way fit to saue men and those which being fit by their silence and negligence suffer men to perish Vse 3. Paul hath a great desire to saue them of his owne flesh ordinate charitie first regardeth ones owne So euery man first for his owne family and euery Minister first for the flocke committed vnto him Vse 4. The glorie of a Minister is principally in his learned and painfull preaching Maintenance degrees dignities make not a Minister honorable but are badges of such our Church and state appointing these as rewards of them who deserue to be honoured for their learning and worthinesse 1. Tim. 5.17 being a part of that double honour allotted for them by the Spirit of God There is a great deale of contempt cast vpon the ministery and euery base fellow can be eloquent enough in disgracing the Clergie The way to redeeme our function from the scorne of men is painfulnesse in our calling and sufficiencie of holy gifts for ministerial emploiments without these preferments will not do it As a gold ring in a swines snout and beautie in a woman without discretion so is dignitie conferred vpon a man unlearned and negligent Paul was both for person and means very meane yet when the Galathians heard him preach they esteemed him as an Angell and held him so deare that they would haue pluckt out their eyes to haue done him good As the honour of a King is in the multitude of his subiects so the glory of a Minister in the multitude of them he conuerts As the credit of a schoolmaster is to send many to the Vniuersities and of a Physition to heale many patients so is it the fame of a Minister spiritually to cure many and to send them to heauen Let vs therefore spend the candle of our life for the enlightning of others this will credit vs for we ought to be had in singular estimation for our workes sake Vse 5. There are three ends of a Minister in his preaching first to obey Gods commandement and the Churches who haue called him forth to preach Secondly to saue the soules of his hearers Thirdly that their hearers thriuing vnder their labors in faith and godly life may be a prouocation to others to follow them In aiming at and attaining these three we glorifie God These also must be the ends of hearers in hearing that they may set forth Gods glory first to obey Gods commandement secondly to saue their soules thirdly to prouoke others by their example and so to saue them Art thou seasoned with grace by hearing liue so that thou mayst rellish and season others that those which will not be wonne by the word may be won to the word by thy good conuersation Examine thy conscience hast thou done thus or rather when thou hast come from a sermon hast thou not by swearing lying backbiting false dealing quarrelling drinking c. caused profane men and women to blaspheme Christ and his Gospell and to wound them through thy sides If it be thus it were better that a milstone were hanged about thy necke and thou throwne into the bottome of the sea Is this to gaine Iewes and other profane men to the faith Nay it is to make Iewes Turks and Infidels to renounce Christianitie and those which are profane among vs to hate the profession and preaching of the Gospell the more What a blessing shall it be to thy soule if thy godly iust and good conuersation liuing according to thy profession bring others on to loue and heare the word and so to be saued I testifie to thee in the word of a Minister that thou oughtest so to liue as thou maist bring credit to the Gospell and prouoke others to the faith VERSE 15. For if the casting away of them be the reconciling of the world what shall the receiuing of them be but life from the dead IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one but that son their former life shall not come into remembrance They shall liue more And all this is deliuered by an Interrogation to shew that such happinesse and beautie shall then come to the world as we cannot imagine doctrine The calling of the Iewes shall be a new life and happinesse to the world so before vers 12. It is the iudgement of Peter Martyr a very learned man besides others that many things are spoken by the Prophets of the calling of the Iewes and of the happines of the Church which are not yet fulfilled and therfore are to be expected at that time Vse 1 Fellowship in grace is no hinderance to them which haue receiued grace as before Vse 2. Againe heere wee are to be put in minde to pray for the calling of the Iewes which shall bring so much good to the world as the sisters sent to Christ in the behalfe of their brother Lazarus Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes My spirit reioyceth at the remembrance of that day O how will the Iew put on as being ashamed to be ouergone by the Gentile How eagerly will he follow not a snailes pace which is the fashion now but euen flying with the wings of knowledge and zeale wee haue now the start of them let vs set the best foot forward and keepe it Vse 3. Till we be conuerted we are enemies and in open hostilitie with God the regenerate are Gods friends hee will saue his friends but as for his enemies they shall be slaine before his face Nay till we be called we are dead starke dead The father said of the prodigall childe being returned This my sonne was dead but now is aliue Luke 15.29.31 Dead though not bodily yet spiritually which is the very suburbs of hell Such as liue in pleasure are dead 1. Tim. 5.6 So much difference betweene vnconuerted men and conuerted as betweene dead and liuing men As the countenance of a dead man is gastly and his carkas proues soone vnsauoury so vnregenerate men are odious in the sight of God and men notwithstanding their outward ornaments and odours which is nothing else but the perfuming of a peece of carrion Hee that keepes company with the wicked is like the spirit that haunted the graues as thou hopest to be separated from them at the day of iudgement so now stand vp from the dead that thou mayest receiue light Ephes 5.14 The ministery of the word is the voice of God calling vs from death to life from hell to heauen those which contemne it must needs be swallowed vp of death If God hath breathed into thee the life here spoken of by this meanes manifest it by thy loue to the word by the actions of life Drunkennesse vncleannesse c. are dead workes Hebr. 9.14 so called because they bring death and are performed by them which are spiritually dead But godlinesse hath the promises
and God to them therefore are they miserable There can bee nothing more monstrous then the Creature to hate the Creator nor more grieuous then the Creator to hate the Creature If Absalon rise against his Father Dauid and like a viper seek to deuoure his Fathers bowels Euery one will condemne him for an vnnaturall sauadge Varlet If thou rebellest against God thou art more guilty ten thousand times How kinde is Dauid to his wicked sonne 2. Sam. 18.5 2. Sam. 18.33 How doth hee lament the wretch How kindely hath God dealt with thee in thy Creation Preseruation c Hee hath done more for thee then euer Dauid did or could doe for Absalon Therefore if thou hate Him thou art a very Monster Alas for thy fearefull Estate God also is thine Enemy Psal 11.5 and his soule hateth thee Thou grieuest and tremblest for the Enmity of some Great Man Howle then and Lament for the Enmity of the Great God But reioyce thou that art Regenerate for God is thy friend So was he Abrahams Iam. 2.23 Ioh. 15.14 1. Ioh. 4.19 Ioh. 13.1 for his Faith and so Christ calleth his Apostles for their obedience What if the world hate you seeing God loueth you and you loue God Yea he loued you first and will loue you to the end Ionathan will deny Dauid nothing nor God them whom he loues If the Conscience apprehend the hatred of God! Did you euer feele the torment So on the contrary is the happinesse of them which are assured of the loue of God which assurance happy art thou if thou feelest For it is not subiect to the Law of God nor indeed can be This is the Reason of the Proposition from the effect and property of Enmity It is vsuall for Enemies to crosse one another and not bee subiect to them in any thing Such are the conditions of wicked men they indeuour to crosse God in his gouernment they will not be subiect to his Law It is not subiect to the Law of God The Law i. The wil of God of which the Law is a Copie Be subiect That is according to an ordinate and godly subiection as the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men cannot pluck their necks out of the yoke of subiection to God by their peruersenesse but God will haue his will vpon them and they are and shall be subiect to the curse of the Law He saith not are not subiect to God as one well obserues e Caietanus but to his Law Nor can be Blacke may be made white but blacknes cannot so a carnall man may be Regenerate but carnality cannot It is not There is Contumacy It cannot There is Impotency It cannot because it will not for it 's the nature of flesh to resist the Law doctrine Vse 1. The Law is the Rule of our subiection to God Not Traditions or our good meanings c. Vse 2. The flesh must be vtterly abolished it cannot be brought into order Regeneration is necessary Vse 3. The Papists speake much of the goodnes of our Free-will if it be but holpen by Grace Is' t not likely think you When the best part in vs vnrenued is not nor can bee subiect to the Law Vse 4. Q. Can God be hated It seemes no. For God is the chiefe Good Goodnesse it selfe and Goodnesse is the very proper obiect of Loue. If wee hate any thing either it is not good or wee apprehend it to be euill A. Carnall men hate not God as hee is Goodnesse but as they apprehend something euill in him and this is that he is a Iudge giues a Law and punishes for the breach of it The Adulterer Drunkard Blasphemer c. When they find the Law curbing them by the threats and maledictions of it so that they cannot run on in their sin as they desire and if they doe that then they shall bee damned then they hate the Law-maker Which hatred springs from Infidelity for could carnall men beleeue that God would saue them they would loue him Beware therefore that there be not in thee an euill heart of vnbeliefe to cause thee to hate God Vse 5. Vile is the disposition of a Carnall man When God cals for Obedience the vnregenerate man contraries God and saith as the wicked Iewes sometimes We will not obey Monstrous Rebellion Ier. 18.19 If the Sun created to giue light should cast abroad darkenesse If the Fire created to giue heat should coole wouldest not thou maruell Consider Thy Creation was to serue and obey thy God If thou refusest thou art a Monster of Nature And indeed all Creatures obserue the Law of their Creation the Diuell and Man only excepted Yet take this with thee that though thou wilt not be subiect in an orderly and holy subiection yet shalt thou be subiect to the wrath of God will thou nill thou 1. Reg. 2.28.34 Though Dauid cannot rule Ioab yet Salomon wil taking him euen from the hornes of the Altar Vse 6. Obserue a secret in our profession The more Wisedome and wit if it be fleshly the more enmity against God his Word and Church Gods people haue euer receiued most hurt by such Who were Christs greatest enemies The learned Priests Scribes and Pharises Acts. 8. Who resisted Paul at Athens The learned Epicures Stoicks Who was his greatest enemy before Festus Learned and Eloquent Tertullus Who are at these dayes the greatest enemies to Religion but our deepest Machiuellian Politicks Pray therefore for a sanctified vnderstanding Better it is to be without vnderstanding then with it to dishonor God Vse 7. Wouldst thou obey GOD Deny then thy carnall Reason Call vpon the young man to Repent his carnall Reason saith Time enough yet and so hinders him The Angry man is not moody without Reason The greatnes of his wrongs euery one will count him a foole c. The Couetous man hath some Reason yea euery sin hath his shifts and fig leaues So long as thou giuest thy fleshly reason the hearing thou wilt neuer obey He that is once beaten from the hold of his carnall Reason wil soon be won to Obedience Vse 8. Who is Gods enemy Euen he that will not obey the Law whether hee doe things contrary as commit Adultery Blasphemy c. or leaue things commanded vndone Ioh. 14.15.23,24 and in the number of these comes our Ciuill men Is' t not pitty that such courteous and harmelesse creatures should go to Hell Would any thinke that such were Gods enemies While they neglect the duties of the first Table and inward Sanctification GOD accounts euen these his enemies And such haue nothing to expect but damnation if they Repent not Math. 5.20 Luke 19.27 If thou bee Gods seruant shew it by thy life VERSE 8. So then they that are in the Flesh cannot please GOD. THis Verse is a Confectary following out of the seuenth verse and containes a conclusion of all that
much to answere for before God This is the bane of the Church and that the Diuell knowes well enough Diuision in Doctrine is Heresie this is not found among vs. Diuision in Rites is Schisme This is our disease Let such remember who breake the peace of our Church that an inueterate Schisme is Heresie For the obstinate Schismatike at length obtrudeth his fancie for an Article of the Faith A Church in diuision is like an house on Fire Quench and increase not this flame by thy brainelesse opinions It is like Rebecca troubled in her wombe with the striuings of two children of contrary dispositions Pitie the paines of thy Mother This sinne is so great specially authoritie being resisted that some haue confidently auouched it not to bee expiated by Martyrdome Chrysost If Constantine iustly blamed Alexander Socrates Schol. Eccl. hist l. 1. c. 4. for eager opposing Arrius whom he did confute much more may our Constantine finde fault with them which blame that which they can neither amend nor confutes Vse 5. The way to be rich in all grace is to aske it Aske and you shall haue he is rich to all that call vpon him he giues bountifully and casts no man in the teeth plead not thine owne deseruings thou must sue in forma Pauperis Beggers obtaine the rich are sent empty away Vse 6. Euery man desires to serue a liberall Master that hee may be preferred Serue God and thou shalt be made rich Why doest thou by Swearing Lying Whoring c. serue that beggerly master the Diuell that hath nothing to giue his followers but hell and euerlasting torments If God be thy Master thou art made for euer No maruell that Paul breakes out into such a Patheticall thankesgiuing because God entertained him into his seruice 1. Tim. 1. For as there is no fishing to the Sea so no seruice to Gods and the Kings Get into Gods seruice and when thou art in keepe thee there Deserue not to be cast out as Cain was lest thou sing the Prodigals Song How many hired seruants in my Fathers house haue bread inough and I dye for hunger There are two things to be done that we may keepe our seruice First to know our Masters will 2. To doe it and then as God was rich to Abraham for his Faith to Dauid for his zeale to Steuen for his constancie so will he be rich to thee As God is rich in mercy to the good so in iudgements plagues woes curses is he rich to all vngodly wicked men VERSE 13. a Ioel. 2.32 Act. 2.21 For whosoeuer shall call on the Name of the Lord shall be saued THat God is rich vnto all that call on him is here confirmed by a Testimonie out of Ioel. The occasion of Ioels speech was this There was a great famine in Iewry the Cause their sinnes the meanes First a great raine presently after Seede time after that a wonderderful drought Also God sent Grashoppers and Caterpillers c. which deuoured the little encrease which the earth afforded Farther hee threatneth them with forraine enemies and vpon this exhorts them to Repentance telling them that whosoeuer shall call on the Name of God shall be safe For in Zion that is the Church of God shall be deliuerance Pauls Argument is thus framed If whosoeuer call on God shall be saued then is God rich to all that call on him for no riches are comparable to saluation But the first is true Therfore the last In this verse are two things First the Duty Secondly the Euent The Duty Calling vpon God The euent Saluation Whosoeuer as before verse 11. Shall call vpon By this is meant Prayer which sometimes is taken for the whole worship of God Inuocare quasi â—…tus aut in se vocare Anselm Prayer is called Inuocation in Latine because it must be performed with the Inmost affections or as to call God into vs Or as the Greeke word signifies to call vpon another for helpe in extremitie And therefore Chrysostome well expounds it by Confession ioyned with Prayer For he which beggeth helpe of another confesseth his owne weakenesse and want The Name of the Lord. That is God himselfe whose infinite perfections no name can comprehend Yet God hath by certaine Names and Appellations notified himselfe vnto vs so farre as was fit for abilitie to vnderstand Some here vnderstand Christ the Name expresse Image and Character of his Father by whom we know God as wee know things by their names Shall be saued Not that our prayers deserue Saluation but because Saluation followes faithfull praying by the promise of God doctrine God will saue all such which call vpon him Act. 2.21 Psal 50.15 145.18 Vse 1. God is infinitely good who propounds conditions of saluation as easie to the poore as to the rich If hee had offered saluation on these termes as to build Churches Hospitals and to endow them c. Alas what should haue become of poore men But if thou beest not rich nor eloquent c. Yet if thou callest on the Name of the Lord thou shalt be saued Vse 2. Whosoeuer calleth vpon the name not of our Lady but of the Lord. How then comes it to passe that the Papists so much striue for Inuocation of Saints There is no example nor promise nor commandement for it in the Bible No threatning to them which omit it neither doe the Saints departed know our particular necessities or our hearts The Heathen Philosophers conceiued one chiefe god and diuers inferior and Vnder-gods as mediators by whom they might come to the chiefe God as by Noble men we come to the King This is one of their best arguments which Ambrose on the Romanes excellently propounds and confutes Amb. comment in 1. cap. Epist ad Rom. A certaine man Chemnitius exem Decr. Conc. Trid. par 3. de Inuo Sanctorum hauing vsed the helpe of some Noble men in a cause to his King and being maruellously delayed hearing by occasion a Bishop preach that wee must goe to God by the mediation of Saints Alas saith he if it bee in the Court of Heauen as it is in the Courts of Princes wee shall all haue but a cold suite of it Wee doe many times request particular men and Churches on earth to pray for vs because we haue commandement example and promise for it in the Word it being a ministery appointed for the Militant Church But that from hence I should pray to Angels or Saints departed followes not For first I doe not inuocate these as the Papists doe their Saints neither doe I desire that office vnlesse either face to face or by Letter or Messenger I acquaint them with my desire but there is no such entercourse betweene vs and the Virgin Mary or other Saints Ob. But they pray not to Saints to fulfill but to impetrate their desires A. This also is vnlawful it being a part of the Office of our Mediator
Peter and Paul conuerted many and Peter and Iames principally wrote their Epistles to beleeuing Iewes dispersed and some are stil conuerted Tremellius as one of late yeares hath taken great paines in helping to translate the Bible Vse 1. In Gods cause Paul cannot forbeare but must needs earnestly tell cauillers of it to their faces do thou likewise but in the spirit and wisedome of Paul Vse 2. Paul before had shamed the Iewes put them to silence and giuen them a sore blow telling them of their stubburnnesse and disobedience and of their casting off he doth not alwayes harpe vpon that string nor trample vpon them being downe but now like a wise teacher he comforteth them He leaues not the matter so but declares that neuerthelesse there is a doore of mercie open to all of them that will beleeue as if he should say It is true God is angrie with the Iewes and hath cast them away but let none despaire for so many as repent ceassing to blaspheme Christ and shall beleeue in him shall be saued This course of Paul must be a patterne for Ministers they must preach iudgements and denounce the curse against sinners 2. Cor. 13 10. but they must not leaue men vnder the curse to despaire for God hath not appointed vs to destroy men but when we haue humbled them and reproued them we are to set open the gate of mercie vpon their repentance by preaching the glad tidings of the Gospell This is the speciall dutie of our office To preach alwayes the curse and damnation is a butcherly kind of preaching otherwise doth the butcher consider the sheepe otherwise the shepheard the butcher to kill it the shepheard to keepe and saue it Now we are shepheards The Law must be preached but principally the Gospell Omne tulit punctum qui miscuit c. He which wisely mingleth these two is the best preacher VERSE 2. For I also am an Israelite of the seed of Abraham of the tribe of Beniamin THis is the second part of Pauls answer by a speciall instance of himselfe God hath not cast away the Iewes wholly not euery indiuiduall for saith Paul I my selfe am a Iew and I am not reiected but am assured that I am the child of God through faith in Christ Therefore the reiection of the Iewes is not totall God casts away no Iewes but rebels and receiues no Gentiles but beleeuers If all are cast away then I But not I Therefore not all An Israelite that is a Iew but he vseth the terme Israelite because more ancient and more honorable the name Iew at that time being very odious Of the seed of Abraham because many became Proselites and so were numbred with the Iews which were not so borne Of the tribe of Beniamin this is added because he might haue bene of the seed of Abraham by Ismael Hereby therefore he shewes that he came of the promised and blessed seed and was of no obscure but of one of the most worthy Tribes Something is here to be supplied which must necessarily be vnderstood as But I am not cast away but elect or such like doctrine Paul is first a Iew secondly an elect thirdly and knowes it A Iew 2. Cor. 11.22 Phil. 3.5 Act. 22.2 Elect this is manifest by his conuersion Act. 9. he was receiued to mercie 1. Tim. 1.16 he knew he was electâ— else his arguments from himselfe were of no force Also his confident writing of himselfe shewes it Rom. 8.2 Gal. 2.20 Rom 8.38 2. Tim. 1.12 and 4 7,8,17 Vse 1. Paul was sure of his estate and knew it so may all for we haue the same Spirit and faith though not in the same measure The Papists say it is presumption to say we are sure not what we are but that we shall so continue but all are sure also to perseuere The excellent things which God hath prepared for them that loue him the Spirit reueales vnto vs. And we haue receiued the Spirit of God that we might know the things which are giuen vs of God 1. Cor. 2.10 1. Cor. 2.12 And perseuerance is one of those things therefore we may be sure to perseuere Ob. But Paul knew it by speciall extraordinarie reuelation Ans I denie it let them shew that He had his assurance no other way then all may haue it namely by his faith and obedience I liue saith Paul in assurance of saluation by faith Gal. 2.20 And henceforth there is laid vp for me a crowne of righteousnesse How know you that Paul I haue fought saith he a good fight of faith c. 2. Tim. 4.7.8 By which way we also know it and therefore it followeth And not for me onely but for them that loue the appearance of Christ Indeed I maruell not that the Papists teach we cannot be sure when they rely vpon Traditions as well as Scriptures and hold all are iustified morally by inherent righteousnesse and therefore because of the mutabilitie of our wils their assurance must needs be but morall which may be otherwise Their doctrine is most vncomfortable He that calleth vpon God shall be saued but he that prayeth doubting obtaineth nothing The Papists pray for saluation and doubt how then can they haue it I am 1.6.7 by which place it manifestly appeares that a doubting faith is not a sauing faith We reade often in the Psalmes Blessed are they which trust in the Lord neuer Blessed are they which doubt No maruell though many also among vs cauill at this doctrine alas they speake out of their owne feeling In regard of their naughtie liuing they haue iust cause to doubt and therefore they thinke none can be sure To liue wickedly and to haue a prophane heart contemning all goodnesse makes men sure indeed but of damnation but he which beleeues and repents is as sure euen now of saluation as if euen now hewere reigning with Christ in heauen Vse 2. When we beleeue and repent we are perfectly reconciled to God who retaineth not the least memorie of our iniquities Of this Paule is an example Quest What was Paule before his conuersion Answ Let himselfe tell you I was saith Paule a blasphemer a persecutor an oppresser imprisoning the Saints and when they were put to death I gaue sentence I punished them in all the Synagogues compelling them to blaspheme and being more madde persecuted them to strange Citties c. 1. Tim. 1.13 Act. 22.4.5 Act. 26.10.11 Such a notorious wretch was Paul and yet behold the infinite goodnesse of our God euen Paul is receiued to grace and not onely to grace to be pardoned and conuerted but presently he is aduanced to the highest dignitie in the Church of a persecuter made an Apostle God sayes not to him Well Paule I will receiue thee to favour but looke for no great preferment or priuiledge but he aduanceth him as though from his cradle he had crept on hands and knees to please him O the sweet mercie
faith and reuerence would haue beene commended A Turk is plagued for stamping a Crucifix vnder his feet not that God approues such Images but to reproue their vile minde therein shewed against Christ Iulian as Ecclesiasticall histories mention plucked downe an Image of brasse made to resemble Christ at the foot whereof was the figure of the woman with the bloodie issue kneeling in the roome of that Image of Christ did the Apostate place his owne Image which was by thunder and lightning ouerthrowne broken in peeces not that God was pleased with such Images but displeased with the wicked and spitefull heart of Iulian thereby appearing And I am left alone Not a Prophet alone but a professor alone as appeares in Gods answere who tels him there were seuen thousand left not Prophets but men Heereout arise two Doctrines the one concerning the state of the Church in regard of the enemies of it the other concerning the nature of such enemies doctrine First God suffers sometimes the enemies of his Church to preuaile against it as Cain against Abel the Moabites Ammorites Philistims c. against Israel the High Priests Scribes and pharisies against Christ the Heathen Emperours against the Christians The Arrians for the space of fourescore yeeres against the Orthodoxall professors the Pope and Papists against the Protestants as our forefathers haue felt in this Land Vse 1. Prosperitie is no certaine note of the true Church Vse 2. Though we haue enioyed an vninterrupted peace this many yeeres which the Lord continue yet God may suffer enemies to preuaile ouer vs and wee haue great reason to feare it First because iniquitie as Pride Drunkennesse c. seeme to haue got the vpper hand Secondly we haue seene and felt many Iudgements alreadie the Pestilence Inundations of waters deuouring fires in many the principall Townes of the Kingdome yet what reformation followes Because we amend not by these we haue cause to feare the killing of our Prophets and digging downe our Altars Thirdly because of our fearefull hypocrisie euer being much in shew and nothing in substance God vsually makes true Christians manifest and discouers Hypocrites by such trials These reasons shew that we are in danger and therefore should not be secure but prouide for such a time for as hee who is prouided to die is the fitter to liue so the forethinking of such things may howsoeuer much better vs in grace Religion hath cost some their goods their liberty liues why may it not vs This is our day our Summer it may haue a night and Winter following against which it is wisdome to prouide doctrine The enemies of true Religion are sauage and cruell specially against the Ministers of it as appeares in the Papists who when they faile of Arguments and Scripture to defend their cause seeke to make their parts good with fire and sword according to this Logick was that Popes resolution Iulius who flinging his keyes into Tiber said If Peters keyes cannot Pauls sword shall Vse 1. Art thou an enemie to the gospell and to the preachers of it and to them who liue godly Thou art like Iesabell whom God met withall well enough for euen the dogges did ease Iesabell though a Queene 2. King 9.35 Vse 2. As an armie without a Generall a shippe without a Pilot sheepe without a Shepheard so is a congregation without a Minister as Philip desired the Athenians to send him their Orators who perswaded the people not to render vp their Citty so the diuell most spiteth the Ministers of the word as the greatest enemies to his kingdome because they call the people to repentance I would chronicle that minister if faithfull as a miracle which euen in the dayes of peace suffered not some persecuti ' on by the malice of the diuell Esteeme thy teacher for the hazard he endures for thy sake Vse 3. If thou beest persecuted so was Eliah do as Eliah did fly to God by prayer for he prayed and was preserued Vnder the Iuniper tree Eliah sung a heauie note but hee s not a halfpenny the worse Iesabell could not hinder him from riding to Heauen in a fiery Chariot and we finde him afterwards comming downe on mount Tabor in a most glorious manner Luther continued 30 yeares preaching the gospell yet dyed peaceably in his bed though the Pope hunted him and would haue giuen a good part of his tripple crowne to haue got him God will either deliuer thee or glorifie himselfe in thy constant enduring Vse 4. The enemies of the Church hold together for the ouerthrow of religion let vs vnite our affections and forces for the maintaining it The want of holy loue and fellowship among Christians giues the diuill great aduantage We helpe not one another we reioyce not at the returning of Prodigals when the Scribe had answered discreetly Christ incouraged him and when the young man manifested a conscience in keeping the law Christ looked vpon him and loued him But if we see any begining to feare God we encourage him not but rather giue him gall and vineger to drinke Mat. 12.39 Mat. 10.21 Drunkards hang on a string Swearers shake hands Adulterours make a league Prodigalls are sworne brethren Papists hold together much more let vs which hold Christ stand to one another helping and incouraging to godlinesse Vse 5. Eliah complaines not of the whoredome drunkennes pride c. of the people though no doubt these sinnes were rife among them but of breaking Alters and killing Prophets the most greeuious inditement that can be put in against any man is that he is an enemie to religion It s a mans greatest honour to be religious and a worshipper of God as the contrary will most of all other sinnes shame and confound vs at the last day VERSE 4. But what sayth the answere of God vnto him I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal IN these words is the answere of God to Eliah his complaint wherein are two things First a preface Secondly the substance of the answere The preface is in these words But what sayth the answere of God vnto him This preface is an elegant transition set downe by way of interrogation from Eliahs complaint to Gods answere as if Paule should haue said You haue heard of Eliahs complaint now you shall heare how God answers him The word translated answere signifieth a diuine answere accuratly set downe doctrine All doubts in matters of religion are to be decided by the word of God Ioh. 5.39 Mar. 12.24 Eliah erred because he spake without his booke that is Gods word Vse In all matters controuerted remember this but what sayth the answere of God It s questioned whether images be to be worshipped Angels and Saints prayed to c. who shall resolue vs The Papists saye yea but what sayth the answere of God We are to take no mans word not the word of Eliah
regard good or bad men all are alike vnto them They after a stupid maner consider not a mans gifts but a gay coate or a gold ring they walke without obseruation 2. Some will consider their neighbour and their gifts how they are qualified and spend their liues but as the diuell considers the seruants of God to mischiefe them These are enuious persons most grieuous sinners Enuy is noted by the Fathers to be the worst of all sinnes and therefore one of them saith Greg. Mag. li. 5. cap. 34. that indeed in other sinnes the Diuell powres his poyson into men but when he workes vpon an enuious man he shakes his bowels as when we would haue dregges and all we shagge and shake the vessell vp and downe Beware of this sinne it seldome obtaineth pardon As it is the worst of sinnes so the iustest as a Viper eating out the bowels where it is bred Hieron in cap. 5. epist ad Galat. 3. Some consider the good but not those which are better then themselues only looking at their inferiours as the Pharisee pickes out the Publican for comparison This consideration breeds not a striuing vnto more godlinesse but a spirituall sloth If thou be a Magistrate or Minister or common Christian it may be there are some inferiour vnto thee in good abilities but looke thou vpon the best and striue to attaine to them If beneuolence be to be gathered for the poore follow not him that giues least but weighing thy ability proportion them who are most liberall Occupat extremum scabies It is a shame to be in the lagge striue to be formost As the light of the Sunne drawes men out to their labour and businesse so if thou hast a neighbour shinning as a starre in grace let his light draw thee to please God VERSE 12. Now if the fall of them be the Riches of the world and the diminishing of them Or decay or losse the riches of the Gentiles How much more their fulnesse IN this verse is the second Argument to proue the calling of the Iewes taken from the effect of such their calling namely the profite and benefite comming thereby to the world If the fall The word signifies Fault as well as Fall and so reade the Vulgar and the Ancient expounding Fall infidelity and then the meaning is If their infidelitie much more their faith there is no difference in the sense if you say Fault but Fall or Ruine is better so is it the same with Diminishing their fall that is from their excellent estate their Casheering as you may say The Riches Not Temporall but Spirituall as the Gospell Faith Repentance c. Of the World By World is meant all Nations beside the Iewes for when the Iewish Church stood there could no stone be hewed for a Spirituall Temple but in Iury nor any pearle found but at Ierusalem but now God casts his bounty ouer all the world which was before in comparison of Iewry a waste wildernesse The Diminishing Not the paucity of beleeuers meaning the Apostles as though when they shall be called they should be all Preachers with Enoch and Elias for the conuersion of the world for that shall not need in as much as the Iews shal not be called till the fulnesse of the Gentiles be come in but their inferiority their abasing they being thrust as we may say into the lowest forme their lessening in account with God Of the Gentiles the same with World as before Their fulnesse That is abundance multitude in comparison of their present fewnesse receiâ—ing the Gospel as when much of a thing is in a vessell we say it is full The Argument is thus framed and conceiued as Caluine obserueth Whatsoeuer is profitable for the world or Church God will doe but the conuersion of the Iewes Nation will be exceeding profitable The Proposition is grounded vpon the exceeding goodnesse of God the Minor is proued in the text from the lesse to the greater thus If their casting out be profitable much more their calling home for if that which is euill and workes by accident doe good then that which is good will much more working naturally and by it selfe But the first is true as experience hath proued therefore the second doctrine The generall calling of the Iewes shall be the inriching of the world Which so much the more appeares by Pauls manner of setting it downe How much more as if he admired it and were not able to expresse or conceiue Some learned men apply hither Esay 24.21 Ezech. 38.8 and Reuel 21. I confesse I can bring no plaine place to back this But Pauls owne authority is sufficient because wee know hee wrote by the Spirit Vse 1. God makes all mutations and changes of States and Kingdomes to serue to the good of the Elect If the Iewes stand it is good so is it if they fall and shall bee in their rising againe The prosperity of Egypt shall serue the good of Abraham the Destruction of Egypt the good of his children All his wayes are good to such as keepe his Testimonies Psal 25.10 Vse 2. The Conuersion of the Iewes shall bee the riches of the world The more receiue of the treasures of Gods grace the greater is euery ones part so is it not in the treasure of Princes If the King bestow a thousand pound vpon one man it is a great gift if vpon two it is the lesse to each by halfe if vpon a thousand it is but a small matter to euery one But in Gods treasures multitude of partakers diminish not but increase anothers part The more drinke of the waters of life the more floweth the fountaine the more the merrier Where two or three are gathered together there is Christ but where more there he is the more gratiously If thou beest alone thou shalt not want grace but thou shalt haue more if the number increase The prayer of one auaileth much how much more the prayers of many righteous Vis vnita fortior Force vnited is the stronger Many streames make a great riuer many drops a great floud many sparkes a great flame How might wee preuaile with God if our whole people would ioyne with one minde and affection in the seruice of God If our Brownists would leaue their corners where some few silly ones of them meete and ioyne with vs wee might both be bettered Grieue not to see the number of professors and hearers of the Word increase it is no mans losse but euery mans aduantage Helpe and further the conuersion of others so shall we haue the more to giue counsell and good example to pray for one another and to prouoke vnto godlinesse Company oft times drawes vs on to doe that cheerefully which alone wee haue no courage to meddle with all When we haue no stomacke company oft-times sets vs on feeding euen a iade which is dull alone goes cheerefully in company Vse 3. The Gospell Faith Repentance
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast
wicked for God is able to turne the heart of a Iew He that conuerted thee can conuert thy neighbour also But say not when thou art reprooued for thy lewdnesse Why I may bee saued as well as you True thou mayest but yet I can say this vnto thee be it spoken with reuerence that if thou continuest in thy wickednesse and repentest not God cannot saue thee because he cānot deny his word wherin he hath reuealed that he will saue none but such as beleeue and repent Vse the meanes therefore that thou mayest haue experience of the power of God in thy saluation Vse 4. God is able to saue so is he able to destroy Let his power make thee wary how thou liuest Art thou stronger then he that thou shouldest dare by thy abominable sinnes daily to prouoke him Can any man carry it away from God Our God is to be feared more then all gods VERSE 24. For if thou wert cut out of the Oliue tree which is wilde by nature and wert graffed contrary to nature into a good Oliue tree how much more shal these which be the Naturall branches bee graffed into their tree IN this verse Paul shewes that the calling of the Iewes is probable The Argument is a fortiore from the comparison of the lesse likely to the more likely This is not to bee referred to the last clause of the former verse but to the first that the Iewes shall be graft in if they continue not in vnbeleefe This is probable why because he hath graffed in the Gētiles which is lesse likely to be done therefore it is probable that he wil reingraffe the Iewes which is more likely He proues that it is more likely for the Iewes then it was for vs from the naturall condition of both We are branches of the wilde Oliue they of the right Oliue it is contrary to nature to graffe a wilde Oliue branch into a right Oliue but naturall to graffe into it a naturall branch A man cuts off the boughes of a tree in his Orchard purposing to graffe it he goes not to the field to gather Imps of a crabbe but rather if he haue no choise hee will take an Impe of the owne which is more likely to beare good fruit There is a neerer disposition sympathy proportion affinity of the naturall branch to the stocke then of a wilde one The Iew is naturall in regard of vs and we against nature Contrary to nature Quest Doth God any thing contrary to nature Ans No Gods creation is the nature of things whatsoeuer he doth in the creature is naturall though contrary to the present nature of the thing yet according to the nature of God For that is naturall which is done by an Agent to whom the patient is naturally subiect as all creatures are to God Aquin. Quest Is not a Iew a childe of wrath by nature as well as a Gentile Ans Yes but Paul heere speakes of Gentiles as comming from Adam Iewes as commong from Abraham Consider a Iew as comming from Adam and he is al one with the Gentile but as comming from Abraham and then he hath the start of vs by reason of the Couenant made with Abraham and his seed they being chosen to be Gods people and the rest of the world neglected The speciall grace of the Couenant and the common condition of nature are to bee distinguished That the Gentile then is saued is by the King of Kings prerogatiue as we may say The Doctrine is double First on the part of the Iew. Secondly on the part of the Gentile doctrine 1. On the part of the Iew. It is probable the Iewes shall bee called 2. Sam. 7.24 Vse 1. Absolutely to deny the calling of the Iewes is rashnesse when Paul saith it is probable A tree is not dead because it buds not in winter This is the Iewes Winter there is yet hope of a Summer wherein they may yeeld fruit The Iew is oft compared to a Figge-tree wherein may be a mystery It is the nature of a Figge-tree to bud first but it is the last whose fruit is ripe The Iewes budded before vs the time of their ripe fruit is at hand Vse 2. Speake honorably of a Iew for whatsoeuer he is in regard of his vnbeleefe yet Paul calls it a naturall branch Vse 3. The Church is called the Iewes owne Oliue There is but one Church and that is the Iewes into whom we are graffed and when they shall be called they shall not bee graffed into vs but into their owne stocke doctrine 2 On the part of the Gentile The Gentile hath not so great though as sure a prerogatiue and right to the promise as the Iew Act. 3.25 Rom. 1.16 Saluation is to the Iew first and also to the Grecian so Rom 2.10 Vse 1. Our naturall condition being Gentiles is most miserable we should haue beene euen as Turkes Infidels worshipping Mahomet yea the Diuell and as sauage as they if God had not giuen vs his speciall grace It is contrary to our nature to bee in the right Oliue to bee worshippers of God to please him we had rather in our corrupt nature please and serue the Diuell in an hundred things then God in one Wee delight in good as a fish to be out of the water to be at a Sermon at prayer among good company is tedious to vs we hang down our heads we are out of our element but among euill company wee can bee Iouiall and passe the time in as much merriment and glee as may be If any thinke I speake too hardly of our nature let him descend into his own heart and note the vile motions the pride couetousnesse hypocrisie and though regenerate hee will be ashamed and cry out with Paul O wretch that I am who shall deliuer me from this abominable corruption If the remainder of corruption in the Regenerate who daily mortifie it and in whom it is abated be so strong O how filthy is the heart of him that is wholly in his naturall corrupt estate Be waile thy corruption and pray with Dauid Lord create in mee a new heart Vse 2. The error of the Papists in aduancing so much the power of free will is hereby confuted for goodnesse is contrarie to our nature and therefore the selfe cooperation of nature with grace which they dreame of is a fable Also Arminius who held that we are borne in the state of grace and that originall corruption in Infants hath not the nature of sinne but of a punishment as though God punisheth them that haue no sinne and that we are able to beleeue as much and when we will is hereby ouerthrowne Goodnesse and to be conuerted to God is contrary to our nature and desire as Paul heere teacheth and therefore Arminius in this is a false teacher Vse 3. By Creation goodnesse was as naturall to vs as now euill is naturall and goodnesse supernaturall Wee delight to
possesse the Ancient Inheritance of our Progenitors if there bee any dramme of spirituall wisedome and courage in vs let vs striue to recouer that stocke of grace which our first Parents spent by the subtiltie of the Diuell Vse 4. Our Conuersion is contrary to our present nature God will inuert the nature and course of things for the saluation of his Elect. This also sheweth that wee are conuerted by the omnipotent power of GOD which Arminius stiffely deny Vse 5. The state of Nature and Grace is easily discerned He that despiseth the Gospel and liueth wickedly is a naturall wretch but to beleeue and repent is a state of grace Vse 6. Contrarie to Nature keepe diligent watch ouer thine heart which is not as yet wholly and perfectly changed Bee daily renuing thy repentance or else Nature will soone runne after her olde course and byas Naturall inclinations are forcible Bend the bough of a tree downeward when thou lettest it goe it will striue vpward by and by Matth. 23.37 water-fowles hatched vnder a land fowle will quickly to the water by nature So though by the warmth of the spirit we be hatched vnder the Word and become Gods chickens as Christ compareth vs yet wee will be drawing to corruption if wee dayly mortifie it not By nature boates go downe the streame but by the force of wind and oares they be got vp the streame and if such meanes cease they go faster downeward then they were forced vpward so to proceed in grace is against the streame of nature If Gods Spirit like a good winde blow not a prosperous galâ—… vpon vs and we labour in the meanes of grace we are easily carried downe the streame of our corruption into the pit of perdition as the fishes of Iordan into the dead sea VERSE 25. For I would not brethren that ye should be ignorant of this mystery left you should be wise in your owne conceits that blindnesse or hardnesse in part is hapned to Israel vntill the fulnesse of the Gentiles be come in 26. And so all Israel shall be saued IN these words the Apostle proues the certaintie of the calling of the Iewes and he takes his argumeÌ„t from a revelation of this secret vnto him by the Spirit of God to be made knowne to the Gentiles so that this Scripture is a prophesie and is of the nature of a demonstration Here and so to the 33. verse are three things first the preface secondly the prophesie thirdly the proofe The preface is in these words I would not brethren that you should be ignorant of this mysterie lest you should be wise in your owne conceits Where are two things first the nature of this prophesie secondly an admonition concerning it The nature of it is set downe in this word mysterie Mysteries are of two sorts first when some spirituall thing is shadowed vnder visible signes so the Sacraments are called mysteries improperly secondly when some sacred thing is reuealed by speciall illumination or by the euent which could neuer be vnderstood by studie but by the Spirit of God so the doctrine of the Trinitie of persons in the vnitie of the Godhead the personall vnion of the two natures in Christ the mysticall vnion of Christ and his Church the resurrection of the dead the calling of the Gentiles the recalling of the Iewes of which we speake This is a great secret and in Pauls time more secret to the Gentile then to the Iew for these had a glimmering of a deliuerance to come but how what and when they knew not In the admonition are three things first the persons admonished which are the Gentiles whom Paul a Iew calleth brethren The profession of the Gospell makes all professors brethren Therefore we should all liue in vnitie Secondly the admonition which is that the Gentiles should not be ignorant of this secret How well doe they follow Paul who contradict this as false Againe this mysterie is necessary to be knowne much more other mysteries Thirdly the vse of the knowledge of this secret that the Gentiles should not be arrogant in themselues that their pride in which they contemned the Iewes might be curbed Paul touched them for this before v. 18.20 here also he meets with them for it so profitable is it for vs often to be admonished of that vice to which we are most inclined The second generall thing is the prophesie it selfe in these words Blindnesse is partly come to Israel vntill the fulnesse of the Gentiles be come in and so all Israel shall be saued Here are two things first a description of the present estate of the Iewes Blindnesse in part is happened to Israel Secondly a reuealing of some secret things concerning this estate which are two first how long this blindnesse is to endure namely till the fulnesse of the Gentiles be come in This is one secret Secondly what shal become of them when this fulnesse is come in then all Israel shall be saued ver 26. In the description of their present estate are foure things first the persons Israel secondly the thing blindnesse thirdly the manner is hapned fourthly the degree in part 1. The persons Israel this terme is three wayes taken first for a name of Iacob the Patriarke not so here secondly figuratiuely for all the elect nor so here because of the opposition betweene Israel and Gentile thirdly for the people of the Iewes which are the carnall seed of Abraham Isaac and Iacob so it is here to be taken which is confirmed from the thing it selfe which speaketh as much namely the present blindnesse of that people 2. The thing blindnesse of mind which is the cause of their reiection the cause put for the effect 3. The maner is hapned not at aduenture but is cast vpon them by the iust iudgement of God a iudiciall hardnesse beside thir naturall 4. The degree in part this word either notes the time or is added to the thing or to the persons Ambrose referres it to the time which and may be very well is receiued of many Caluin referres it to the thing as if Paul should say mitigating the matter They are become blind after a sort or in some part But this I take it cannot be first because Paul hath before aggrauated their hardnesse and here to vnsay it agrees not with the Spirit by which Paul wrote secondly all experience shews that the Iewes are not after a sort in a small measure but in a wonderfull high degree hardned still railing at and blâ—spheming Christ and his Gospell neither is their punishment light which for such blindnesse is inflicted The best in my opinion is to attribute it to the persons In part that is not all not to euery indiuiduall amongst them but to some and so it agrees with the sence of the first part of the Chapter that the reiectioÌ„ of the Iews is not totall also with that 17. verse Some of the branches are broken off and with
not to the height of this obstinacie at the first but it is some time a working by certaine meanes The meanes cooperating with the Diuell in our hardning are two First Custome in sinning euen as a path is hardned by the continuall trampling of the passengers so by custome in euil is the conscience by little and little crushed and made insensible At the first there is shame and trembling but being habited in euill men scorne reproofes as the Leuiathan laugheth at the shaking of the speare Stories record of one who through custome made poyson so familiar to him that hee dranke it without danger Mithridates so wicked men by custome make blasphemies whoredomes drunkennesse and all prophanenesse so familiar that their stomackes are neuer offended with them The second meanes is neglect of the meanes of grace offered This shut vp the Iewes in obstinacy and ordinarily for this is this iudgment of God inflicted vpon men 3. The effects of this hardnesse are two 1 Tim. 4.1.2.3 1. A departing from the faith broaching the doctrines of diuels denying manifest truth and holding and seeming any thing to obtaine our owne ends Eph. 4.18 As when men will be Papists Protestants neuters any thing nothing as they see it best serue their politick plots 2. Committing vncleannesse and other abominable sins with greedinesse delighting in nothing but in besotting voluptuousnesse 4. This hardnesse is two wayes discerned 1. When no Iudgment 2. When no mercy can moue to remorse When the word which is a hammer a sword and water can neither by the thundring of iudgment bruise or make any dint into our hearts nor by the pleasing sound of mercy mollify vs and make vs relent there is hardnesse vnspeakeable The diuill trembles at iudgment the hard heart trembleth not He that can read the bitter passion of our blessed Sauiour for vs wretches and can consider how by his pretious bleeding heart hee intreateth vs to be reconciled offring vs mercy and relents not must needs haue a heart as hard as the nether milstone VERSE 26. As it is written Esay 59 20. then shall come out of Syon the deliuerer and shall turne away vngodlines from Iacob 27 For this is my couenant vnto them when I shall take away their sinnes PAul had this doctrine of the calling of the Iewes by reuelation which is sufficient for our fayth but yet he farther prooues it both by scripture in these words and by vndeniable reasons in the other verses to 33. As it is written Obs Who so obtrudes any opinion to the Church without warrant from the Scripture is a deceiuer This scripture is taken out of Esay who prophesies of deliuerance to the Iewes which Paul interprets of this deliuerance we speake of In this testimonie are fiue things 1. The person deliuering 2. The person deliuered 3. The deliuerance 4. The confirmation 5. The meanes 1. The deliuerer shall come out of Syon The person deliuering is Christ described here by his office and by his originall His office the deliuerer the word which Paul vseth signifies deliuering by strong hand to rescue by force as Dauid deliuered the Lamb out of the Lyons paw This word is vsed in the Lords prayer but deliuer vs from euill And in other places Esayes word signifies a kinsman Ruth 4. and hath respect to the law mentioned Leuit. 25.25 Of which is an example about the marriage of Booz and Ruth So Christ is our Ioel or next kinsman to whom belongs the right of our redemption and therefore Iob calls Christ by that name Iob. 19.25 I know my redeemer liueth In Christ there is lawfull redemption He hath right as Esayes word and power as Pauls word imports and both these are needfull for the prisoner that wrongfully escapes is in more danger The diuell is the strong man Christ the stronger wee the spoyles recouered and redeemed His originall shall come out of Syon De Veniet humâ—…natus Aqu. Syon the church of the Iewes the meaning shall come in the flesh of the Iewes the Septuagint for Syons sake Esay to Syon But Paul out of Syon writing by the same spirit to shew the greater probability of the Iewes deliuerance for if we haue comfort because he tooke the nature of man the Iewes must haue more because hee tooke the seed of Abraham 2. The person deliuered Iacob that is Iacobs posterity The Iewes 3. The deliuerance shall come and turne away iniquities so is their conuersion described for when God forgiues sinne he giues the grace of true conuersion 4. 5. The confirmation is ver 27. That this is Gods couenant which is then fullfilled when God calls them of which Esay speakes Or this latter part is taken out of Ieremy and then it is the substance of the couenant Howsoeuer the argument strongly conuinceth the calling of the Iewes thus Those who shall be pardoned their sins shall be effectually called But the Iewes shall be pardoned therefore The minor is proued because that God hath couenanted to pardon them This is my Couenant vnto them This couenant concerning the pardon of their sinnes and deliuerance by Christ is not yet fulfilled therefore for the truth of God certainly to be expected Ob. Christ shall come sayth the Prophet and he came in his incarnation Answ Christs comming is to be according to his couenant which implieth a comming in regard of his merrit and effecacy In regard of his merrit he came when he tooke flesh of the Virgin Mary but in regard of his effecacy effecting that by his spirit in their hearts which he hath effected by his merit on the crosse hee is not yet come For then are we sayd to reape the benefit of the couenant when we feele the effecacy of it sealing to our consciences the pardon of sinne and turning our hearts to serue God according to his gospell Both these are comprehended by Peter when he sayd Act. 3.25 that the Iewes are the children of the couenant for whose blessing and turning away from their sinnes God sent and raised vp Iesus Christ which is not yet performed but must be for the couenant Ob. Some of the Iewes are conuerted An. But the couenant wins to the people nation house of Iacob if two or three english men get much wealth wee say not the whole nation is inriched this implies the multitude body of that nation doctrine Not only some now and then but the people of the Iewes shall be called Christ shall reigne in the house of Iacob for euer Luk. 1.33 which yet he doth not for they yet acknowledge him not but defie him But this must come to passe because the scripture cannot be loosed Vse 1. Wil Christ yet come and forgiue the Iews What the Iews who fill vp the measure of their fathers iniquitie by blaspheming him dayly Will he come a Sauiour to these O infinite proportion of mercie who shall now despaire Whatsoeuer thy sins are if thou canst repent