 God effects great matters in a short time p. 469 God is in nothing beholding to any creature p. 470 God can doe what ever hee will without any helpe p. 471 God proposed his glorie the end of all his workes p. 473 God expecteth glorie from everie thing he hath made p. 474 Man should doe nothing whereby God may not gaine glorie p. 475 Wee should chuse callings wherein wee may glorifie God p. 476 The End of the Contents Errata PAg. 14. lin 10. read consilium pag. 17. lin 17. read played p. 21. l. 3. dele Dauid p. 23. l. 10. dele that p. 25 l. 30. a fine read that all such l. 31. read the end p. 29. l. 17. dele it p. 34. l. 18. read the seventh signe p. 40. l. 7. read is our God p. 43. l. 9. read her doores p. 56. l. 24. read crueltie p. 58. l. 20. dele his p. 63. l. 4. that he may make and l. 17. read that there p. 103. l. 3. dele of pag. 106. lin 24. read lest thou shouldest pag. 108. lin 18. dele the. pag. 117. lin 7. read sound pag. 122. lin 27. read mercie That it is lin 28. dele p. 128. l. 10. read copies They and Aphorisme p. 130. in marg l. 17. read Causa causati p. 131. in marg l. 5. read mori non quia bene vixi sed c. p. 146. l. 23. read hardens his p. 151. l. 21. read God Not. p 156 l 26. read Counsell p. 158. l. 7. read formally sin l. 8. read good will p. 160. l. 16. read withdraw p. 164. l. 16. read a confluence of sinnes p. 178. l. 17. read Theseus out of the. l. 28. read goods p. 208. l 11. read An evill man pag. 254. l. 1. read the wire-drawing p. 275. l 4 read place Hereditarie p. 278. l. 24. read I have loved p. 291. l. 9. read doing evill pag. 303. l. 14. read their favours p 311. l. 5. read Isa 56. and Isa 58.13 14. p. 316. l. 22. read Simon Peter p. 317. l. 14. read pia solicitudo p. 334. l. 12. read an asymmetrie p. 375. l. 7. read this was not the. p. 378. l. 2. read in the clouds p. 431. l. 14. read an èye p. 434. l. 5. read the Apostle propounds p. 442. l. 19. read but â—ew p. 443. l. 20. read but that it is not p. 445. in marg l. 5. read gratiam p. 448. l. 21. read for that number p. 451. l. 18. read beleeve this is p. 458. l. 1 dele both and l. 6. read even to O Father p. 462. l. 28. read things hence we learne that the course p. 466 l. 1. read first given unto him p. 468. l. 16. read made and created p. 472. l. 16. read and waste us l. 17. read cruelties D. SUTTONS usuall Prayer before his Sermons OH most gracious and most glorious God before whom the Sun and the Moone become as darknesse the blessed Angels stand amazed and the glorious Cherubims are glad that they may cover and hide their faces as not daring to behold that incomprehensible greatnesse and that infinite goodnesse which thou art with what considence shall wee forlorne sinners be ever once able to appeare before thy all-seeing providence that terrible and angry countenance that sin-revenging justice of thine which is so fierce and terrible that it will shake the heavens melt the mountaines dry up the seas and make the tallest Cedars in Lebanon to tremble Good Lord where shall we hide
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
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
save man Doct. was nothing in man but the free mercie of God and therefore the Apostle Ephes 1.4 5 6 7. Hee hath chosen us in him Hee hath chosen us according to the good pleasure of his will Hee hath accepted us in his Beloved to the praise of the glorie of his grace wee have the forgivenesse of sinnes according to his rich grace And Ephes 2.8 By grace are yee saved not of your selves it is the gift of God Ob. Yea but the Apostle saith Yee are saved by grace through faith therefore not onely grace but our owne faith is the cause of salvation I answer Faith is not here considered as any worke of ours but as an instrument whereby we receive grace and he must needs receive grace who will be saved by grace and how is grace received but by the hand of faith therefore faith doth not properly justifie and save a man either in whole or in part but receiveth righteousnesse and salvation and therefore is said to justifie because it receiveth salvation and righteousnesse and is the hand or instrument receiving but not deserving grace and salvation And when we say that faith doth justifie it is in respect of the object apprehended viz. Christ who only effectually and properly doth justifie by his grace So that this faith is so farre from being derogatorie from grace that no man can have grace that hath not faith to receive it and the Apostle joynes them fitly together grace whereby wee are saved and faith by which we apprehend it that which saves effectually and that which saves instrumentally that is grace and faith As the Israelites stung by serpents were healed by the brazen Serpent so are wee by Christ Ioh. 3.14 15. But they did nothing but onely looke upon the brazen Serpent so are we to doe nothing for our justification but to fix the eye of faith upon Christ whence wee see who must have the glorie for our salvation namely God 2. How vile and miserable we were before grace that there was nothing in us why God should love us or looke mercifully upon us or purpose to save us Before I proceed there is yet one generall note to be collected hence viz. That though the sins of the Iewes deserved a full rejection of them all yet God did not consider what they deserved but what might stand with his owne goodnesse and mercie So he did with rebellious Ephraim I will not destroy Ephraim for I am God and not man Hos 11.9 which is a wonderfull comfort to us poore sinner who many times deserve to be cast from Gods favour to have the meanes of salvation denied unto us to bee cast for ever from Gods presence yet God will not doe it for he considers what is sit to be done in mercie and therefore deferres his judgement from us and so I come to the conclusion of the application in the sixth verse VERS 6. And if it bee of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke THis latter part of the verse is left out by Origen Chrysostome and the Spanish Edition as Soto hath observed and also by the vulgar Edition but is constantly read by Arias Montanus Beza Casaubonus and in all the Greek copies they containe in them a porisme or inserence upon the former proposition the argument is raised from the nature of immediate contraries whereof the Law is in Aristotle that the putting off the one necessarily implyes the removing of the other The two contrarie termes grace and workes which cannot both be causes of election The Syllogisme seemes to bee made thus Both grace and workes cannot be the causes of election but grace is that was concluded in the fifth verse The reason of the sequele because then grace were no more grace but works But these be contraries Grace gives a reward not due a worke requires it as due As Paul distinguishing betweene faith and workes To him that worketh the wages is due not by favour but by debt Rom. 4.4 I will not insist upon the Apostles reciprocall argument I draw all to an Enthymeme we are elected of grace therefore not by workes and because the antecedent was handled before there remaines now nothing but the conclusion which I comprehend in one bare proposition thus God in mans election had no respect unto mans good workes Doct. I need not stand to tell you of Bellarmine who strongly confirmes the point in hand De grat lib. arbit lib. 2. cap. 10. In Hebr. 5. Sect. 7. contrarie to the Rhemists Annotation alleaging for themselves 2 Tim. 2.20 21. In a great house there bee vessels of honour c. If any man purge himselfe where say they by purging a mans selfe he is made a vessell of honour Bellarmines answer is good that Paul sayes not hee is made but he is that is it is hence manifest that he is a vessell of honor as if he should say there be two seals of mans being a vessel of honor the first inward that knowledge of divine approbation which is knowen onely to God the second outward the purging of our hearts and the cleansing of our consciences and reforming of our wayes of which Peter 2 Pet. 1.10 But for the further cleering of it I propose two or three reasons 1. That which is the effect fruit cannot justly be called the cause impulsive of election But all good works are effects fruits of election as the Apostle witnesseth He hath chosen us before the foundation of the world that we should be holy a Vt essemus sancti non quia suturi eramus secundium veluntatem suam non nostram quae bona esse non potest nisi ipse subveniat 〈◊〉 bona That we might be holy not because we were about to be holy and according to his will not ours which cannot bee good unlesse he makes it good saith Augustine And writing against Iulian the Pelagian b Nullum Dominus elegit dignum sed eligen do efficit dignū Lib. 5. cap. 3. The Lord chose none worthy but by electing man made him worthy 2. Our election depends not upon him that willeth Rom. 9.16 but of God that sheweth mercie c Vbi nune opera ubi merita praeterita velfutura liberi arbitrii viribus impleta Aug. in huncloc Epist 105. ad Sixtum Where are workes now where are merits past or to come filled with the powers of free will saith Augustine So that I may say of those who attribute election and justification to their workes as hee doth to Valentine a Glorianter quasi non acceperint qui opera jactitant in seipsis non in Domino gloriantur Epist 46. They glorie as if they received not who boast of their workes they glorie in themselves not in the Lord. And his conclusion against them shall be mine b Liberantur per
gratian dicuntur vosa non meritorum sed misericardiae Lib. 5. de natura gratia cap 1. They are freed by grace and are called not vessels of merits but of mercie Vnto these I adde a fourth reason if you read the ninth to the Romans where the Apostle sifts and searches out the impulsive cause of predestination hee brings all to one of these foure heads 1. To the purpose or good pleasure of God that the purpose might remaine vers 11. 2. To the will of God Hee hath mercie on whom hee will and whom hee will hee hardeneth vers 18. 3. To his power Hath not the potter power c. vers 21. 4. To his mercie It is not in him that willeth but in God that sheweth mercie vers 16. But wheresoever he doth mention election he never makes mention of workes unlesse to exclude them as P. Martyr speakes as here he doth if of grace then not of workes Lastly if workes be the causes of election then in necessitie they are of justification also for that rule in Logicke is constant Whatsoever is the cause of the cause Quicq id est causa causae est causae causati is the cause of the thing caused But good workes are not the causes of justification for first that which justifies is that which can answer the extremitie of Gods justice But mans obedience cannot doe it being onely a begun conformitie as Chemnitius speakes Exam. Trident. Concil Sess 6. To them that will doe good evill is present Secondly if justified by workes then all boasting is not excluded but all boasting is excluded For wee are justified freely by grace through the redemption that is in Christ Iesus Rom. 3.24 So that that which justifies a man is the satisfaction and obedience the justice of Christ our Mediator proposed in the Word apprehended by faith and by God imputed to all that beleeve So that we dare stand before God if that Christ stand betweene God and our sinnes that is our buckler wherewith we are protected from judgement by which we are emboldened to goe and appeare at the Tribunall of God and are there pronounced just So that though in respect of Christ it be satisfaction merit and righteousnesse yet in respect of us it is grace and mercie I could muster great Iuries of Scriptures and ancient Fathers to passe verdict on our side but I need not onely remember what Possidonius reports of Ambrose a Etsi non sic vixt ut pudeat inter vos vivere tomen non tâ—neo mors sed quia Don inum habeo bonum In vita August cap. 27. Though I have not so lived that I may be ashamed to live amongst you b Pateor non sum dignus ego nec propriu pessum meritis reguum abtinere culorum caeterum duplicâ— jure illud bâ—inens Dominuâ— hae reditate patris merito pessionu attero pse contentus alterâ—â—â— ihi dorat exenjus doâ—o jure illud vendans non cons nâ—or cap 12. yet I feare not to die not because I have lived well but because I have a good Lord. And I finde in the life of Bernard that seeming to be before Gods Tribunall and Satan opposing him and when Satan had done the good man seemed thus to reply I confesse I am not worthy neither can I by mine owne deserts obtaine the kingdome of Heaven but my Lord obtaining it by a do able right by his Fathers inheritance and the merit of his passion being content with one himselfe giveth mee the other of whose gift challenging it by right I am not confounded And therefore Bellarmine out of Bernard Because of the uncertaintie of our righteousnesse and the danger of vaine glorie Propter incertitudinem propriae jâ—â—tiae pericâ—lum in â—â—is glâ—ria tutissius â—â— est fidâ—i am totam insole Dei misericordia benâ—gnitate reponere De justif lib. 5. Cap 4. lib. 5. cap 7. propos 3. it is safest to put our whole trust in the sole mercie and goodnesse of God The Vse is to teach us first that we must not set up an Idoll in our owne hearts and thanke our selves Secondly an infinite comfort that our happinesse depends not upon our selves for then we should even be driven to despaire in regard of many sinnes and waverings which would breed not onely doubt but certaintie that wee should never be saved but seeing it depends upon God who is unchangeable Vse upon God whose promises are Yea and Amen upon God who is the same for ever wee may be sure that wee shall not misse of glorie which he hath laid up and prepared for all that love him And so I descend from the consolation of the rejected Iewes which was the first to the confirmation of their rejection which is the second maine point in the whole Chapter VERS 7. Vers 7 What then Israel hath not obtained that hee sought but the election hath obtained and the rest have been hardened IN the confirmation I note 1. The proposition to be confirmed 2. The testimonies and witnesses confirming it The proposition is aggregate and hath three branches 1. Israel hath not obtained what he sought 2. The elect have obtained what they sought for there is a taking of the abstract for the concrete 3. All the reprobates in Israel are given over to hardnesse of heart The witnesses to confirme all these are David and Isay that by the mouth of two or three witnesses everie word may be confirmed The testimony of David is in Psal 69.22 Let their table bee made a snare and a net and a stumbling blocke let their eyes be darkened that they see not which seemes to bee spoken by way of imprecation but is to be understood by way of prophecie The testimony of Isay is in Isa 6.9 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare till this day I begin with the first branch viz. Israel hath not obtained Where note 1. Who is meant by Israel not the whole number of the twelve Tribes for then had Paul beene one of them for he was of the seed of Abraham of the Tribe of Benjamine nor must wee understand by Israel those that be called Israel Rom. 9.6 viz. the elect for then the second part of the proposition were false viz. the elect have obtained But by Israel we must understand the out-casts of Israel 2. Note what this Israel sought it appeares Rom. 10.3 They being ignorant of the righteousnesse of God went about to establish their owne righteousnesse and then the meaning is that they sought life by their owne righteousnesse and therefore obtained not what they sought but for the elect who sought life by faith in Iesus Christ they found life where I would have you first note in generall the division of Israel into two parts Some elect some not some hardened some not some obtaine salvation and some doe not Doct.
weepe for sinne and turne to be saved as Ezech. 36.26 I will take away your stony heart and give you an heart of flesh but it is principally meant of a contracted kinde of hardnesse when men hearing the word whereby they should bee conuerted and judgements whereat the heart should melt as did the heart of Iosiah 2 King 22.19 yet notwithstanding make their faces impudent and their hearts hard and resolve to march on in their sinfull wayes this hardnesse is the verie harbinger of death and the fore-runner of everlasting destruction Which makes mine heart to tremble Application and my bowels to yearne and my soule to mourne in secret for many of our people whose hearts be like to anvils the more they are beaten the harder they grow who have both seene and heard the judgements of God and tasted the sweet mercies of God yet have neither beene affrighted from sinne by judgement nor allured to holinesse by mercie surely all the signes and symptomes of destruction are upon them when man breakes the Sabbath heares the promises Isa 58.14 and Isa 56.5 and casts it behinde his backe the threats and punishments as the man stoned Numb 15. that he will kindle a fire in their gates that shall never be quenched Ierem. 17.27 and makes his face hard against them and goes on still in his wickednesse must needs be in the state of reprobation and hath all the marks and tokens of a castaway upon him The contemner of the word that heares the gracious promises Prov. 3.2 Luk. 11.28 〈…〉 are they c. Iosh 1.8 The judgement against them that refuse to heare Prov. 1.24 Because I 〈◊〉 called and you refused c. Zach. 7.12 13. The 〈◊〉 made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets therefore came great wrath from the Lord of hosts Therefore it is come to passe that as hee cried and they would not heare so they cried and I would not heare saith the Lord of hosts He that heares this and yet hardens his heart against it and will neither mend for mercie nor judgement is in the estate of damnation and hath all the signes and symptomes of a reprobate upon him and therefore let us labour for soft and tender hearts that if God threaten may melt and tremble if hee promise mercie may rejoyce and be glad if hee doe us good let us take the cup of salvation Psal 116.13 Let us pray God that we may weepe because wee have not wept mourne because wee have not mourned that our hearts may not bee in the hand of the Devill like hard clay but in the hand of God like wax And so I come from the proposition to the confirmation vers 8. VERS 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and cares that they should not heare unto this day HEre is the confirmation of the rejection of the Iewes proved by two testimonies wherein I note first the Oracles whither he resorts for determination of this point In these words as it is written from whence the conclusion is Doct. That the written Word ought to bee the Iudge of all controversies and doubts It is able to make us wise unto salvation through the faith that is in Iesus Christ and is profitable for doctrine reproofe correction and instruction as above on these words What saith the Scripture And so I come to the confirmation if I may first cleere a doubt Origen saith There is no place of Scripture where it can bee found in the written Word which is as much as to say that Paul lied indeed it is not to the Word but to the sense and meaning both in Isa 29.10 The Lord hath covered you with a spirit of slumber and shut up your eyes your Prophets and your chiefe Seers hath he covered and their visions are as a booke that is sealed Buxtorfius and Arias Montanus translate the Hebrew word thus the spirit of slumber And it is againe in Isa 6.9 Make their eares heavie The Apostle addes of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this day that they might not thinke that this prediction was already finisht but that the judgement was upon them till this day I will not insist upon the difference betweene the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made them drunke So they use the word in Isa 19.14 and the originall which signifies he hath covered them Nor is it materiall that the Septuagint expresse it by the active referring it to the people that they have shut their eyes and so Luke cites it Acts 28.27 they have winked with their eyes that they should not see and S. Paul referres it unto God God hath given them c. For it is a good observation of Peter Martyr That is said to be done of God Id dicitur fieri à Deo quod sit Dei imperio which is done by Gods command Nor will I insist upon the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated slumber or compunction which some take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to move or drive and interpret it the spirit of perplexitie or maligne spirit as Anselme Some call it the spirit of envie whereby they were offended at the calling of the Gentiles but this is but conjecturall yet appeares no reason why the Hebrew word Tardemah should bee rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pricking and compunction of heart Therefore Beza and Tolet are of opinion that it signifies slumber or sleepe rather than compunction yet seeing that Chrysostome Origen and Theophylact who best knew the signification of the word and the Scriptures also used the word in this sense Acts 2.27 They were pricked in their hearts I thinke it had not beene amisse if it had beene rendred the spirit of compunction And yet I hold the sense and meaning to bee all one and Osiander gives a reason because they are pricked and stirred when they are called to the Gospel but as men asleepe are loth to awake my judgement is that this spirit of slumber or compunction is the same which Paul in 1 Tim. 4.2 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience burned with an hot iron and that is all one with the spirit of giddinesse and answers fitly to that in the seventh verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall more fully expound the words when I come to them in particular In the first proofe I note 1. The judgement 2. The Author 3. The continuance The judgement the spirit of slumber 1. Generall 2. In two particulars the excaecation of the eyes the other the obturation and stopping of the eares The author he God hath given c. The continuance to this day of these in order and first of the author he he hath given Hardnesse of heart is brought upon man by God
hâ—â—ano vincitur Deus If any one perisheth then God is overcome of human vice c Ex Ierusalem illa non suit qui periit Fspenâ—â—n 2 Tim. Out of that Ierusalem there was not one that perished saith Espencaeus d Non potest utruâ—â—q verum esse 〈◊〉 predestinitur non salvetar Loâ—b lib. 1. dij 40. Both these cannot be true that one should be elected and not saved sayes Lombard and the reasons bee pregnant 1. Gods immutabilitie 2. Christs keeping of the elect 3. Christs testimony Ioh. 10. 4. The sealing of Gods covenant But they that sinally fall were eternally reprobated and ordained to it Iude vers 4. For your better remembrance note these five propositions 1. There is a two-fold election 2. Some seeme good and to have faith which have it not 3. Hypocrites and unbeleevers may for a while be counted amongst the branches of Christs owne planting 4. They are said sometimes in Scripture to have faith who make profession of the doctrine of faith as 1 Tim. 4.1 sometimes when they have the gifts of miracles as 1 Cor. 13.10 5. The faith of the best of Gods elect may decay and bee fearefully shaken as above hath beene shewed From hence the best must learne to be humble and repent for they may stumble Vse The wicked do sinke with dispaire for they must fall and we all must learne to censure mildly when our brethren through infirmitie are overtaken Though they slip yet they may recover though stumble yet they may rise againe And so I come to the answer God forbid c. The answer is two-fold 1. Negative God forbid 2. Affirmative and that 1. That the Gentiles might bee called in their steads The other That by the Gentiles adoption hee might provoke the Iewes to emulation I begin with the negative God forbid As if hee should say Farre be it from me to thinke that either everie particular Iew should bee cast off or the Nation cast off for ever or that God in rejecting them should have no other respect but even to see their fall and keepe them downe that they should never rise for all are not rejected himselfe was one 2. The Nation not rejected for ever for abundance of them shall bee called vers 12. And besides God out of their fall hath wrought the happinesse and rising of the Gentiles The onely point that I select is this God never gives way to any evill whether it bee sinne Doct. or punishment but he workes it to a good end and brings one good or other out of it In evill man hath one end that hee may serve his pleasures The Devill another to draw him from obedience to his God and God hath a third which is sometimes secret but alwayes good as in the selling of Ioseph his brethren for envie Gen. 37.11 But God sent him before for the preservation of Iacob and to provide for him and his houshold Genes 45.5 The death of Christ in the intent of Satan and the Iewes was onely his death and to rid the Countrey of him But God out of this intolerable evill workes the happinesse and salvation of all that beleeve As poyson in it selfe is evill yet by the art and skill of the Physician it is made a remedie against sicknesse So God doth with evill Ve de veneno fiat spirituale antidetum Ambros de poenit lib. 4. cap. 3. That of poyson may be made a spirituall antidote saith Ambrose God brings good out of Shimei's cursing though hee shew his malice But God workes patience in David and made him hope that God would doe him good in stead of that cursing It may be the Lord will looke upon my affliction and doe mee good for his cursing this day 2 Sam. 16.12 S. Augustine shewes how God and man doe â—ill the same thing Enchirid. ad Lawent cap. 10â— and yet the end of the one is evill of the other good A sonne desires the death of his father which is evill God to take him to him an happinesse ineffably good All evill is either sinne or punishment God brings good out of both So Lombard It is good that evills be or be done Benum est mala esse â—el fieri alioquin summus bonus non permirteret ca fieri Lombard lib. 1. d stinct 46. otherwise God the chiefest good would not suffer them to bee done Out of sinne he workes 1. Acknowledgement of our wicked hearts and corrupted nature and makes us to detest our selves for it 2. Of our owne unability to stand against the assaults of sin which are suggested by Satan and makes us to magnifie Gods goodnesse who keepes us from sinne though not from all whereas hee might in justice suffer us to fall into all sinnes as well as any 3. It makes us to take speciall notice of the wilinesse of Satan who notwithstanding wee labour to avoyd sinne yet doth cunningly deceive us and draw us to it sometimes by the delight and pleasures of it as Heb. 11.25 sometimes by colouring with the habit and cloake of vertue and lastly with profit as Achan Iudas Gehazi 4. God by suffering us to sinne makes us take notice of his mercie in sparing us First to teach us to magnifie him for sparing us when wee did sinne Secondly to give us hope that he will be mercifull still and spare us though by infirmitie we sinne againe 5. Out of our sinnes he workes meeknesse in censuring and judging of others when they sinne as we have done Augustine saith that God bringeth out of our sinnes these good effects Aug. De Trâ—â—t lib. 13. cap 16. 1. Relictioneâ— peccati Forsaking of sin 2. Probationem sidei Triall of faith 3. Demonstrationem miserae hujus vitae Demonstration of this miserable life 4. Vt vita illa ubi vera erit beatitudo desideretur ardentiùs instantius inqutratur That that life where shall bee true happinesse may bee more ardently desired and more earnestly sought for Out of the evill of punishment hee works 1. Knowledge of the Statues and Lawes of God Psal 119.71 Before I was afflicted I went astray Vers 67. But now I have learned thy Statutes Afflictior es prorum suntâ—â— media enâ—rum Vt eo sere eniant ubi adgi ommâ—â— non possunt Aug. ad Largum Epist 82. The note that Musculus gives is this The afflictions of the godly are the remedies of their errours Then it is their care To come thither where they cannot at all bee afflicted saith Augustine These bee testimonies of a good God of an evill servant saith Salvianus 2. Humiliation for sin that brings it as Lam. 3.20 3. Deniall of all worldly pleasure which is wrought in man by Gods speciall grace as Heb. 11.25 As a little wormewood makes children forbeare their mothers breasts so doth affliction weane from carnall delights 4. It makes us conformable to the glorious image of the Sonne of God the Prince of our salvation was
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
humbled at the losse of his cammels sheepe servants sonnes his friends would have cast him a great deale further perswading him that such great plagues would never have come but upon great sinners The Iew no so nâ—r downe but the Gentile is readie to triumph over him It was Davids case In mine adversitie they reioye dover mee yea the very abiects come against mee Psâ—l 35.15 God hath forsaken him therefore persecute him and take him Psal 71.9 If God lay any judgement upon a people man condemnes them as they did those on whom the tower of Siloam fel and slew them Luke 13. If any present calamitie man judgeth them as Paul when the viper hanged upon him at Malta Act. 28. If God bring men low and hide himselfe from them for a while vulgus iacentem calcat there be those that will tread upon them and insult over them as boldly as the frogs in the fable did over the lion when he was asleep If God take away the rich mans goods the people despise him If God take away the great mans honour the people scorne him If Kings take away their favourites from their followers there be those that will soone see it and keepe them from rising Whence wee may learne that if God should once leave us and cast us downe Vse 1 the world would rather tread upon us than helpe us up which should make us labour to make Gods love and favour sure and then wee need not feare who set themselves against us He is true enough wee may well trust him strong enough we may safely depend upon him and watchfull enough wee may commend our selves unto him and resolve with holy David Psal 27.2 When the wicked who are mine enemies come upon mee to eat up my flesh they shall stumble and fall though an host of men c. Secondly that God would not take away his mercy from us Hide not thy face from mee Psal 27.9 That God would be mercifull unto us and blesse us that though wee sinne he would not cast us off but forgive us though wee run away he would not let us alone but run after and overtake us though wee goe astray he would not leave us to our lelves but seeke us out and lay us upon his shoulders and bring us home and keepe us in his fold and at the day when the sheepe shall stand on the one side and the goats on the other wee may be of that number to whom God shall say Come yee blessed And so I come from the meane conceit that the Gentile hath of the Iew to the proud conceit he hath of himselfe in the next words That I might be graft in As if the Gentile should say I am more worthy than the Iew therfore in reason hee must give place unto mee and God looking upon my worthinesse doth so farre preferre mee that hee hath cut off them that I might be graffed in for them Wherein wee may observe Observat first how subject man is to grow proud of his gifts and graces that are bestowed upon him Secondly how when God hath bestowed upon man some greater blessing he is ready to say that it is for his owne worth that I might bee grafted in Both of them are noted by Lombard 1. Gradus superbiaecum jactat se habere qued babet 2. Cum credit à Deo datum sed pro suis meritis Greg. lib. 2. disâ—inst 42. out of Gregory 1. A degree of pride when he boasteth himselfe to have that which he hath Secondly when he beleeveth that it is given him of God but for his deserts I begin with the first The Apostle 1 Cor. 8.1 saith that knowledge puffeth up and reade Isa 65. that holinesse puffeth up Stand apart come not neere mee for I am holier than thou And in Luk. 18. that the performance of some outward duties puffeth up I fast twice in the week I pay tithe I am not like this Publicane that greatnesse puffeth up as Pharaoh Who is the Lord that I should feare him Exod. 5.2 Favour puffeth up as it did Haman who was carried so high in the smoakie cloud of a Princes affection that hee forgate both God and himselfe Esth 5. Eloquence puffeth up as in Herod who was not ashamed of that vaine applause that the people gave him It is not the voyce of man but of God Acts 12.22 Power to cast out Devils puffeth up as in the Apostles Luk. 10.19 20. Caetera vitia sune in peccâ—tis superbia meximè tunenda in recâ—e sâ—ctis Aug. ad Dioscor Epist 56. Et insidiatur Diabolus lit pâ—rdat Aug. ad monochas Epist 109. Other vices are in sinnes pride is most to bee feared in deeds well done saith Augustine God gives good graces And the Devill layeth in wait to destroy them saith Augustine If you consider what man is lighter than vanitie and whereof hee is made of dust you will easily beleeve that a small wind will blow him high enough and though a man have never so many causes of humiliation and dejection yet some one good gift will heave him up more than all these will cast him downe If Herod have onely an eloquent tongue he will be proud of that whereas hee hath a thousand scarres and blemishes in his life that cannot deject him If a Pharisie have but one good qualitie that hee will pay tithes justly though his heart be full of hypocrisie his understanding full of blindnes and ignorance all these foule sins cannot so easily keepe him downe as that one good qualitie will hoyse him up Reasons to keepe us from pride By what reasons then may a man be kept from being proud of his gifts and graces I have noted three 1. Because that is the strongest argument to keepe us from growing in spirituall graces as the way to be great is to be small in a mans owne conceit Latiùs regnes aâ— idum domando spiritum quam si Lybiam â—emoâ—is Gadibus jâ—ngas Horaâ— Oda l. 2. od 2. ad Salust Crisp Nat. bist lib. 16. cap. 42. Hee that ruleth his spirit is greater than he that overcommeth cities Prov. 16.32 2. Because humilitie in respect of our gifts is the best way to come neere to God 3. Because naturally thou art no better than they as vers 18. A good man should not resemble the Palme-tree wherof Pliny writeth that the more weight is cast upon it the higher it riseth but like to the canes that be full of sugar the more they beare the lower they stoope like trees that bee full of fruit the more fruit they beare the more they yeeld and bend much learning should make a man more humble much grace should make a man lowly much honour should make a man more gentle much riches should make a man more meeke and so I descend to the second conclusion When God gives good things Observ 2 man is alwayes ready to ascribe it to his owne merit This is it whereof
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
so wrong God with his prayer as much as with his offence that suggests to himselfe vaine hope of never too late as if hee could command either time or repentance and deferre the seeking of mercie till hee bee betweene the bridge and the water shall finde little favour See Deut. 29.19 20. A word of the reason For God is able It is a great comfort to men in distresse and sinne and trouble that the God whom they serve is able to restore and to helpe them In Isa 45.23 I have sworne by myselfe the word is gone out of my mouth in righteousnesse that everie tongue shall sweare by mee and everie knee how unto mee Thus the Prophet comforts himselfe The Lord is King bee the earth never so unquiet Psal 99.1 2. This was it that comforted the three children Behold the God whom wee serve is able to deliver us c. And so I come to the proofe and confirmation of this argument VERS 24. Vers 24 For if thou wast cut out of the olive tree which was wilde by nature and art grafted contrarie to nature into a right olive tree how much more shall they that are naturall branches be grafted into their owne olive tree BEcause an argument à posse ad esse is infirme The Scope an argument shewing that God can doe it to prove that hee will doe it is but weake therefore here hee goes about to shew not onely that God can but that hee will graft them in againe The argument goes thus If God did that which was so hard much more will hee doe that which is more easie if that which was unlikely then much more that which is ordinarie and naturall But the engrafting of a wild olive branch into the right stocke is hard and strange yet this hath God done therefore hee will not faile to engraft the true branches though now cut off into their owne stocke which is both ordinarie and easie this is the meaning The parts are two 1. An Antecedent 2. A Consequent The parts In the Antecedent note a two-fold condition of the Gentile The former what they were cut out of the wilde olive Secondly what they are engrafted into the right olive contrarie to nature To begin with the first There bee two kindes of olive trees that bee wilde and barren as Plinius relateth From whence comes a two-fold conclusion See before vers 17. I come to the condition wherein now they are Engrafted contrarie to nature into a right olive tree 1. Because they bring forth fruit according to the stocke not after their owne kinde so Ambrose 2. By grace therefore contrarie to nature 3. Beyond the power of nature to alter and change themselves The Conclusions are many I make choyce first of this That mans calling Doct. 1 and comming unto God is far beyond the power of nature Or thus Man before grace can neither worke nor wish himselfe any thing that is good as in Rom. 6.20 2. Doct. 2 God will alter the verie course of nature for his childrens good Hee preserves quite contrarie to nature as Ionah the three Children and Daniel Of all beasts the Lion is most cruell of all elements fire and water most unmercifull of all fishes Leviathan and the Whale is most devouring yet these hee alters for his childrens good The den of Lions like a soft and easie bed for Daniel the fornace like a pleasant garden for the Iewes the sea like to a wholesome bath or pleasant fountaine to Ionah When Israel is in danger hee alters then the course of the sea and turnes it into a wall when they are to passe into Canaan hee makes the rowling waves of Iordan to goe backe and stand on an heape when Ioshua is in the field against the five Kings of the Amorites if it bee like to grow darke before the discomsiture the Lord will make the Sun to stand in the valley of Gibeon and the Moone in the valley of Ajalon Iosh 10.12 God doth as Physitians doe with poyson alter the venomous quality and turne it into a soveraigne antidote De Paeuit lib. 1. cap. 3. De veneno antidotum saith Ambrose Learne then Vse that it shall goe well with those whom God loves though all ordinarie meanes be against them There be two conclusions that will make it good The one God saves his when all meanes are against them The other Hee confounds the wicked when all meanes are for them There is nothing that can doe thee hurt if thou be Gods hee will so alter the natures and mitigate the rage of enemies that none of them shall hurt thee And so I come from the Antecedent to the Consequent containing the Apostles argument How much more shall the naturall branches bee grafted Doct. 1 The first Conclusion The experience of Gods former love should worke assurance and confidence that he will be good to us afterwards Experience is the breeder of hope So David 1 Sam. 17.34 35 36 37. So Iacob Genes 32.10 11. In Heb. 11.30 By faith Israel passed over Iordan c. As Matth. 4.6 Gods proceeding with others should be lessons for us as whether it bee in judgement vers 21. or in mercie Thus God comforted Isaac I have been the God of Abraham therefore feare not for I will blesse thee Genes 26.24 They that desire more may peruse Deut. 11. it will give abundant satisfaction The Vse is To teach us to keepe a register of all Gods goodnesse to our selves Vse and others in former times that they may bee as stayes and comforts for us in time of need to remember how suddenly and strangely God provided bread for the people of Samaria 2 King 7. may comfort us in famine How hee defended Elisha with fierie horses and chariots 2 King 6.17 may comfort us in time of warre How he walked in the midst of the fornace amongst the three children Dan. 3.25 may comfort us in time of persecution How hee received the idolatrous Gentile may comfort us in the times of sinne I come to a second God working of great matters beyond nature for his Church should make us confident Doct. 2 that in matters that be more easie and ordinarie he will not faile The bringing of a people out of a Kingdome bent to keepe them in bondage and subjection should make us confident that God who is the same that he was then and loves his people as well as he did then will bring his Church and Children from the furie of all enemies If he have formerly restrained the mouthes of Lions hee will keepe the wicked mouthes of reviling Rabshekehs that slander the hope of the living God If hee have quenched the flames of fire hee will quench the flames of persecution and trouble If he have received Gentiles that were enemies he will surely receive the children If strangers hee will surely receive his sonnes If hee have given life to the dead he can easily preserve it where it is If hee have fed
drunkennesse he uncovered those thighes which he for six hundred yeares by sobrietie had covered saith the same Hierome Take heed of adulterie lest that open a gate for murther as it proved in David 2 Sam. 11. Take heed of disobedience lest God punish it by giving us over to our owne lusts Psal 81.12 Take heed of an unbeleeving heart lest God give us over to beleeve lies 2 Thess 2. Take heed of doing one sinne lest God punish thee by letting thee fall into another The particular sinne punished is contempt of the Gospell there is nothing that God punisheth sorer than contempt of the Gospell as vers 11. I come to the parties Israel that is by a metonymie the people of Israel that had the prerogatives and gifts above others Conclus Doct. The importunate clamour of sin will bring Gods hand to punish where his mercies have beene most abundant I may say of him as Seneca said of Augustus Paenas dat dum paenam exigit Sen. de Clement lib. 1. cap. 10. It is a grievous punishment to him to punish others and yet so clamorous is mans sinne that it inforceth him sometimes to whet his glistering sword and his hand to take hold of judgement and make his arrowes drunke with their bloud Deut. 32.41 It is a grievous paine for him to punish and therefore when hee goes to strike it comes with Ah and Alas Isay 1.24 and yet so clamorous is mans sinne that it will let God have no rest till hee become to Ephraim as a lion and a lions whelpe to the house of Iudah as he speakes Hos 5.14 It is most true which God proclaimes of himselfe He is mercifull slow to anger abundant in goodnesse Exod. 34.6 It is most true which the Prophet speakes of him The Lord shall stand as upon mount Perazim be wroth as in the valley of Gibeon that he may doe his worke his strange worke Isay 28.21 He is like unto Octaviue Would I knew not my letters Vtinam nescirem literas Suetonius in vito Octavii yet such is the importunitie of mans sinne that it may seeme to say unto God as Iacob said to the Angell I will not leave untill thou have punished this people God would not punish but they provoke him to destroy them saith Salvianus Deus noluit punire ipse extorquent ut pereant De providen li. 1. It deales with God as Dalilah did with Sampson Iudg. 16.16 importunes againe and againe untill that tender father whose bowels are rolled and turned within him turne angry Iudge to take revenge where he was wont to cherish And to give that Israel unto hardnesse of heart whom he was wont to embrace in the armes of his mercie and love Therefore is sinne sometimes said to smoake up to heaven sometimes to cry unto heaven as Sodomes sinne Gen. 18.21 I come to the use Come hither Ierusalem and learne Vse Though thou be the vine which Gods owne hand hath planted thy spirituall whoredomes importune the Almightie to fill thee with bitternesse and make thee drunken with wormwood Lam. 3.15 Come hither Sodome and learne Though thou be like the garden of the Lord and fruitfull like the vallies of Aegypt Gen. 13.10 yet thy uncleannesse importunes the Almightie to burne thee to ashes and turne thee into an Asphaltite lake to destroy thy inhabitants and all things that grow upon the earth Gen. 19.25 Come hither Babylon and learne Though thou be for greatnesse more like to a region than a citie for beantie the Lady of Kingdomes for prosperitie canst say of thy selfe I am and no other Isay 47.8 yet thy pride importunes the Almightie to turne thy pleasant palaces into places for dragons and ostriches a wildernesse for Satyres to dance in and for Zim and Ochim to lodge in Isay 13.21 Come hither Laodicea and learne Thy lukewarmnesse importunes the Almightie to spue thee out of his mouth Apoc. 3.16 And let us of this Land and Kingdome learne what though wee have Kings like David and Princes like to Iosiah Iudges like Othniel Lawyers like Elias Prophets like Elisha Governouts like the Centurion women like Abigail houses of learning beyond Najoh in Raniah yet all these cannot cover our heads in the day of wrath The pride of our hearts importunes the Almightie to deale with us as he did with Babylon the wantonnesse and loosenesse of our land importunes the Almightie to deale with us as he did with Sodome the idolatrie that hath got her selfe so many lovers and favourites importunes the Almightie to doe with us as with Ierusalem We have those that sweare and forsweare which makes God lay siege to the walls of our Cities till it devoure the stones and timber of it Zach. 5. We have those that rise early to follow drunkennesse which cals for a woe upon us Isai 28. We have those that prophane the Sabbath this importunes the Almighty to set a fire in our gates Ier. 17.27 Wee have those that are of the minde of Iulian that would root out the learned Carion Chron. lib. 3. Those that rob the house of God like Bremis in Propertius and say God is rich enough Those that muzzle the mouths of the oxen that tread out the corne and say with William the second having in his hand at the time of death the Bishoprickes of the Arch-bishop of Canterbury Winchester and Salisbury and twelve Abbeyes the bread of the Lord is sweet Those that rob God in tithes and offerings and therefore bring a curse upon the land Mal. 3. vers 8 9. It would grieve a heart of iron to thinke what multitudes and nests of vipers are bred amongst us who are like the wombe that beares them and make to totter reele the very pillars and foundations of that land kingdome that breeds them What then should our care be but to reforme these sinnes that are able to sinke whole townes and kingdomes The custome of swearing for because of oaths a land mourneth Ier. 23.10 Ignorance want of mercy want of truth for because of these the land shall mourne Hos 4.3 To labour for the suppression of all iniquity for that makes the earth to reele to and fro like a drunken man Isay 24.20 and let every man that loves our nation that loves our Church or Kingdome helpe with their hands if not with their prayers and the Lord be with us and grant good successe and so I come to the universality and reach of this punishment in respect of the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part that is this obstinacie is not totall but partiall lies not upon every one but some only as Anselmus Ambrose referres it not to the number blinded but to the time that this blindnesse should last But that 's noted in the next clause of the mystery I take it to bee meant of the number as if he should say that even in the time of this generall obstinacy God did preserve some unto himselfe I conclude Doct.
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
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
p. 258 Not to feare though meanes seeme contrarie p. 358 Shew our love to Christ to his members p. 53 Election is of mercie p. 62 God saveth man of free mercie p. 126 Mercie of God sâ—staining men even when they sin p. 160 All our good is of Gods mercie p. 314 Against the abuse of Gods mercie p. 3â—9 The greatnesse of Gods mercie p. 352 Where Gods mercie most aboundeth hee punisheth sinne p â—69 Many now in state of sinne shall finde mercie p. 435 The elect onely shall have mercie p. 440 Wee should disclaime our workes in respect of merit p. 52 Man ready to ascribe the good things hee hath to his merit p. 306 Eternall life not by merit p. 426 Love to Ministers a signe of election p. 35 Few love Ministers as they ought p. â—6 Ministers their dutie p. 91 Reverence and love to Ministers p. 97 Of the labour of Ministers p. 248 258 Complaint of the ill carriage of Ministers p. 252 Duty of people to Ministers p. 259 Multitude no roâ—e of the Church p. 101 The depth of Gods counsels should keepe in from murmuring p. 458 Reproofe of those that murmur against Gods works p. 464 Everie point of godlinesse a mysterie p. 366 Not to search too farre into hid mysteries p. 458 N. PApists brag only of the name of a Church p. 11 Nineveh the strength of it p. 12 Wee should most tender the salvation of those that are neare us p. 259 God will alter the course of nature for his childrens good p. 357 Iewes and Gentiles alike by nature p. 433 O. NEw obedience a signe of election p. 32 New obedience three conditions of it ibid. Assurance of glorie by obeying Gods call p. 73 Objections against the doctrine of election p. â—3 Oppose See Gospell God takes all opportunities to doe his children good p. 214 To imitate God in taking opportunities to doe good p. 215 Ordinances of God how to account of them p. 186 Wee should beware of those sinnes that wee see punisheth in others p. 342 How to keepe from censuring others p. 430 Ministers should chiefly intend the good of their owne people p. 247 Wicked men judge of their estate by outward things p. 9 Wicked men excell others in outward things p. 10 Not to judge our selves by outward things p. 13 Outward profession not to be rested in p. 113 Outward privileges exempt not from punishment p. 332 See Election P. PArentage neither furthereth nor hinders salvation p. 40 439 Meannesse of Parentage no prejudice p. 42 Paul his description of himselfe p. 18 Promises of God how made to men in particular p. 23 Good men defend Gods people from persecution p. 87 Who the wicked persecute most p. 93 New obedience perpetuall p. 32 Comfort to those that live in evill places p. 20 Everie sinne hath its plea. p. 296 Gods pleasure the impulsive cause of election p. 56 Power abused God takes away p. 194 Power of God absolute p. 407 Possesse See Satan Predestination what p. 49 Predestination and providence distinguished p. 50 Predestination defined ib. Predestination abused to sinne p. 53 Predestination the order of it p. 54 Predestination the parts of it p. 55 Predestination three effects of it p. 71 Predestination the impulsive cause of it p. 130 Prayer an effect of the Spirit p. 27 Example of Saints oft in prayer ibid. Three things make God not to heare prayer p. 106 See Weapons Forgetfulnesse the cause of pride p. 280 Pride how to abate it p. 281 Three things to keepe men from pride of gifts p. 291 Three reasons to keepe from pride p. 305 None should bee proud of that he enjoyes p. 366 Wicked men presume upon outward privileges p. 9 Not to be â—ortent with outward privileges p. 11 Sin will ruine a people notwithstanding all privileges p â—6 Privileges spirituall all by Christ p. 52 The Gentiles have the Iewes privileges p. 287 Sinne will bring downe these that have the greatest privileges p. 301 See Anger Outward Profession See Outward A miserie to heare and not profit p. 170 Meanes contemned profit not p. 175 What makes men so little profit p. 263 Promises of God assure us of salvation p. 22 Promises to the Iewes belong to us p. 275 What over God hath promised shall come to passe p. 401 See Particular When the Prophets are made away people fall from God p. 95 Good people feare the losse of their Prophets p. 243 Prudence in Ministers in denouncing judgements p. 200 Punishment three things in it p. 152 God punisheth men in their best things p. 184 Foure good effects God brings out of punishment p. 210 Like sinne brings like punishments p. 33 Punishments accompanie sinne p. 388 See Sin Outward Mercie Q. QVestions curious unnecessarie p. 466 R. MYsteries of salvation above reason p. 457 God receives great sinners p. 351 Christ reconciles man to God p. 398 The manner of Christs reconciling in five things ibid. Rejection of God twofold p. 47 Rejoycing of wicked men vaine p. â—9 Rejoycing in Gods promises p. 403 What causeth God to remove the Gospell 216 In great revolts God preserves some p. 372 The reward of holinesse 43 Reprobation what p. 56 Reprobation the causes of it p 64 67 Reprobation double p. 68 Reprobation two acts in it p. 69 Reprobation three questions concerning it ibid. The knowledge of God true riches p. 231 461 Motives to labour for the riches of the word p. 235 No man can attaine life by his owne righteousnesse p. 135 Three things in Christs righteousnesse ibid. Bellarmines objections against imputation of Christs righteousnesse p. 136 Imputation of Christs righteousnesse reconciles us p. 99 God rules all p. 92 S. THose in Christs keeping are safe p. 15 Those of all Nations that repent shall be saved p. 19 Those that doe good workes shall be saved p. 74 Three things in those that shall be saved p. 121 All men shall not be saved p. 134 Salvation offered by the Gospell p. 218 Ministers should aime at the salvation of their people p. 252 Salvation of whom to seeke it p. 400 None can satisfie for his sinnes p. 392 Popish satisfaction vaine ibid. Satans stratagems cannot cut off the elect p. 15 Satan how he holds wicked men p 45 Satan hardens the heart p. 147 186 Exhortation to read Scriptures p. 82 See Wise A judgement to have eyes and not see p. 167 Seeking two things in it p. 137 Seeking God five things in it p. 138 We must not search into secrets p. 459 Servitude under sin p. 386 A man should find the cause of judgements in himselfe p. 313 God made all things for himselfe p. 473 Sin cannot cut off the elect p. 15 Sin not the impulsive cause of reprobation p. 64 Reasons why God reprobates not for sin p. 65 The best workes of wicked men sin p. 74 Sin how God workes in it p. 152 Three things God doth concerning sin p. 158 God punisheth one sin with another p. 162 367 Foure good effects God brings out of sin p. 210 Sin the cause of peoples ruine p. 334 Sin how displeasing to God p. 337 Sin how God sits punishments to it p. 341 Sin the nature of it p. 395 Sin Christ weakneth it iâ— us p. 399 Sin two things in it p. 406 Sin what ever a carnall man doth p. 416 Sinne makes good things snares p. 180 Subjection See Bowing T. TO labour for tender hearts p. 143 Thanke God for preservation from idolatry p. 109 112 When Ministers must preach threatnings 349 Threatnings of God true p. 404 New obedience totall p. 32 Troubles to bee expected p. 95 Truth how the wicked dispute against it p. 99 God receives all that turne to him p. 173 God doth great things in short time p. 469 V. MAlice of wicked men against the Church vaine p. 119 Gods Church scarce visible sometimes p. 100 God hath alway a Church though not visible p 113 Heaven must be gotten by violence p. 397 Vocation an effect of election p. 72 God unchangeable p. 14 Comfort from Gods unchangeablenesse p. 93 To take heed of unthankfulnesse p. 160 How to bee ashamed of unthankfulnesse p. 225 Unbeleefe See Infidelitie Universall grace confuted p. 443 Universall grace an absurd doctrine p. 450 W. MInisters must give warnings of judgement p. 350 Weapons of the Church is prayer p. 89 Wicked men wearie of good things p. 28 Scriptures able to make wise p. 79 God most wise p. 464 The Iewes at their conversion shall be endowed with wisdome p. 239 Religion should have no winter p. 33 Will of God the impulsive cause of reprobation p. 69 Workes a fruit of election p. â—â— 74 Motives to good workes p. 7â— God in election had no respect to good workes p. 129. 307 Good workes justifie not p. 130 4â—9 Workes of God how to bee affected with them 456 Obedience must be grounded on the Word p. 34 Word abused to maintaine sinne p. 205 Counsel of God must not be searched beyond the Word p. 462 To bee weaned from the world a signe of election p. 27 Iewes called toward the end of the world p. 218 Wicked m n overthrow the meanes of Gods worship p. 98 God wil avenge the wrongs of his p. 195 FINIS