wants but few the want of faith Vse 5. The Lawe is a heauenly thing and many wonders are contained in it of which wee shall comfortably vnderstand if we studie it aright Study it not as the Iewes or Papists doe to be iustified by it but to bring thee to Christ and then to walk in all obedience with thankfulnesse If thou doest thus thou hittest the nayle on the head If the Lawe driue vs not to Christ as the storme the birds to the Row and the ship to the hauen all other intents and studies are of no value Euery precept must teach vs our weaknesse euery promise must set our teeth on edge and euery curse as the lash of a whip make vs cry peccaui and bring vs down vpon our knees with Iesu thou sonne of Dauid haue mercy as the blind man cried in the Gospell And when thou art come to Christ thou must not cast away the Lawe but vse it still to make thee more to cling vnto Christ and as a rule of righteous liuing Christ is the end of the Lawe not the killing but fulfilling end Finis non interficiens sed persiciens Aug. not to end but to vrge thy obedience When the Marchant is come aboord his ship by boat he drownes not his boat but hoyses it vp into his ship he may haue vse of it another time or as a Noble-man neglects not his Schoolemaster when he is come to his lands but preferres him So certainly if the Lawe though sharpe hath brought thee to Christ thou canst not but loue it for this office if thou doest not thou hast not Christ Yea it will be the delight of a man to be then doing when Christ is with him as Peter then willingly and with successe cast out his net Without Christ the Lawe is an vncomfortable study but with him nothing more delightfull VERSE 5. For Moses describeth the righteousnesse which is of the Lawe that * Leuit. 18.5 Ezech. 20.11 Gal. 3.12 the man which doth those things shall liue by them 6. But the righteousnesse which is of faith speaketh on this wise * Deut. 30.12 Say not in thy heart Who shall ascend into Heauen That is to bring Christ downe from aboue 7. Or Who shall descend into the Deepe that is to bring vp Christ againe from the dead 8. But what sayth it * Deut. 30.14 The Word is nigh thee euen in thy mouth and in thy heart that is the Word of faith which we preach HEre Paul brings an Argument to euince that faith abolisheth not but stablisheth true righteousnesse thus The righteousnesse of faith is that which Moses teacheth vnto Iustification Therefore Iustification by faith abolisheth not righteousnes but establisheth it Paul compares in these verses the righteousnesse of the Lawe and of faith together shewing that the righteousnesse of the Lawe to be performed by vs is vncertaine and impossible and that the righteousnesse of faith is certaine and possible and both these by the testimony of Moses The Iewes thought that faith had been contrary to Moses but Paul shewes that Moses taught faith as Christ himselfe witnesseth Ioh. 5.46 The impossibility of the righteousnesse of the Law vnto Iustification Paul shewes in the 5. verse out of Leuiticus The man that doth these things shall liue thereby that is shall be iust for life flowes from Iustice The Gospell teacheth not a diuers righteousnesse from that of the Law but a diuers way vnto it namely Faith in Christ who fulfilled the Law The Argument from hence against Iustification by the Law is drawne from the Cause To performe the Law is impossible But righteousnesse of the Law is to performe it Therefore This impossibility of our performing the Law is not from the Law but from our selues who are corrupt That the righteousnesse of Faith is certaine and possible Paul shewes verse 6 7 8. that it is certaine verse 6 7. that it is possible verse 8. The Righteousnesse of Faith that is which the Gospell offereth and Faith receiues is certaine This Paul declares by a Negation of contrary doubtfulnesse elegantly compounded by a figure out of Deuteronomie The doubting which presseth sinners is two-fold 1. how they may enter into Heauen and 2. how they may auoid Hel. These two Moses shewes to be taken away by Faith The first because we beleeue the Ascension of Christ for vs. The second because we beleeue his Resurrection whereby hee demonstrated his victory ouer Hell and Death as if Moses had said He that seekes Iustification by the Law must needs be in continuall feare of Hell and despaire of Heauen but he that beleeueth that Christ is risen and ascended is freed from both Christ rose for vs and ascended for vs and before which must be implied liued and dyed for vs he which beleeueth not and seeketh for Iustification from himselfe in effect denies the Resurrection and Ascension of Christ That the righteousnesse of Faith is possible Paul shewes by the facility of it out of Moses vers 8. Faith is easie because it is giuen otherwise the hardest thing in the world for a sinner to beleeue the Gospell In the 8. verse we haue two things 1. Moses Testimonie The Word is nigh thee c. 2. Pauls exposition That is the Word of Faith which we preach The Word is nigh thee The Word of Promise so was the Word of the Law but nigh thee in thy mouth and heart not in Tables of Stone as the Law As if hee should haue said by a Prouerbiall manner of speaking This is righteousnesse before God to beleeue with the heart and with the mouth to confesse the Resurrection and Ascension of our Sauiour Christ for vs. The Generall summe That Righteousnesse is the safest and sufficientest to saluation which maketh vs assured before GOD and succoureth vs in tentation but so doth not the righteousnesse of the Law but that of the Gospell Therefore In this passage many things might be spoken of as of the Law our insufficiencie and impossibilitie to performe it Of the Ascension and Resurrection of Christ But I will onely consider of doctrine The Doctrine Faith not the Law makes vs certaine of our saluation before God Luke 8.12 Rom. 9.33 Ephes 2.8 1. Pet. 1.9 Vse 1. The Law is too weake to iustifie vs but strong enough to condemne vs which thou shalt finde which repentest not of thy sinnes Seeke not that which the Law cannot doe but feare that which the Law can doe Vse 2. Faith takes away but the Law breeds doubting both because we doe but little of that which the Law commands and in that little there is much defect deseruing the curse As then the doctrine of the Iewes so of the Papists who teach men to bee iustified by inherent righteousnesse must needs leaue men in suspence and doubt which doubts Faith ouercomes If our bodies were as hard as an Adamant wee should not feele the sting of Serpents so if the soule
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
the Elect doe attaine because it is possible for all whom GOD purposes to saue to confesse and beleeue Neither is saluation without iustice nor righteousnes without saluation So farre iust so farre saued For with the heart c. Faith brings righteousnes Confession is an infallible signe of faith Righteousnes Confession Saluation are the effects of faith but faith and all are the gifts of God In the 9. verse Confession is set before in this verse Faith In Nature and in the order of Composition faith of the heart goes before confession of the mouth 2. Cor. 4.13 I belieued therefore I spake But in order of Resolution Confession of the mouth precedes for we know not the faith of the Brethren before they make confession doctrine Faith and Confession are necessary to saluation Faith by the necessity of the meanes and of the precept Confession by the necessity of the precept Of the necessity of faith Math. 16.16 Iohn 3.18 Eph. 2.8 Of Confession Math. 10.32,33 1. Iohn 4.15 Therefore is Christ called the Apostle of our Confession Heb. 3.1 Vse 1. If Thou Ministers haue here a patterne of Application in teaching Vse 2. If Thou The Papists say that none can be certaine of Saluation by the certainty of a speciall faith vvhich is cleane contrary to this of Paul and wholly takes away his Argument which he brings from the assurance of faith One of their chiefe reasons is Because it is no where written Peter Iohn c. shall be saued and that which is not written is not to be beleeued To this I answere First It is not necessary that euery particular Beleeuers name should be written It is enough if the promises be vniuersally deliuered because vniuersalls include all particulars All Belieuers shall be saued therefore I also belieuing shall be saued Secondly here is a particular promise If thou speaking to euery one as by name as is the tenour of the Law and euery one takes himselfe to be meant Thirdly whereas they say that our faith is not written in the Bible I answere that faith is taken two waies for that which I doe beleeue or for that with which I doe beleeue for the obiect or for the vertue of faith The first is necessary to be written The second is not nor can be written for the grace of faith is not belieued but felt By the power of my Conscience I know that I belieue as I know vvhat I thinke Vse 3. This Scripture speakes to thee face to face to comfort thee if thou belieuest to terrifie thee if thou belieuest not for as it is true that if thou belieuest and confessest thou shalt be saued so if thou doest not thou shalt be damned Vse 4. As Faith so Confession is necessary There are many who vnderstand not the doctrine of Christ which they should confesse let such learne to make confession if they would be saued Euery one is bound to belieue the Principles and Articles of faith explicitè that is plainely vnderstanding what he belieues as saith the Schoole Vse 5. Testifie thy faith by thy Confession which is either Verbal or Real Verbal is of the mouth when wee ingenuously professe him in whom wee belieue and are not ashamed As Christ liues in thy heart so let him dwell in thy mouth Who will endure such a seruant who is ashamed to acknowledge his Master Real Confession is either of Action or Passion Of Action in our whole conuersation that our manners may speake and confesse Christ that wee be not in the number of them who professe they know God but deny him in their liues Of Passion that we be ready to seale that without bloud which we professe in word and action from whence such are called Martyrs in excellence that is excellent vvitnesses For the most excellent is that which is confirmed without death as Paul speakes to Timothy of our Sauiour 1. Tim. 6.16 Here are diuers to be reprehended 1. Our Ignorants as in the 4. Vse 2. Nicodemites who account it sufficient to belieue with their heart taking liberty to confesse vvhat they list 3. Hypocrites who cōfesse faire but belieue nothing But it is no Confession if it be not of Faith for to confesse is to vtter that which is in the heart It thou hast one thing in thy heart and vtterest another with thy mouth thou speakest but cōfessest not k Si aliud in corde habes et aliud dicis loqueris nō confiter is Ansel 4. Our profane persons who deny Christ with their works which is the worst deniall for stronger is the testimony of the life then of the lippes and workes haue their eloquence in the life then of the lippes and workes haue their eloquence in the silence of the tongue Our Sauiours works did more testifie of him then the witnesse of Iohn l Iohn 5.36 It s a great madnes not to belieue the Gospel to be true but a greater whē thou belieuest it to be true so to liue as though thou didst belieue it to be false m Magna est insania non credere Euangelio c. sed longe major insania si de Euangelij veritate non dubitas viuere tamen quasi de cius falsitate non dubitares Picus Miran We would readily say that he which denies Christ is a wretch take heed thou findest not the wretch in thine own bosome if thou liuest profanely thou art he Thou must both belieue and confesse in word in action by passion As that creature is not a man which though it hath some similitude of a man yet hath not a reasonable soule so that man is not a true Christian which hath not both the faith and confession of Christ VERSE 11. For the Scripture saith Esay 28.16 Whosoeuer belieueth on him shall not be ashamed THe sauing effect of Faith and Confession spoken of in the two last precedent verses is here proued by Scripture Either Esay 28.16 or as one Psal 25.3 Beza It is not materiall whether of the two you take I thinke the first fittest because of the Messiah there here spoken of and if in particular he aimed at neither of the two yet it is enough that this is the generall doctrine of the Scripture The Argument is thus Whatsoeuer the Scripture faith must needs be so for the Scripture cannot be loosed 1. Ioh. 10.35 But the Scripture testifieth that Beleeuers shall be saued Therefore Q. This proues the point of Beleeurs but how of Confessors A. If it proue it of Faith it proues it also of Confession For as the Sunne is not without light so Faith is not without Confession Beside it is proued also of Confession ver 13. The Argument is taken from the proper effect of Faith Saluation which Peter calls the end of Faith 1. Pet. 1.9 In this verse are 4. things 1. The generality Whosoeuer Esay saith He that beleeueth but it s all one for an
art not deliuered If a man sicke in his bed burning of an Ague fetching his breath with difficulty looking gastly c. should say he were well thou wouldest not beleeue him So when thou seest a man swell with Pride burne with Lust c. If he say he is in Christ and hopes to bee saued beleeue him not All the world cannot saue him VERSE 3. For what the Law could not doe in that it was weake through the flesh GOD sending his owne Son in the likenes of sinfull flesh and for sin Or by a sacrifice for sin condemned sinne in the Flesh 4. That the righteousnesse of the Law might bee fulfilled in vs who walke not after the Flesh but after the Spirit IN these Verses is a declaration of the deliuerance spoken of in the second Verse In which are two things 1. The necessity of it 2. The meanes whereby it is wrought The Necessitie in these words For what the Law could not doe in that it was weake through the flesh There is much diuersity in the reading of these words That of Camerarius is very plaine but the best and plainest is that of his Maiesties translation which I follow In these words of the Necessity are two things 1. Something vttered of the Law viz. that it could not deliuer vs. 2. The reason Because it is weake through the Flesh This is brought in by a Prolepsis Thus. What needs deliuerance by Christ seeing wee haue the Law which promiseth life to the obseruers If the Law be able to deliuer what need Christ If not able what auailes the Law To this Paul answeres by a Concession That indeed the Law is not able and therefore GOD sent his Sonne to do that which was impossible to the Law This then is affirmed by Paul that the Law cannot iustifie and deliuer Acts 13.38,39 Heb. 7.18 Q. What vse then of the Law A. Very great It teacheth vs Gods will concerning Obedience it shews what is right and wrong It is a Schoole-master to bring vs to Christ and the Gospel So that though the Law cannot saue vs yet neither can the Gospel without the Law which Ambrose elegantly sets forth by a similitude of the vpper and nether Milstone The Law saith he Ambrosius Ser. 29. per. totum is as the nether-Milstone which is slow and stirreth not the Gospell quick as the vpper-Milstone without which the nether-Milstone may seeme vnprofitable Yet cannot the vpper grind without the nether but both together make good Meale So Iustification as fine Flower is between the Law and the Gospell prepared for vs. Seeke not Iustification by the Law This were to seeke Life in Death Heauen in Hell Saluation in Condemnation There are two things necessary to saluation Iustification and Sanctification The Law can giue neither of these Pardon sinne it cannot Deut. 27.26 for it is the Office of the Law to curse transgressors Renew vnto holinesse it cannot though it can command vs to be holy The Law is holy in it selfe But to bee holy and to make holy are two things That the Law is in This the Law is impotent Vaine therefore is the hope of many who thinke to be saued only by their good seruing God and their iust dealing and that their good deeds shall preuaile against their badde For first our best deeds haue so much defect that though in some consideration they might bee worthy yet in other they stand in need of pardon Secondly all our good deeds though wee had as many as Abraham are of finite perfection and therefore cannot satisfie for the least sinne whereby an Infinite Maiestie is offended Thirdly if wee could doe good perfectly yet such doing is duty and duty dischargeth no debt In that it was weake through the flesh The Law cannot deliuer The reason because it is too weake How comes it to bee weake It is weakened through the flesh That is corrupted sinfull rebellious nature The Law is not weakened either in Precept or in Doctrine but onely in Iustifying of Man and this not in it selfe but by accident because wee are naught and not conformable vnto it If wee could perfectly keepe the Law it were as able to iustifie vs as euer There is no fault then in the Law but in vs. A blind man cannot see though the Sunne shine most cleere The fault is not in the Sunne but in his blind eyes So that wee are not benefited by the Law is our fault not the Lawes A cunning Caruer can cut the similitude of any Creature but not on a Rotten sticke yet no imputation to the Caruer So the Law hath skill to Iustifie but cannot doe this feat in our Rotten Nature doctrine The Law cannot iustifie vs because we cannot perfectly keepe it 2. Chron. 6.56 Iam. 3.2 Question How can we be guilty of the breach of that Law which is vnpossible for vs to keepe Ans 1. It is vnpossible here but in heauen it will be possible 2. It is possible to the Elect in regard of Christ in whom they haue fulfilled it 3. It is possible in regard of perfect obedience begunne in this life most certaine to be perfected after this life Yet it is impossible for Iustified men in This life perfectly to keepe the Law in themselues though the Councell of Trent haue determined it possible Concil Triden Sess 6. Can. 8. and wee also are bound to this impossible Law and that Iustly The Reason is Because to Adam in whom we were it was at first possible and by his transgression in whom wee sinned it became impossible So that God may iustly require it now of vs as a man may iustly require a debt of him who through his Ryot and Luxury hath made himselfe vnable to pay it A King loseth not his authoritie to command because some refuse to obey him nor God his right to command though wee by our naughtinesse haue made our selues vnable to performe his commands That seeming Contradiction attributed to Hierome is true on both parts Cursed is hee which saith God hath commanded impossibilities and Cursed is he which saith the Law is possible Vse 1. Thou failest in thy obedience yet if thou beleeuest and thy heart be vpright be of good Comfort Nor Abraham nor Dauid nor any of the Saints did perfectly keepe the Law or were saued by their Workes but by their Faith Doest thou beleeue and endeuour with an honest heart to obey though in much weaknesse Thou shalt be saued as well as Abraham For he hath the perfection of the Law which beleeues in Christ But thou wilt say that thou art vnworthy 'T is true So certainly was Abraham Let thy faylings humble thee and seeke for increase of Faith Vse 2. The Law is weake to saue so much as one but it is strong enough to damne thousands Remember that If thou beest a Blasphemer a Drunkard c. thou shalt finde it a Gyant If thou hast but one sinne vnrepented for it will
and in asmuch as few obtaine it we should the more labour to be of that number Honours and Iewels are highly esteemed because giuen to a few The Grace of Saluation as it is much more precious so should it much the more draw our affections Vse 3. The sottish and blasphemous opinion of many among vs is hence reproued If I be predestinated say they to bee saued then I may liue as I list 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for howsoeuer I liue I must be saued If I be predestinated to be damned all my care cannot alter the counsell of God and therfore the best way is to take our pleasure while we may But whence hast thou this Collection Not from God and his Word but from the Diuell and thine owne Ignorance For put the case thou wert on the top of an high Tower God hath predestinated that thou shalt come safely downe or breake thy necke in comming downe Wilt thou now leape downe vpon this reason neglecting the ordinary way I trow thou wilt not trust thy body vpon these termes then art thou mad so to trust thy soule God hath predestinated that thou shalt liue to the end of this present day or that thou shalt dye before night Wilt thou vpon this drinke poyson c. saying Why If GOD haue predestinated that I shall liue I shall liue though I eate poyson If I doe dye then I shall dye though I be neuer so carefull If thou beest in thy right minde thou wilt not doe thus Hezekiah had assurance of the prolonging of his life for fifteene yeeres Esa 38.5 yet neglected not the meanes of preseruing his life So the predestination of God ought not to make vs carelesse of vsing the meanes of saluation Origen maketh mention of one who being sick and desiring to send to the Physicion was perswaded by his friend not to send for saith he if it be appointed you shall dye the Physicion cannot helpe you if to liue you shall not need him The sicke man of a sounder braine then his friend excellently answered Nay saith hee if it bee appointed I shall liue I wil send for the Physicion that such appointment may take effect God hath predestinated mee to be saued so hath hee predestinated mee to be called and Iustified before I be saued Though Glorification necessarily follow Predestination yet not immediately but here are meanes from one to another which God hath predestinated to be vsed As thou art predestinated to glory so also by the same Act to holinesse without which he hath predestinated to saue none This opinion then is most absurd in reason and also most blasphemous for wicked wretches thinke they haue God on the vantage and that they may be saued whether he will or no. I am sure of this that whosoeuer thinketh reasoneth and liueth thus in that time hee can haue no assurance that he shall bee saued And if hee continue thus to the end there can bee no greater signe of a mans Reprobation and Damnation Vse 4. Vocation and Iustification are antecedents to Glorification Consequents to predestination Here is a Chaine of foure linkes the two extreme Predestination and Glorification are in the hands of God the two middle are let downe to vs by which we may equally be drawne to both the ends as a man may by a Riuer either goe downe to the Sea or vp to the Spring head Art thou called and Iustified Then thou maist be sure of thy Predestination past and Glorification to come Examine therefore the Calling 1. Thes 1.4 which of all arguments manifests Election Art thou called I say not outwardly onely but inwardly Is thy heart opened Are thy eares board When God hath called thee in the preaching of the Word hath thy heart answered as Samuel 1. Sam. 3.9 Speake Lord for thy seruant heareth When Christ asketh thee if thou doest beleeue Doest thou say with that man Mar. 9.24 Lord I beleeue helpe my vnbeliefe Doth thy heart as an Eccho answere the louing call of God And doest thou liue accordingly Where is thy loue of the Word Thy Obedience Thy Faith c. Alas alas The absence of these declare thou art not called How often hath the Lord called thee from Drunkennesse Swearing c and yet thou drinkest and swearest c. Art thou predestinated to life Nay if thou so continuest thou art a Reprobate God hath called vpon thee to leaue the company of vngodly men and thou notwithstanding drawest with them the yoke of Impietie How art thou of the number of the Elect which familiarly conuersest with Reprobates and damned wretches Reioyce you reioyce which feele that your hearts are moued to beleeue and obey the calling of God you haue a most sweet testimonie of the loue of God and that you shal be conformable to Christ in glory Your saluation is built vpon a stronger and nobler foundation then the very Heauens euen vpon the Counsell of God But the signes are in your selues be carefull to preserue them cleere and as you are to be separated from the damnation of wicked men so separate your selues from their conuersation VERSE 31. What shall we then say to these things If God be for vs Who can be against vs 32. He that spared not c. to the end of the Chapter MAny are the troubles of the righteous Therefore wee haue had many arguments of Consolation all which the Apostle here magnificently concludeth as with a song of triumph celebrating the plerophory and confidence of the faithfull founded vpon the immutable loue and counsell of God shewing that no tentation is to be feared This conclusion Paul vtters after the manner of braue souldiers who when they see their enemies approch shake their speares and waue their swords aboue their heads as daring their foes For hauing mustered an armie of comforts and encouragements both against inbred corruption and outward affliction hee takes the field daring hell it selfe to the encounter with words of great defiance As What shall wee say Who shall lay any thing to the charge of Gods Elect and such like Here then Paul renounceth all tentations and assaults which might disquiet the children of God and this hee doth two wayes 1. Generally Verse 31.2 Particularly in the rest In this 31. Verse are two things 1. A question 2. An answere The Question What shall we say to these things To what things some say that we are predestinated called c. or that all things worke to the best for the children of God as others say but I think they say best which referre this question to all that is said before viz. That there is no Condemnation to vs that are in Christ That we haue the Spirit are the Children of God are predestinated c. For that which hee hath said before of sinne and affliction hee doth in this conclusion briefely recapitulate What shall we say Aquinas giues three expositions 1. how thankefull should we be seeing God
HEre is the third Argument to proue Pauls griefe and to manifest his loue towards the Iewes and it is a confession of diuers singular priuiledges as their due These he reckoneth not that it cannot be that God should abdicate such a people but that he might shew his loue For hee doth not extenuate their worth which is the effect of hatred but largely confesseth it which is a token of his loue And therefore his griefe must needs bee so much the more that a people so endowed the attractiue of his loue should for their hardnes and stubbornenesse be reiected Who are the Israelites that is because they are the Israelites the Relatiue being here put for the Coniunction causal which is ordinary in the Scripture So Psal 7.10 God is my defence who keepes the true in heart that is because he keepes So I expound that controuerted place 1. Tim. 5.17 The Elders c. especially they who labour that is because they labour Israelites Genesis 32. That Nation had this name from Iacob who was so called vpon a speciall occasion mentioned in his story Israel signifies a Prince or Preuailer with God or as wee may say Gods Fauourite The Name Iewes was first not so generall signifying onely them who in Rehoboams time at the diuision of the kingdom cleaued to the house of Iudah but after the Captiuitie it grew to be a generall Name for all of that Nation of what Tribe soeuer He saith not which are the Iewes which was a name of great excellencie but which are the Israelites a more ancient Name and more honorable beside the name Iew was then in much contempt as it is at this day To whom pertaines the Adoption not Eternall in Christ proper to the Elect of which Ephe. 1 5. but temporall God passing by other Nations and chusing them to be his Church people Thus are they called his first-borne his white sonne and darling Exod. 4.22 Iere. 31.20 The glory Psalm 26.8 1. Sam 4.21 that is the Temple and the Arke which are so called else-where because tokens of Gods presence among them And the Couenants not the two Tables of the morall law as Beza but rather the couenant made with Abraham and often renewed The giuing of the law vvhich is to be referred both to the law it selfe which was a great priuiledge to haue a rule to teach them the true worship of God all other Nations wandring in the vanity of their owne inuentions And to the circumstances also with the which the law was giuen And the seruice of God The ceremoniall worship which was most beautifull Other Nations knew there was a God to be serued but how they knew not and therefore they fell into most horrible Idolatry The promises Act. 2.39 scattered through the Bible entailed to the Iewes and their children so that whosoeuer would come to God must come by the meanes of the Iewes Whose not of whom are the Fathers This also is a great priuiledge to descend of honourable Ancesters as of Abraham Isaac and Iacob of the which the Iewes oft boasted and indeed they are in regard of their births the honorablest Nation vnder the Sunne Of whom came Christ Hee tooke his humane nature of their stock It is a great honour to all mankind that he tooke not the Nature of Angels but of Man But much more to that Nation that he tooke the seed of Abraham And making mention of Christ he doth 2. things 1. Describeth him 2. Praiseth him His description is that he is God ouer all where wee haue great mysteries He came of the Iewes therefore hee is very Man He is God also which the Iewes deny c. Hee also that came of the Fathers is God Where we haue his two Natures God and Man and their Personall vnion Blessed for euer Amen This addition of praise shewes that so often as wee haue occasion to thinke on or mention our blessed Sauiour wee should confesse his praise All these priuiledges are great yet not so much the praises of the Iewes as the gifts of God doctrine The Iewes were a most honourable people Rom. 30.1 Psa 19.20 Vse 1. Be equall toward all men either Friends or Enemies If friends flatter them not Though Paul loues the Iewes yet hee tels them of their faults If Enemies Enuy them not their priuiledges The Iewes are Pauls mortall enemies and wicked men yet hee maketh them not worse then they are he conceales not their honour but freely acknowledgeth it So if Magistrates be wicked yet they are Magistrates and so to be honoured If Ministers be negligent and profane Guali hom in locum yet till the authoritie of God and the Magistrate displace them they are to bee reuerenced as Ministers and to haue their Titles and Duties that thereby they may be put in minde of their duty doctrine Vse 2. The Iewes are not to be hated but to bee beloued vpon these Reasons by Pauls example Vse 3. Paul grieues that so worthy a people should be reiected so it cannot but be a griefe to a godly minde to see men and women of excellent beauty comelinesse wit learning place c. to liue to the dishonour of GOD and to goe to hell Vse 4. Notwithstanding all these priuiledges the Iewes are cast off It was much to haue such priuiledges but they profited them not because they adorned them not with beleeuing hearts and a godly life Let England thinke of this who are no lesse priuiledged though many lesse godly They are Israelites we are more for we are Christians a more honourable Title Art thou a Christian For shame dishonour not that Title by liuing like a Heathen They were the people of God so are we Let vs obey him which they did not and then wee shall neuer suffer as they doe They had the Glory the Couenants the seruice the Promises So haue we let vs bee warned by their harmes to amendment of our liues lest these things be taken from vs as they were from them The Fathers are theirs so are they ours by a better right Theirs by the right of the flesh ours by the right of Faith Hast thou Honorable and religious Parents Imitate their vertues If they haue made thee honourable so liue thou that thy children also may account it their houour not their shame to name thee when thou art raked vp in the dust Christ came of them so came be of vs also in the Generall and for vs which is a greater glory else to come of vs is not auaileable It is probable that many of Christs kindred may be in hell Had not Mary her selfe carried him in her heart by Faith her conceiuing and carrying him in her wombe had little auailed her soule Beatior Maria peripeâ—…endo fide Christum quam concipiendo carâ—… Aug. No outward priuiledges can stop the Anger of God if we be wicked they doe rather make way for the same as a man
of Faith The greatest Philosophers as the Epicures and Stoiks most resisted Paul Acts 17.18 as our greatest Politicians most scoffe at Religion and at preaching of the Word Vse 2. All are bound to heare and nothing so worthy to be heard as the Gospel Let vs say of hearing as Paul speaks of knowing it 1. Cor. 2.2 viz. that he esteemed to know nothing besides The Nurses song doth not so quiet the babe as the preaching of the Gospell the Conscience It s the hand of GOD offering vs forgiuenes of sinnes Hee therefore who hath eares to heare let him heare He hath wel imployed his eares who hath reuernntly heard the Gospell which the diuell keepes many from hearing lest by hearing they should be conuerted and liue If thou wilt not Now beare that which may profit thee thou shalt heare one day that which will make thy heart to ake euen this Goe you cursed c. For if any receiue you not nor heare your words shake the dust off your feet truely it shall be easier for Sodom in the day of Iudgement then for them Mat. 10.14,15 Vse 3. Ministers must be affected and grieue when they see the company of reuerent hearers so thinne and their labours so fruitlesse The Prophet here complaines of this so Christ grones for the hardnes of the peoples hearts and weepes ouer the stubbornnesse of Ierusalem The shrewdest turne to be done to a Minister is to depriue him of the ioy of his labours and the way to reioyce them is to embrace the Gospel they preach It will be vnprofitable and heauy for the hearers to haue their Minister to complain of them with griefe vnto God Vse 4. Esay and Paul gaue not ouer though they had cause to cōplaine As the Physician omits no point of his Art though the recouery of his Patient be desperate So though vvee preach to many desperate and scoffing hearers we must not giue ouer but rather vse the more diligence For whether they profit by vs or no we shall haue our fee. Not as the husbandman loseth by an ill crop shall I lose If I preach and thou repent not it shall neuer repent me of my paines I will preach still for though my preaching be not a sweet sauour to thee yet euen in thee I am a sweet sauour to God Thou also shalt smart for it for if we be offended when our words are despised much more will God bee at the contempt of his Gospell Vse 5. Although faith cannot be without preaching going before it yet preaching may be without faith following it as that which is to be knowne may be without the knowledge of it The word that sounds without is not sufficient faith if God speake not within in the heart There are two things required to faith the determination of that which is to be beleeued and the inclination and perswasion of the heart to beleeue Aquinas Preaching determines but its God who perswades by preaching God can doe it without preaching but preaching cannot doe it without God Our voyce can say Repent but its God only that giues Repentance Paul preacheth to Lidiaes eare but God hath the key of her heart Pray that God would open our mouthes to speake pray also that he will vnlocke thy heart to beleeue for as Rebecca cookt the Venison but Isaac gaue the blessing so wee may plant and water but its God that giues the increase 1. Cor. 3.7 VERSE 18. But I say Haue they not heard Yes verily c Psal 19.4 their sound went into all the earth and their words vnto the ends of the world THis is spoken of the Gentiles not of the Iewes as appeares by the manner of the next verse In this Paul preuents another obiection occasioned by the words before concerning the sending of the Gospell to the Gentiles as if some Iew should haue sayd If you be sent to the Gentiles why do you preach to them all but only to some choyce Cities and Nations Paul answeres that they doe and shall preach to them all which he vtters by an interrogation and proues by a testimony out of the Psalmes as if he should say Dauid tells you that all haue or might heare for Their sound is gone out into all the earth Question is whether Paul alleadge this testimony or allude vnto it In the Psalme he speaks of works here of the Word Some say that Paul argues from the lesse If God teach all by the great volume of the heauens much more will he teach all by the heauenly doctrine of the Gospell I thinke that vnder the historicall narration of the heauens and of their sound is hid a prophecy of the preaching of the Gospell because the latter part of the Psalme speakes much in the commendation of it and Paul here so applies it And indeed there is a most sweet Analogie betweene the heauens sound and the Gospell There are diuers particulars obserued I thinke these are good The heauens are the worke of Gods hand so is the Gospell reuealed by God The heauens shew the worke of God so the Gospell that wee are Iustified by the worke of God which is faith not by the works of man The doctrine of the Gospell is pure and lightsome as are the heauens The influence of the heauens comforteth cherisheth inferior things so doth the Gospell the Conscience The diuersity of Nations and Languages is manifold which vnderstand not one another yet all vnderstand the excellency of the heauens and the wonderfull worke of God in them So God enabled the Apostles to teach all Nations in their owne tongues the wonderfull works of God Into all the earth and vnto the ends of the world The summe is that the Gospell was preached to all the world Ob. But many Nations were long after the Apostles dayes conuerted as England in the time of Gregory the great the Iaponians and Americans but the other day heard of Christ A. All the earth is either taken for the most part the ends for Countries very farre off or it is spoken of that which should be or it is meant of the 4. quarters of the world or of the Romane Empire And for that of England it is false Indeed in Gregories dayes England by Austen the Monke was first brought in subiection to Rome they before agreeing with the Greeke Church for at the comming of that Austen there were many holy Monks in this Land and some haue written of the conuersion of it in the daies of Eleutherius yea Dorotheus seemeth to affirme that Simon Zelotes was in Brittany if the place be not misprinted And for the New discouered places may be answered that either they were not then inhabited or the Gospell there preached but not receiued or that the fame of the Gospell at the least came thither as the fame of the Israelites came into Canaan doctrine The Gospell was preached to all the world in the time of the Apostles
Vse 1. We are well taught in our Liturgy to confesse that wee haue gone astray like lost sheepe Christ is compared to a Shepheard we to lost sheep He to a woman hauing lost her groat we to the lost groat The groat seekes not the woman nor the sheep the Shepheard so nor wee Christ it s he man nor the sheep the Shepheard so nor wee Christ it s he that seekes vs or we must be lost for euer Luke 15. Abraham dwelt in Vr of the Chaldees and was as is probably gathered an Idolater and had so beene to his dying day if God had not called him We are described to be as a child cast out and forsaken Ezech. 16. Wert thou seeking God when thou wert called No thou wert seeking another nay a contrary thing What was Paul doing when hee was called was he seeking Christ Yea that he was but to persecute him in his Saints not to beleeue in him So if thou well remembrest thy selfe wert thou following thy owne lusts when God called thee hauing neither fore cast to seeke nor a heart to bee willing to bee found when God sought thee vnlesse God had bowed and inclined it Euen as Adam ranne from God when he came to seek him and was faine to dragge him from behind the bushes So if God had not dealt with thee in like manner thou hadst been a lost sheep euen to this day Prayse God for finding thee out Vse 2. A Heathen is one that seekes not after God then haue we swarmes of heathens among vs for though many be baptized and come to our Assemblies yet their hearts seeke not God but the fulfilling of their owne abominable desires Such with men may be in the account of Christians but in the day of separation God will range then among the number of Heathens A Conuert is such a one to whom God hath manifested himselfe giuing him Faith and Repentance and such are happy Q. How is God to be found Vse 3. A. Three things are to be obserued for the finding of God 1. The time 2. The place 3. The manner For the time we must seeke God first Mat. 6.33 First seeke the Kingdome of God First our profit and pleasure and then God is no good Method Many make the seeking of God an After-care a work of their Age. It s a hundred to one that he which seekes the Diuell in his best age shall neuer find God in his worst age when the dayes come in which he shall say that he hath no pleasure in them Giue the first of thy time and of euery day to God or else thou mayst despaire to find him in the rest of thy time and day Seeke God early The place God is euery where but not euery where to be found ordinarily The ordinary place is the Congregation of his Saints where his name is called vpon and his Word preached for there he hath promised his presence Mat. 18.20 Psal 105.4 Seeke the Lord and his strength seeke his strength euermore The meetings of the Saints are called the face of God because there he manifests himselfe dispensing his fauours and blessings Where should wee seeke for a man but at his house The Church is the house of the liuing God 1. Tim. 3.15 Seeke him there for at Salem is his Tabernacle and his dwelling at Sion The Church is directed for the finding of Christ to get her forth by the footsteps of the flocke Cant. 1.7 toward the Tents of the Shepheards that is to resort with the people of God to the hearing of the Word When then shall our Recusants finde God with such as will not vouchsafe to step ouer their Threshold to heare his Word There is a time when they shall finde him but to their cost as a Iudge to punish them for their contempt The manner In holinesse not in hypocrisie and profanenesse Who saith Dauid Psal 15. shall ascend into Gods hill and stand before him Euen he that hath cleane hands and a pure heart c. This is the generation of them that seeke him that seeke thy face O God of Iacob Psal 24.6 The pure in heart shall see God Mat. 5.8 and without holinesse none shall see him Heb. 12.14 Away therefore with Drunkennesse Pride Vncleannesse and beast-like liuing This generation shall not finde God He blesseth them who seeke him in goodnesse Vse 4. Hast thou found GOD when thou soughtest him not Seeke him then and thou shalt more finde him The heart of them shall reioyce which seeke him much more the heart of them which finde him Psal 105.3 Examine then thy heart whether thou canst finde God there Thou shalt know his presence by thy ioy thy care thy feare 1. Art thou more glad of Faith and Repentance then of all the vvorld Of mercy shewed to thy Conscience then if thou wert an Emperour Is thy desire to God and his Word aboue all pleasures God is in thy heart or else there could not be such ioy 2. Hast thou a care to keepe God in a godly conuersation Thou hast him He that hath a Treasure hath a care to keepe it and that is not a mans treasure which he casteth at his heeles 3. Art thou afraid to lose GOD or to doe any thing to grieue him Art thou humbled if thou feelest any absence or emptinesse of his Grace and art thou stirred vp vvith the Church in the Canticles to seeke him whom thy soule loueth Thou hast a good heart and thy God dwelleth in thee VERSE 21. But to Israel hee saith a Esay 65.2 All day long I haue stretched out my hands to a disobedient and gainesaying people IN this verse is the other part of the Testimonie of Esay concerning the reiection of the Iewes which is set downe and amplified It is set downe in these words A disobedient and gainsaying people that is a reiected people or a people cast off The cause being put for the effect The amplification is from the cause of the contrary viz. the loue and goodnes of GOD calling them which should haue bred in them no such effect This calling is set forth First by a similitude I haue stretched out my hands Secondly by the time All day long All day long Some apply this to the time of Christs crucifying and his spreading out his hands there Some to the time of his teaching Some to the time of the Law and the Prophets but it is best to be vnderstood of all the time from their first calling to their dissipation The whole time of Grace is called the day of Saluation Vniuersum retro tempus quod praeterierat Chrys I haue stretched out my hands As the Hen clockes her Chickens to her putteth forth her wings and spreads her feathers to cherish them with her warmth or as a Mother calls her child and holds forth her armes to embrace it in tender affection so did God deale with the
be turned or turne reprobate None of the elected number can perish or be deminished because God cannot be deceiued For when he decreed to saue them hee foresaw all impediments as our sinnes our frailty the power of ill example company the malice pollicie of sathan which not withstanding he determined and decreed to saue vs. Therefore God must faile if wee fayle in saluation This is worth all the world the ground of our comfort which cheareth in all crosses Thy house is burnt ouer thy head thy freindes turned foes Comfort thy selfe Gods loue can neuer fayle towards thee sathan hath tempted thee and foyled thee by some particular sin now he perswades thee that thou shalt be dan̄ed surely so thou hast deserued But if thou be foreknowne God will not finally forsake thee but giue thee repentāce that thou maist be saued Hence note that Dauid Peter c though committing greeuious sins yet perished not Diuide an elect from the decree of God he may be damned In sensu diuiso non in sensu composi Aquin. sum 1. p. q. 23. artic 3. Math. 4. But considering the decree he cannot Many as the spider gather poyson from this arguing thus If I be foreknowne God will not cast me away therefore I le liue as I list this is the diuels logicke So saith he to Christ If thou be the sonne of God cast thy selfe downe God will neuer suffer thee to perish God teacheth vs not so to conclude but contrarily Neither did euer any godly man so collect No man that hath his wits will trust his body on these termes and yet there are ten thousand such fooles in the world that thus hazard their soules Let profaine beasts say what they will do thou say thus God hath elected me to saluation by faith and repentance therefore I will endeuour to repent and beleeue that so I may be saued according to his election Vse 2. Those which are elect shall neuer be cast away examine whether thou be elect or no there is a iudgment hereof to be gathered out of our owne hearts a mans owne conscience will tell him in all that are elect and of yeares of discretion there are two infallibles markes and effects of election Faith and repentance The Apostle saith elsewhere that 2. Tim. 2,19 the Lord knoweth who are his yea God knoweth but how shall we know Euen thus they which call on the name of the Lord there is faith and which depart from iniquitie there is repentance These are as a ticket whereby we passe from earth to heauen he that can shew these he is sure to passe for an elect Hath God giuen thee a new heart Doth he giue thee power to beleeue Doth he renew his image in thee c. If thou wert not an elect God would neuer bestow this cost on thee As a man bestowes not lace and trimming on a filthy ragge but throwes it on the dunghill or as a man rubs and sets vp a sound vessell but he beates a peeces for the fier one that is rotten so God will not bestow such cost on reprobates as to worke their hearts to beleeue and repent but will suffer them to rot in their sinnes for they are but for hell fire and there they will serue well enough Thou art carefull to make thy land sure but Saint Peter bids thee to make sure thy election 2 Pet. 1.10 Ob. I haue examined my selfe and I find not these notes of my election what would you aduise me to doe Answ I will not bid thee dispaire But this I say O that thou couldest repent and that thou wouldst submit thy selfe to the ministery of the word How possible then might it be that thou mightest be saued Which word while some neglect and dispise they riuet themselues in their sinnes to damnation Suppose a man loose a ring by the way and sends two of his seruants to seeke it One of them lights a candle stoopes to the ground searcheth euery steppe where his Maister went the other seekes not at all but goes to the alehouse and spends his time there which of the two is most likely to find the ring He which takes such paines vsing the meanes to finde it so verily he which diligently attends vpon the word is in a faire possibilitie to attaine saith and repentance and by them saluation when he that is negligent and contemnes the meanes is sure to be damned Vse 3. The Iewes though in regard of outward perogatiues the people of God yet for their infidelitie are cast off looke then to thy faith though thou beest baptized and liuest and dyest in the Church yet thou maist be damned It s a lamentable thing to see one who hath had the reputation of an honest man to stand forth among theeues and murderers and witches at the Assises how much more to see men to haue borne the honourable name of Christians to be among the diuels at the day of iudgment How will this make the diuells to blaspheme when such shall be turned ouer to them to be tormented If thou liuest profanely thou hadst as good haue beene an infidell as a Christian nay it may be better as its a further degree of misery to starue in the middest then in the want of meanes Indeed what are a great many of vs but infidels in practise What can an infidell doe worse then forsweare lye slaunder steale murder be vncleane be drunke despise religion c. This is the fashion of many they haue the very manners of infidels VERSE 2. Wote you not what the scripture saith of Elias How be maketh intercession to GOD against Israel saying 3 Lord they haue killed thy prophets and digged downe thine Alters and I am left alone and they seeke my life 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 NOw followeth the fourth part of Paules answere taken from an instance of the like case in the dayes of Elias he brings a booke case for it In the dayes of Elias the ten Tribes did generally reuolt from God and followed Ieroboams Idols so as in the prophets eye as farre as he could see God had quite forsaken them as they had forsaken him Yet 7000 remained in those desperate times so also now though ◅d hath deseruedly cast off the Iewish nation yet there are 7000 that belong vnto him and by consequence their reiection is not totall In this instance are two things 1. a preface 2. The example instanced First of the preface which is in these words Wot you not what the scripture saith of Elias Being a rhetoricall communication wherein Paule conuinceth them by their owne knowledge Wot you not what the Scripture sayth of Elias Or in Elias that is in the storie of Elias or in the booke of Elias for some haue holden that Elias wrot that booke of the Kings as if he should say
out thou wert receiued in but this was not the cause of that neither is thy goodnesse the cause of thy standing in the Oliue which wert wont to stand among the bryers in the wildernesse God could haue brought thee in without breaking off the Iewes but he would not but hath done thee good out of their euill and hath brought thee in that thou mightest be the cause of their bringing in againe The proper cause of the breaking off of the Iew his infidelitie of the standing of the Gentile Gods grace Faith is the gift of God whereby we know apprehend and apply the promises relying vpon them Infidelity is a fruit of corruption whereby we know not the promises or knowing beleeue them not or beleeuing them to be true make them not our confidence Standing notes an estate wherein a man hath the fauour of God to iustification and saluation Breaking off the contrary Standing is a manifestation of Election by faith heere by saluation hereafter Breaking off is a manifestation of Gods Iudgement in this world by taking away from a people the Word and Sacraments the tokens of his loue and cognisance of his people so are the Iewes and also those famous Churches of Asia broken off and by giuing particular persons to hardnesse of heart After this world by separating such from Angels and Saints and by throwing them into hell Obiect It seemes then that a man may bee a branch and yet broken off Ans Similitudes are not to be pressed too farre Branches are to be distinguished some that haue onely an outward fellowship with the Oliue these may be broken off some that haue an inward partaking of the sappe and fatnesse of the Oliue these cannot So that there are Infidels out of the Church and Infidels in the Church The first Infidelitie is called Negatiue the second Priuatiue Yet it is to bee vnderstood that faith is not so the cause of standing as infidelity is of breaking off for infidelity is the meritorious cause of breaking off and faith but the instrumēt or staffe whereby we stand doctrine Our standing is by faith our breaking off by infidelitie 2. Cor. 1.24 Heb. 3.12 In this place to the Hebrewes there is the same name giuen to an vnbeleeuing heart which is giuen to that naughtie-packe the Diuell And Heb. 11.1 Faith is the ground of things hoped for or as Sanit Augustine Aug. tract 79. sup Ioh. of persons hoping God hath giuen faith to vphold vs not as a reed that may deceiue but as a pillar well translated ground being as the vnmoueable earth which we stand on we haue good footing by faith The Israelites were destroyed for their infidelitie Iude 5. Vse Beleeuers are truely happy vnbeleeuers truly miserable He stands in Gods fauour This is throwne away as a withered branch into vnquenchable fire Cain sinnes beleeues not hence he is tormented in conscience afraid of his owne shadow thinking the Diuell should meet him in euery corner a picture of the misery of an vnbeleeuer He that beleeueth is the sonne of God Iohn 1.12 what a prerogatiue is this What is he then that beleeues not Euen the childe of the Diuell Can there be any thing worse He that beleeues sayes God is true He that beleeues not sayes God is a lyar should not this be plagued Ioh 3. Ioh. 5.10 Christ dwels in the heart of a beleeuer as in his Temple Gal. 3.17 But the heart of an vnbeleeuer is the Diuel shoppe in which he forgeth and his anuile on which he hammereth all villanies his stye his stable and whatsoeuer can bee said that is more base Nay an vnbeleeuer is a Diuell Haue not I saith Christ Ioh. 6.69.70 chosen twelue and one of you is a Diuell see how Christ accounts of Iudas for his infidelity and treason Did I say a Diuell nay worse then a Diuell Iam. 2.19 The Diuels beleeue and tremble but many among vs beleeue not and many that beleeue there is a God and that he is a hater and reuenger of iniquitie yet when they are admonished of their pride drunkennesse breaking of the Sabbath c. moue no more then the stones in the wall What shall I say to make thee sensible of thy misery If thou beleeuest not the wrath of God dwelleth vpon thee The diuell worketh effectually in thy heart as he possesseth thee here so thou shalt possesse him hereafter for euer This consideration should moue vs to three things First to seeke faith Secondly to examine whether wee beleeue or no Thirdly to mourne for infidelity 1. Aboue all things labour for faith sell all for this let the fooles of the world drudge and droyle for a penny let vs seek for faith and whatsoeuer wee want let not vs want this by which we stand and without which we fall eternally 2. Many perswade themselues that they haue faith which will be found Infidels at the day of Iudgement Bee thou of good ground that thou beleeuest The fiue foolish Virgins thought they should doe as well as the other fiue but they were deceiued Thou shalt know whether thy perswasion be true sauing faith or no by three things 1. By the meanes whereby it is wrought which is the preaching of the Gospell If it arise from a conceite of thine owne braine it is but a mocke-faith and will not stead thee 2. By the manner how it is wrought first there is in euery true beleeuer a sight of sinne Secondly Humiliation for it Thirdly a change of the heart Fourthly a hungring after righteousnesse then comes faith 3. By the fruits faith workes by loue As the fruit shewes the tree so obedience shewes faith Many shew plainely they haue no faith for when prosperitie comes they feare not God and when aduersitie they runne from God to the Creature to Wizards to the Diuell for helpe as if there were no God in Israel Herein they are like a dogge hold vp a crust he comes fawning hold vp a cudgell and he runnes away so many let them thriue then God is a good God But let God lay his hand vpon them then they are gone to seeke a new master the Diuell yea if it bee but for the sauing a pigge or a cow what are such but Infidels Faith purifyeth the heart it will not suffer a man to be an Hypocrite to bee one thing without and another within one thing before men and another in secret Hee that beleeues Christ died and shed his bloud for him cannot but die to sinne and delight to liue righteously 3 Mourne for infidelitie euen for the least motion to it and the rather because it is the fashion of most to mourne for other things and not for this If a man be robd or his house be burnt he cryes out I am vndone But who is heard to cry woe is me for want of faith I am vndone for my vnbeleefe If wee heare of a theefe we cry hang him and perhaps we will cry
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
1.6 The Spirit of God that is the Holy Ghost who in the words following is called the Spirit of Christ as proceeding from the Father and the Sonne Dwelleth in you You that is the Regenerate Romanes and so all others Dwelleth not formally or Essentially but in regard of the Gifts it produceth not by the immensitie of his Essence whereby he is in all but by the presence of his Grace whereby he dwelleth in the Regenerate as in his owne Temple noting thereby a fauourable residence doctrine The holy Spirit dwelleth in the Regenerate 1. Cor 3.16 Vse 1. The Apostle iudges the Holy Ghost to be in the Romanes from their holy obedience Take heed that thou pronounce not the Spirit to be wanting where thou seest a spirituall walking nor affirmest a presence of it where thou feest a fleshly Vse 2. As Ierusalem was the Glory of the world because of the Temple of God So are the Regenerate of all men most Glorious because they are the Temples of the Holy Ghost In matters of the world an vnregenerate man may be before vs but in this hee cannot He may haue gold in his purse but wee haue God in our hearts the right owner of them which is the top of our happinesse Tenants make hauock and suffer all things to fall to Ruine but owners are alwaies repayring when the Diuell held our hearts all was out of frame Ignorance ruled in the Mind Rebellion in the Will Disorder in the Affections But the comming of the Holy Spirit Enlightens leades into all truth certifies of the fauour of God fashioneth to euery good worke and enricheth with all spirituall grace all those in whom hee dwelleth Euen as Fire makes Iron fierie so the Spirit makes vs Spirituall This is that Spirit which is the Comforter which cheereth and sustaineth the desolate and despairing Conscience and feedeth it with heauenly Manna Surely the Conscience of a Regenerate man is a very Paradise in which Gods good Spirit dwelleth not for a short time but for euer Vse 3 Despise not neither wrong them which haue the Spirit by odious nicknames accounting it as their disgrace which is their Glory to be Spirituall or full of the Spirit Vse 4. The Spirit dwelleth in thee Looke well to thy heart because thou entertainest such a guest Thou art carefull so to receiue thy friend by whom thou art benefited that hee may delight to stay and abide with thee So vse thy selfe that the Holy Spirit forsake thee not Grieue not saith Paul Ephes 4.30 the Holy Spirit If he depart from thee his Grace also departeth with him And though being once Regenerate thou canst not fall from Election and Regeneration yet thou mayst lose the gracious feeling of thy Assurance and in thine owne sense the Spirit be vtterly departed as Dauid no doubt felt as appeareth by the 51. Psalme Which state is more bitter then death If therefore thou hast this treasure take heed thou lose it not if thou wouldest haue it remaine with thee to comfort thee night and day and in the houre of Death purge thy heart and sweepe all euill out of it As Kings Courts haue Porters so Ward thy heart that the Enemy of the Spirit the Diuell Enter not 'T is a Cleane Spirit it delighteth to dwel in such The Temple of Salomon had a golden inside and there was the Incense and the Lampes c. Thy heart is the Temple of a Greater then Salomon euen of the Holy Ghost Let all be Gold and Light and Sweet Let there bee no drosse nor Darinesse nor stinking sauours but Knowledge Righteousnesse Repentance Peace c. Now if any man haue not the Spirit of Christ hee is none of his Hitherto the Application with the Reason now followes the Amplification which hath two parts 1. A Caution in these words 2. A Consolation Verse 10 11. In this Caution is a Commination from the Contrary shewing the danger that followes the not-dwelling of the Spirit in vs. We are none of Christs If any In generall Haue not the Spirit of Christ dwelling in them as before He is none of his Whose Christs He is his Creature but not his Disciple his member For this Spirit vniteth vs to Christ as a member is vnited to the Head by which vnion wee are partakers of the benefits of Christ This vnion is not Corporall by touching or by a reall entrance of his body and soule into our bodies and soules Neither is it onely an vnion of mindes in loue But a Mysticall coalition and growing vp together of the faithfull with Christ into one body by one Spirit which Spirit is in that whole body and in euery part as our soules are in our whole bodies and in euery part doctrine Our vnion with CHRIST is by the Holy Spirit 1. Cor. 12.13 1. Ioh. 3.24 Vse 1. Great is the Glory of the Regenerate As Dauid saith What am I to be the sonne in law of the King so it is no small matter to be the member of Christ Vse 2. They which haue not the spirit are none of Christs Whose are they then The Diuels and that as sure as hee is not Christs Alasse thou wilt say How shall I know whether I haue the spirit or no As a woman knowes her selfe to bee with childe by the stirring of it So by the working of the spirit thou shalt know it for it is alwaies operatiue When Salomon builds the Temple all the Countrey shall know it and euery workman shall be called vnto it So if the Spirit be in thee there is such pulling downe of the olde man and building vp of the new that thou canst not be ignorant of it Math. 2.3 When Christ is borne Herad and all Ierusalem is troubled so when thou art borne againe it is with so much trouble and resistance of the flesh that thou must needes bee priuie to it Marke the works of the spirit both inward and outward When thou buiest a piece of cloth or a vessell thou viewest the inside and outside so examine the worke of the spirit in thy inside which is thy heart and in thy outside which is thy Life 1. The inward worke of the Spirit is to Renew thy mind and Affections according to the Image of God and this is in knowledge holynesse and Righteousnesse Now then heare a parable I passed by the field of the slothfull and by the Vineyard of the man destitute of vnderstanding and loe it was all ouergrowen with thornes and Nettles couered the face thereof and the stone wall thereof was broken downe Prou. 24.30,31 Thy heart is this field What growes in it Ignorance Hardnes of heart Pride Couetousnes c. Surely an Ill Husband owes it Heere is not the Holy spirit but the vnholy That heart where the spirit of Christ dwels is as a Garden well fenced and inclosed where knowledge faith hope loue patience and the Flowers of all heauenly graces abundantly spring
forth and grow yea there will be the same minde that was in Christ Iesus Phil. 2. 2. The outward worke is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed 1. For words As Christ whipt the buyers sellers out of the Temple Iohn 2. so his spirit driues away all swearing vnclean talke lying slandering c. out of the mouth of a regenerate man No man that hath the spirit of Christ can call Christ execrable 1. Cor. 12,3 Doest thou delight to speake of Christ and his Gospell with reuerence and holy affections A signe it is of the good spirit But disgracefull speeches of the Word and them which professe it lauish in oaths and filthie Lawlesse communication with ieasting which is not comely agreeth not with this spirit 2. And for Deeds As a Hare may be traced in a Snow to her forme so is it easie by your deeds to find out what Spirit is in you What spirit think you is in Idolaters Hypocrites swearers Sabboth-breakers in the malicious vncleane proud drunken couetous wretches In Lyers Slanderers c. The spirit of Christ It were blasphemy so to say Nay that vncleane spirit the Diuell who delighteth in such and effectually worketh in them Vse 3. The state of the Children of God is certaine whatsoeuer the Papists say to the contrary If I am Christs I shall be saued But if I haue the Spirit I am Christs Therefore c. True If Q. How shall you know you haue the Spirit A. How shall I know that I haue a Soule but by the effects of it vnderstanding memory c. So by the worke of Grace in my heart by my sincere loue of goodnesse and hatred of euill c. which I cannot be ignorant of being in me I know that I haue the Spirit 2. Cor. 13.5 Know you not faith the Scripture that Christ is in you by his Spirit except you be reprobates And againe Wee haue receiued the Spirit of God 1. Cor. 2.12 that wee might know the things which are giuen to vs of God What things All Spirituall grace present with perseuerance and all the good things of glorie to come Lyra. That wee might firmely and without doubt know for looke what a demonstration by causes is in humane things that in Diuine is the Reuelation of the spirit through Faith The end then why God giueth vs his spirit is to make vs know that we are in his fauour and shall be partakers of the glory to come and by consequence that we shall perseuere in grace without which the future glorie cannot be obtained But thou wilt say I feele Infidelity in mee which grieues me It 's well thou feelest it with Griefe this argues not the absence but rather the presence of the spirit For the spirit doth not make vs omnisciens and impeccable doth not beate downe sinne in vs at a blowe doth not kill corruption outright No. Corruption will be an Inmate with the spirit in this life doe what we can Yet such a man for all this hath the spirit and is spirituall If thou goe by a Noble-mans house thou knowest that there are horsekeepers skullions and such like yet if thou be asked who dwels there Thou sayest such a Noble man naming the Lord of the house and not these baser people So Corruption dwelleth where the spirit but gouernes not but is an vnderling and therefore we are in account spirituall VERSE 10. And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake NOw followes the other part of the Amplification which is Consolation which is double The 1. verse 10. that we are certaine of eternall life The 2. verse 11. that wee are certaine of the Resurrection of our bodies He brings in both by an Occupation against two grieuous Tentations the first in the 10. verse Thus You say that the spirit is in vs. Alasse what are we the better We are subiect to pouerty sicknesse death it selfe as well as others Vnto this Paul answeres first by a Concession The bodie is dead because of sinne Secondly by a Correction But the Spirit is life for Righteousnesse sake First of the Concession And if Christ be in you Before hee said the spirit of God and of Christ now Christ because Christ is in vs by the Spirit and Faith Not Corporally but Spiritually which manner of his presence is the best Ioh. 6.63 We need not plucke him down out of heauen by any Inchantment as the Papists into their sacrament of the Altar that we might partake of his vertue as not the Sunne to partake of his light The body Corruption or the vnregenerate part say some a Chrysoft Piscator But not so for when Paul cals corruption a Bodie it is with an Addition of Sinne or Sinnefull or Death Rom. 6.6 Col. 2.11 Rom. 7.24 Heere it is for the Masse of Flesh and Bloud the Naturall bodie b Aug. lib. 1. Ret. cap. 26. Is dead not is mortified but dead addicted to the Necessity of death which necessity it had not before sinne c Tho. Aqui. et ante eum Aug. loco modo citato But dead is more we dying euen from our birth death hauing made his seisure already because of sinne remaining doctrine Doct. Though Christ be in the Regenerate yet are they subiect to death Heb. 9 27. Rom. 5.12 Where sinne that is originall takes hold there death enters by sicknesse and other mortalities the forerunners and Parts d Mortes partiales Pererius in Gen. lib. 4. de Creat hom num 166. of Death though the Curse and sting bee taken away For as the lines from the Circumference determine in the Center so all paines and sicknesses tend vnto Death As God sent to Hezekiah to put his house in order Esay 38. because hee must die So the Remembrance that the body is dead should perswade vs to thinke of death and prepare for it Thy liuing body is called a very Carkasse Vse If we see an old man stooping and sickly we say he carries his Beere on his backe It 's the case of vs all olde and young Death the King of feare and Terrors Iob 18.14 plants euen from the first houre of our life his Ordnance of Sinne to batter the wals of our bodies Thou seest Death is entred into the Citie of thy Body Take heed it Vanquish not the Castle of thy Soule if it doe then both bodie and soule must to the Diuell It 's lamentable to obserue how many that haue the wals of their house shaken and vndermined ready to drop downe yet prouide not for their soule abate not of their pride Couetousnesse c. practising such things whereby they dye more Obrepit non intellecta senect Iuuenal saty 6. Euen dying before euer they beganne to liue and departing this world with as little vnderstanding and sense
These witnesses are two that we might be the more confirmed 2. The Thing witnessed That wee are the Children of God The Spirit it selfe that is the Holy Ghost So witnesseth Not by an outward voice as God of Christ nor by an Angell Mat. 3. Luke 1. as to the Virgin Mary but by an inward and secret inspiration raising in our hearts a Confidence and perswasion that God is our Father and we his Children With our spirit Not to our eares but to our spirit 1. Thes 5.23 nor this onely but with our spirit Our Spirit is a witnesse whose testimonie is then good when confirmed by the Holy Ghost Our Spirit not our Soule but our Regenerate part so called The witnesse of the Holy Ghost is the worke of Faith Reu. 2.17 the witnesse of our spirits the sense of Faith wrought This is better felt by experience then expressed by words known altogether and onely to them which haue it for mee to speake of this to them which haue it not were as if I should speake a strange language That we are the Children of God Not that wee shall bee or may be but are in the present Tense doctrine The Holy Ghost witnesseth with them which are Regenerate that they are the Children of God 2. Cor. 1.21 1. Ioh. 3.21 Ephes 1.13 4.30 Vse 1. The state of Gods Children is full of sweet certainty and assurance He that hauing a cause to be tryed hath two sufficient witnesses doubts not of the day Now Gods Children haue two witnesses omni exceptione maiores 1. Their owne Spirit which is not to be contemned for if Conscience a naturall thing be a thousand witnesses much more the Spirit which is a supernaturall power giuen of God 2. The Holy Ghost which cannot deceiue or be deceiued witnesseth with our spirits It is maruellous then that the Church of Rome denyeth assurance to Gods Children What though some haue bragged of assurance that haue beene deceiued Doth it follow therefore that none are sure There bee some poore and base are there therefore none rich And what though my very name bee not written in the Scripture Thou Thomas Thou Iohn shalt be saued It is not conuenient What a huge Volume should the Bible be if euery Saints name were there written It is not necessary because all particulars are included in their Generals As he that saith All my Children are here meanes euery one in particular though he name them not So God that saith All Beleeuers shall be saued Meanes euery one as though they were named And yet the Scripture doth speake in particular If thou Confessest c. Thou shalt be saued When the Law saith Rom. 10.9 Thou shalt not Kill Steale c. Euery one is to take it spoken to himselfe as if he were named Why should not such particulars in the Gospell be also so taken True say the Papists If you beleeue you shall be saued but where doth the Scripture say that you doe beleeue Ridiculous The Act of Faith is not set downe in the Scriptures but the Obiect The Faith which I beleeue is in the Bible The Faith whereby I beleeue is not in the Bible but in my heart and is not beleeued for that were absurd but knowne by feeling We doe not beleeue that we beleeue but wee feele it as Paul saith 2. Tim. 1. I know in whom I haue beleeued hee knew by feeling and this witnesse of the Holy Ghost in his heart with his Spirit Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine But the holy Ghost witnesseth with our Spirits both of our Present and also of our Future estate Therefore c. The Minor is proued by Paul who auoucheth that the things which are prepared for Gods Children are reuealed to vs by the Spirit and By the Spirit of God we know the things which are giuen to vs of God 1. Cor. 2.9,10 What things Faith and Perseuerance Grace and Glory If Man should witnesse or an Angell there might bee doubt but when there is such a witnesse as is the Spirit wee ought not to doubt The Flesh will doubt The Spirit doubts not but ouercomes doubting and this is the state of Gods Children They doubt from the Flesh but from the Spirit they are assured through Faith If a man of a weake braine were on the top of some high Tower and should looke downe it would make him wonderfully afraid but when hee considers the Battlements or Rayles that keepe him from falling his feare abates So fares it with the Regenerate when we looke on our sinnes and so downe and downe to Hell Alas whose heart quailes not But when we consider the brazen wall of the loue truth and promise of God in Christ wee may be assured without feare Looke vpon thy defects but forget not the truth and power of God Pretend not the Testimonie of the Holy Ghost without thine owne spirit nor contrarily for they go together Faith Repentance c. are the Testimonie of Gods Spirit if from these thy Spirit witnesseth then it is currant But if thou beest a Drunkard a Sabbath-breaker vncleane c. and saist the Spirit witnesseth thy Saluation it is not Gods spirit but a lying spirit for such workes are of the Diuell Gods Spirit indeed witnesseth but the witnesse is that they which doe such things shall be damned VERSE 17. And if Children then Heyres Heyres of God and Ioynt-heyres with Christ If so be that we suffer with him that we may be also glorified together THis Verse is a Confectary of that which is deliuered in the 16. Verse The Confectary is inferred from the proper adiunct of Sonnes We are Sonnes Therefore Heyres Here are two things 1. That we are heyres in the first part of the Verse 2. The Condition of the Inheritance in the latter part The first part is amplified by the Person whose heires wee are The Heires of God This is amplified by an Occupation But God hath an Heire euen Christ True and wee are Co-heires If Children then Heires Seruants looke for wages Sons for the Inheritance The Law of Nature giues the Inheritance to the Children Municipall Lawes it may be to the Eldest but by nature euery Sonne is an Heire the eldest to haue a double portion Heires of God An heritage is a succession into the whole right of the dead wee are Heires therefore of all the good things of God Q. But how heires seeing God dies not A. We may say that there is not the same Reason of temporall and spirituall things Temporall things cannot bee wholly enioyed without the death of the possessor Spirituall things may a Tho. Aquin. For here such a one makes thee an heire saith one b Aug. Ser. 13. de verb. Apost not whom thou shouldst succeed beeing dead but with whom thou shouldst liue for euer And Ambrose amplifies it b Ambros in locum by the Parable in the
exercises It was meat and drinke to him to do his Fathers will to thee to do thine owne vile will What likenesse is here this is not to be conformable but contrary vnto him Doest thou thinke to bee like him in glory which liuest thus That that body of thine which thou hast made an Instrument of Whoredome Drunkennesse c. shall be endued with his glory No no. It is as possible for thee to bee saued liuing thus as it is possible for Christ to be like thee That hee might be the first borne among many brethren This is the limitation of the conformity We shall haue glory not equall but like not by Arithmeticall but Geometricall proportion not inch for inch but sutable to our estates He is the first borne and therefore must haue the double portion That This is not to be taken finally but causally for this was not the end but the reason why we should be patient because so was our Elder brother vnto whom we must be conformable That hee might be the first borne He is so called by allusion to the priuiledges of the first borne They were the Princes of their Families a Gen. 4.7 and Priests till the Tribe of Leui was separated to that Office in their stead b Num. 3.12 And they had a double portion c Deut. 21.2 Chro. 21.3 diuiding the inheritance among the rest of the brethren So Christ is our King Prophet Priest and is anointed with the oyle of gladnesse aboue his fellowes d Psal 45. Heb. 1. Among many brethren That is the Elect which by Adoption are the sonnes of God and so the brethren of Christ Christ tooke our Nature vpon him but we are not his brethren hereby but when wee partake of his Nature being Bone of his Bone and Flesh of his Flesh by a supernaturall birth as he is Bone of our Bone by a naturall then are we his brethren These brethren are called many in regard of themselues not in regard of the Reprobate Here are three things 1. Christ is the first borne Colos 1.18 Reuel 1.5 We are his brethren Iohn 20.17 Heb. 2.11 We shall be like him 1. Iohn 3.2 Vse 1. It is much to be Gods seruants but to be his Sonnes euen the brethren of Christ is an excesse of Loue. We giue God iust cause to be ashamed of such children as wee are and our blessed Sauiour to be ashamed of such brethren Christ is not ashamed of thee though thou beest poore though ful of infirmities be not thou ashamed of him and his seruice the world casts shamefull and opprobrious things vpon them which followe Christ which keepes many from professing the Gospell this being such a rub which they cannot get ouer Remember Christ is not ashamed to acknowledge and call thee brother put on thou therefore Dauids Spirit I will saith he Psalm 119. confesse thy name before Princes and will not be ashamed Vse 2. A friend in the Court is worth much Wee haue in the Court of Heauen a speciall friend euen a brother to speed our suits Let it comfort vs in Prayer and make vs confident to go to him and not to the Virgin Mary c. Vse 3. Naturall brethren howsoeuer they may discent among themselues yet they will take one anothers part against enemies so that wrong one wrong all Let then the World and prophane men take heed how they wrong vs for Christ is our brother and hath promised protection and to take our parts Vse 4. Christ is our Elder Brother therefore our Prince vnto whom we owe subiection and obedience If we be sanctified and performe this Hee is not ashamed of vs. Thou art ashamed of thy brother if he be a Drunkard a Thiefe a Whoremaster if thou beest such assuredly Christ is ashamed of thee VERSE 30. Moreouer whom hee did predestinate them hee also called and whom he called them hee also iustified and whom he iustified them he also glorified THe Elect are Predestinate to bee conformable to the Image of Christ this Conformity is when they are called Iustified and glorified of which speakes this verse And so is absolued the whole order of our saluation God purposeth to saue some of mankind falne These he fore-knoweth these fore-known he predestinateth these he calleth iustifieth and glorifieth In the two verses going next before Paul carried vs vp into the third Heauen Here he bringeth vs downe againe to the Earth to behold the patefaction of Predestination by Vocation Iustification Glorification Those whom hee predestinateth that is to saluation from euerlasting He also called In time and out of their sinfull estate from the number of the wicked outwardly by the Law the Gospell which calling is common to the Elect Reprobate Inwardly by the operation of the Spirit in their hearts whereby they are inabled to fulfill the condition of the Gospell which is to beleeue and this is proper to the children of God Them hee also Iustified That is hee accounteth and pronounceth them righteous by the offred righteousnesse of the Gospell which in their vocation by Faith they apprehended Them he also glorified Not maketh them renowned and famous but did gloriously saue Glorification is a putting away of basenesse and dishonour and a putting on of honour euen the honour of immortality and saluation Q. But where is Sanctification A. Some say it is included in Vocation and Iustification but rather in Glorification Sanctification is Glorification inchoate and Glorification is Sanctification consummate These are so inuiolably connected that hee who is predestinated is as certaine to be saued as if hee were in heauen already The way vnto this Glorification is the Crosse therefore we are to be patient in sufferings The fore-acknowledging or loue of God is the fountaine of the Predestination of Saints of which loue wee may say that it is from euerlasting to euerlasting from the Eternitie of Predestination without beginning to the eternity of glorification without end the Necessary meanes betweene both Vocation Iustification I purpose not to common place of the Nature of these graces but onely to speake of their Connexion and Relation one with and toward another which are so linked together that they follow and conuert Affirmatiuely and Negatiuely from the first to the last and from the last to the first as in a chaine of diuers linkes if yee draw any one the rest follow doctrine The way from Predestination to Glorification is by Vocation and Iustification so that whosoeuer is called and iustified was predestinated and shall be glorified This appeares by comparing together these places 1. Cor. 1.9 Rom. 1.7 1. Pet. 1.9 Iude 1. Act. 13.48 Vse 1. These graces proceed not from merit but from Gods foreknowledge and loue Vse 2. The opinion of vniuersall Election is here exploded All are not called therefore all are not elected So long as God continues his Gospell presse to the doore of his House to obtaine this Calling
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
some a Stone to the Ignorant a Rocke to vnbeleeuers by some a Stone to his Incarnation a Rocke to his Passion c. but these are too curious the best is to take them as signifying one and the same thing Three things made the Iewes to stumble First the meanenesse of his Person they expected that the Messiah should haue come as another Alexander Ioh. 7.48,49 Secondly the meanenesse of his followers his Disciples Fishermen his Hearers the meanest of the people Thirdly the qualitie of his Doctrine full of reproofe of their Hypocrisie and vile dealing They sought to bee praised of all men but hee vncased their Hypocrisie and laid them open denouncing woe woe woe against them 2. Where this stone is laid in Sion in Iewry in the Church 3. Who put it there God himselfe in the first and chiefe end to build men vp to saluation but if they refuse and disobey then to be a Rocke of offence 4. To whom To vnbeleeuers noted by the contrarie 5. The effect They that stumble shall be ashamed noted also by the contrarie They that beleeue shall not bee ashamed doctrine Christ is a Rocke of offence to them which beleeue not nor repent Luke 2.34 1. Cor. 1.23 1. Pet. 2.6 Vse 1. Many speake euill of the Gospell and of hearing Sermons 2. Cor. 6.14 Be not offended at it you see it is no new thing If any wonder that the Gospell hath such enemies as the Diuell and the Pope are and that it is such a moat in their eyes Let them remember that light and darknesse are contrary and they which doe euill hate the light Ioh. 3.20 and Christ himselfe is stumbled at Vse 2. The Reason why so much preaching brings forth so little Faith is because men thinke not reuerently of it but account the preaching and professing of the Gospell a meane thing The meane conceit the Iewes had of Christ bred their Infidelitie The meane conceit Nathaniel had of Nazaret Ioh. 1.46 at first hindred his Faith When the Woman of Samaria began to conceiue more highly of Christ she left scoffing and beleeued And when Nicodemus is perswaded that Christ is a Teacher sent from God Ioh. 4.19 Ioh. 3.2 he resorteth vnto him for instruction So when we heare the Word not as the word of man but as it is indeed the Word of the liuing God it will be powerfull and worke Faith in our hearts Vse 3. Nothing more Soueraine then Christ yet an offence to wicked men No sauour more sweet then of the Gospell yet a sauour of death to the wicked As wholesome meate to a healthfull man hath a good rellish but to one that is agueish euen honey is bitter and as the light is cheerefull and comfortable to sound eyes but an offence to sore so to good men there is nothing more delightfull then the Word then the which there is nothing more tedious to the wicked There are diuers kindes of them which stumble at Christ and his Word 1. The Iewes as appeares in this place 2. The Turkes who cannot be brought to seeke for saluation in him who hath hanged on a Tree 3. The Papists Tell them that their Masses doe no Good that workes iustifie not that the Virgin Mary cannot helpe vs that Christ is our onely Mediator They cry out Sedition Heresie c. We are made blocks good works are spoken against 4. The Worldling Who affecting pleasure and gaine and perceiuing the Crosse to follow the Gospell is by and by offended 5. Ignorant people who are offended with the paucitie of Professors If this be the true Religion why is it so much spoken against Shall none be saued say they but they which follow Sermons c 6. A sort of people among vs called Separatists or Pharises whom I much pitie because I am perswaded there are some amongst them that are conscionable These stumble at our mixt assemblies they will not know that the best field hath Tares the best Wheate chaffe the best men faults and the purest Christians defects Yea they will not see the beames in their owne company but in our Church euery moate troubles them 7. Our ordinarie profane people who cannot afford a good word either to a Preacher or conscionable Professor These say It was neuer merry world since there was so much Preaching so much following of Sermons is to make men Beggers Fooles to runne out of their wits What is the matter with these men What is that which troubles them The Truth is These men which say after this manner are either Drunkards Whore-masters common Swearers or giuen to some notorious lewdnes and because the Word findes them out and diseases them in their euill courses therefore they are offended at it If they bee not controuled for their faults they are quiet enough Herod was a wonderfull Gospeller for a while till Iohn told him of his Incest So the Preacher is a good man till he tell them of their faults Vse 4. Christ and his Word are good to them which vvalke vprightly Mic. 2.7 Beleeue in CHRIST and obey his Word then will Christ be thy defence and his Word thy Comfort But if thou bee profane and thereby an enemy to thy selfe then is the Word thy enemy which if thou didst loue obey would be thy faithfull friend euen in the houre of Death When Moses threw his Rod out of his hand it became a Serpent and hee was afraid of it but when he laid hold of it and tooke it to him it became That Rodde whereby hee wrought many Miracles So cast the Word from thee and it is a Serpent but lay hold of it by Faith and obey it and thou shalt haue the great Worke of thy Saluation wrought thereby Blessed is the man which is not offended at Christ and his Word It is hard to kicke against the prickes If a man strike his hand vpon the point of a speare he hurts not the speare but his hand If hee spurne at a stone hee hurts not the stone but his owne feete so whosoeuer maligne and speake euill of the Word Alas they hurt not that but themselues euen to their vtter condemnation if they repent not If thou hast beene a despiser repent loue and obey the Word that thou maist be saued THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANES VERSE 1. Brethren my hearts desire and prayer to God for Israel is that they might be saued IN the ninth Chapter appeared that the Reiection of many Iewes doth not preiudice the promise of God and therfore the doctrine of Iustification by faith remaineth firme In this Chapter the Apostle answereth another Argument in which the Iewes put wonderfull trust viz. in their holinesse and zeale thus If none be saued but those which beleeue in Christ then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall Paul tells them that all this auailes not before God but faith
as Saint Paul teacheth to Timothy where he speaking of Prayer saith 1. Tim. 2.5 We haue but one Mediator betweene God and vs euen Iesus Christ Farther though they teach this in the Schooles yet which is much to be blamed they direct their people to practise otherwise and to pray to Saints for the fulfilling of their desires As I could shew in diuers of their prayers which I haue seene most blasphemously appeares in their Ladies Psalter Concerning which it is to be vnderstood that the common sort of Papists are taught vpon Beades to say ouer certaine Aue Maries Pater nosters to ten Aue Maries one Pater noster which beeing fiue times said ouer make one Rosary as they call it And that they might not be deceiued in their tale they say that S. Dominick it may be one of our Ladies Chaplaines found out the vse of Beades for that purpose From hence comes our Ladies Psalter which consists of three Rosaries Of which Psalter there is a peculiar Fraternity endowed with many Indulgences by diuers Popes Vnto this Psalter are added diuers prayers to the blessed Virgin specially the Versuall Salutations in imitation of Dauids Psalmes which some say was done by Bonauenture In which I may be bold to say are many obominable things wherein they pray in the same manner and words to the Virgin Mary in which Dauid prayeth to God and not according to the sense of their Schoole distinction Vse 3. He saith not Euery one that prayeth shal haue that which he desireth but shall be saued Thou shalt haue all thy desires if they stand with Gods glory and thy good otherwise it is not good for thee to desire to haue them Paul prayed for the remouall of a temptation and it was not remoued for Gods and Pauls greater glory in ouercomming Aske for necessary grace and saluation and thou shalt be sure to receiue it A certaine vvidow desired of Saint Austen direction so to pray as she might be heard and he wishes her to pray for a blessed life If he be compelled to giue which is vn willingly wakened by the suiter how much more bountifully vvill he giue which needes no waking but wakens vs that wee may aske him t Aug. ep 121. ad orobam de orando Deo Vse 4. Prayer is a singular refuge in trouble In warre Moses did more good with his prayers against Amalek then the Souldiers did with their swords As a strong Castle in a commotion so is prayer vnto God in trouble When Christ tells of the troubles of the last daies Luke 21 36. he aduiseth to prayer and accordingly himselfe practised Prayer is the buckles of Christian Armour The great neglect of this dutie is the cause that we are so often ouercome in temptation and ouertaken with foule enormities Hee that sanctifies himselfe in the morning with prayer is the stronger to resist tentations all the day after for as when the Lion roares the beasts hide themselues so there is nothing that sooner putteth the diuell to flight then faithfull prayer Not to pray is a note of a wretch and such lie open to all the plagues of God Vse 5. Not euery saying Lord Lord shall obtaine saluation but that Inuocation which hath Faith for the roote and Obedience for the fruit For we shall not receiue if either wee belieue that God will not giue our asking or if we glorifie him not with a godly life If I regard wickednesse in my heart the Lord will not heare me saith Dauid Psal 66.18 Let euery one that calleth one Christ depart from iniquity saith Paul 2 Tim. 2.19 The prayer of a righteous man auaileth much saith Iames. Iaco. 5.15 As the Serpent going to drinke layes downe his poyson so doe thou lay aside thy sinnes when thou goest to prayer If a man hauing murdered his neighbours child should come with his hands reeking with the blood to intreat a kindnesse should he obtaine So neuer make account to be graciously heard when thou presentest thy selfe before the Lord with the tokens of thy pride on thy body or in the steame of thy wine and strong drink c. VERSE 14. How then shall they call on him in whom they haue not belieued and how shall they belieue in him of whom they haue not heard and how shall they heare without a Preacher 15. And how shall they preach except they be sent as it is written c Esay 52.7 Naum. 1.15 How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things 16. But they haue not all obeyed the Gospel For Esayas saith d Esay 53.1 Iohn 12.38 Lord who hath belieued our * Or Preaching Gr. the hearing of vs. report 17. So then Faith commeth by hearing and hearing by the Word of God SAint Paul hath before spoken of Faith and the righteousnes of it and some thinke that here his purpose is to shew the meanes to come to Faith which is by hearing the Word This is true but the whole cōtext in my opinion shewes that Paul hath another drift in these verses namely to proue that the Gospell must be preached to the Gentiles which the Iewes could not abide to heare of The Apostle said that vvhosoeuer Iew or Gentile calles vpon God shall be saued Hence hee inferreth that the Gospell must be preached to the Gentiles The Argument is thus It is the will of God that the Gentiles should be saued But without the Gospel they cannot be saued Therefore the Gospel must be preached vnto them The first Proposition is auouched before the Minor is in these verses proued where wee haue the Argument it selfe verse 14. and part of the 15. with the 17. The other part of the 15. and the 16. verse are an Amplification of the Argument The Minor is proued by a heape of Arguments m Sorites clapt together from the first to the last thus Those that call on the Name of the Lord shall be saued But none can call except they beleeue nor belieue except they heare nor heare but by a Preacher nor preach except sent Therefore Faith comes by hearing verse 17. that is Preaching and preaching by the Word that is by the Commandement of God The Argument followes backward and backward Affirmatiuely and Negatiuely The words are familiar which he setteth downe by Interrogations which are equiualent to strong Negations How shall they call c. That is They cannot call on him in whom they beleeue not True Prayer is the effect of true Faith How shall they beleeue c. That is they cannot beleeue without hearing which is the ordinary and high-way to Faith For Faith presupposeth knowledge Knowledge instruction Instruction hearing which is the sense of learning We haue seene blinde men learned but neuer deafe men so borne He that is borne deafe is also borne dumbe The reason because we learne to speake Deafe men are barred
his owne And God can take away thy knowledge and make thee an Ideot or strike thee with madnesse and if thou beest rich in the turning of an hand hee can make thee as poore as Lazarus 5. Doth thy heart tickle thee because of thy knowledge faith patience c Sit downe and cast thy account thou shalt finde vpon thy reckoning that thy wants are more then thy receipts for one thing thou knowest thou art ignorant of ten If thou hast one good thought thou hast a thousand ill ones which arise out of thy heart as the smoke out of the bottomlesse pit As Goliah is bigger then Dauid so for the terme of this life corruption is more then grace Looke vpon thy dulnesse in prayer thy wandering thoughts thy hypocrisie c. Hold thy selfe to this taske and thou shalt finde more cause of mourning then of Pride As ballast is to the ship so will this meditation be to thee that thou shalt not be turned about with the waues of selfe-conceit Pliny records a secret of the Bee Plin. Nat. hist lib. 11. cap. 10. that in a storme it getteth vp a little stone by the weight of it to flye the more steadily and to get home in safety If thou bee in danger to be blowne away with pride let the thoughts of thy wants be to thee as this little stone 3. The parties that stand in need of these remedies are all men specially those which are extraordinarily graced by God euen such as are truely sanctified all other sinnes are in euill this is in that which is good and therefore the harder to be auoided Themistocles We are all of his minde who being asked what song he delighted most to heare said that wherein his praises were set forth when wee passe the streetes how doth it please to heare the people say There he goes a very worthy man it is incredible how this steales vpon Gods best and most sanctified children Euen Paul hauing receiued extraordinarie reuelations must be taken downe with the buffettings of Satan lest hee bee proud Hierom that liued a retired and mortified life said that he could hardlier be brought to want arrogance then gold or siluer Study and pray for Humility the honor of a Christian It is the first second and third thing to bee sought for of a Christian as pronuntiation is of Demosthenes his Orator Moses face shone when he had talked with God Exod. 34.19 and he wist not And excellent degree of grace is it to be excellent and not to take notice of it As boughes the more laden with fruit are the more lowly and as when the Sunne is at the highest our shadowes are at the shortest so the more grace would be adorned with the more humility The Diuell will tempt thee to all vitiousnesse if he cannot preuaile that way he will tempt thee to be proud of thy goodnesse yea to be proud because thou art not proud In the middest of grace pray for an humble heart VERSE 20. But feare THere is a worldly feare and a feare that hath respect to God which is Seruile or Filiall this Initiall or more perfect The filiall feare is heere meant which makes vs carefull not to displease God our Father Feare that is looke to thy standing for feare bringeth forth care and they that feare not are carelesse doctrine He that beleeueth feareth God 1. Pet. 1.17 If you call him Father there is faith then as it followes passe your time in feare 1. Cor. 10.12 He that thinketh he standeth there is faith let him take heed he fall not there is feare Phil. 2.12 The Papists from this and the like places teach that we are vncertaine and must doubt of our saluation He that feareth doubteth say they but he that beleeueth feareth Ergo. We deny the Maior being vnderstood of filiall feare as it must be in this place for filiall feare causeth not doubting but more sure standing Blessed is the man that alway feareth saith the Spirit Prou. 28.14 but alwayes to doubt were no blessing but a rack to the conscience I will put my feare in their hearts saith God Ier. 32.39 that they shall neuer depart from me So then there is a feare of assurance this is filiall as well as a feare of doubting this is slauish He that is in the toppe of a tree if he feare to fall will claspe the better hold He that is carelesse hath no firme securitie but he that feareth may be secure Vse 2. This feare manifesteth faith for where there is faith there is a grace whereby we are afraid to doe any thing which may offend God and weaken our faith Art not afraid of drunkennesse whoredome blasphemie c. then hast thou no faith He that hath a charge of money vpon the way how carefull is he how often is his hand vpon his sword his eye is busie at euery corner and crosse way to discerne dangers and when he comes home is carefull to locke it vp and the more his treasure is the more is his care but a man that hath no treasure in his house leaues open his doores and feares nothing So the want of feare argues the want of faith Remember the pretiousnesse of Gods fauour and of the bloud of Christ whereby thou art redeemed and be ashamed of thy carelessenesse whereby thou squandrest away that which is so dearely bought VERSE 21. For if God spared not the naturall branches take heed lest he also spare not thee IN the 20. verse the Apostle admonished the Gentile thus Be not high minded but feare In this verse is a reason of that Admonition and in the 22. ver the Conclusion of this whole Digression The reason is taken from the effect of the contrary If they be high minded and feare not God will punish them as if he should say Thou standest on the top thou must not hane high conceits lest thou come tumbling downe A man that is on the top of a tree bragges not of his height but lookes to his hold so doe thou saith Paul or else thou shalt fall This is confirmed by an argument a Maiori thus If God spared not the naturall branches much lesse will he spare thee This reason is doubly amplified First from a caution Take heed Secondly by an Antithesis betweene the naturall branches the Iew and the ingraffed the Gentile That which is naturall is surer then that which is ingraffed As a natural child is more affectionately beloued then an adopted If the Iewes were cast off which were borne of Abraham Isaac and Iacob and who had many priuiledges much more the Gentiles if they take not heed which are sublimed with no commendation Nullae commendaetione sublimatur Amb. doctrine All without respect which continue not in grace shall be broken off Luk. 13.3.5 Reuel 2. Vse God is not moued with outward priuiledges to spare any or to tolerate in his orchard those which are fruitlesse and onely
fading professors shall be cut off If thou returnest with the dogge and swine to the vomit and mire of thy former sinnes it had bene better thou hadst neuer knowne the way of righteousnesse for as the Lord liueth who cast off the Iewes so he shall also cast off thee Pray for perseuerance and looke to thy selfe that thou loosest not the things which thou hast done but that thou mayst receiue a full reward VERSE 23. And they also if they bide not still in vnbeleefe shall be graffed in for God is able to graffe them in againe HEre is the other correction on the part of the Iew by which Paul mitigates allayes the seuerity of his speech which he vsed of them ver 22. The speech was that Gods seueritie is on the Iew the correction is here If they continue in their vnbeleefe but if they continue not in it they shall be graffed in againe This is proued by a reason from the power of God God is able to do it Thus these words pertaine to the former exhortation and with all the Apostle in them falls into his former argument to proue the reiection of the Iewes not to be finall and so we will consider of this verse viz. as it belongs to those things which follow In this verse and those which follow the Apostle sheweth three things concerning the generall calling of the Iewes before the end of the world First that it is possible Secondly that it is probable Thirly that it is certaine The first in this verse the second in vers 24 the third from ver 25. to the 33. In this verse we haue two things first a proposition The Iew if he continue not in his vnbeleefe shall be graffed in Secondly a reason from the power of God For God is able to graffe him in againe The Apostle here speaketh of the multitude of the Iewes of whose calling the Gentiles despaired as of a thing impossible but Paul tels them it is possible by the almightie power of God Obiect But from the possibilitie to the being of a thing is no certaine conclusion Answ Paul proues not here directly it shall be so but that it is possible which is enough against the Gentiles in this that they held it to be impossible But if we be certaine of the will of God then from his power is a certaine Argument Now a Quere may be heere made whether that there bee not alway in things of this nature a secret supposall of the will of God as where Paul exhorts the Corinthians to almesgiuing lest any man should grudge and say Heere is such calling for almes such taxes collectiōs euery Sabbath that if we should giue to euery one we and ours must want lest I say any man should thus oppose O saith Paul 2. Cor. 9.8 let no man argue thus for God is able to make you abound in all sufficiencie where Paul reasoneth not only from Gods power as I take it but from his will also supposed or else me thinkes Pauls argument should not be perswasiue But howsoeuer it is most safe to follow Interpreters which say that heere Paul proues onely that the calling of the Iewes is possible Quest But cannot God doe more then he will Ans In regard of vs there is a difference betweene the Wisdome the Will and the power of God The first being the directing the second the commanding the third the executing beginning of things but in God these differ not And yet it is true he can doe more then he will doe but not then he can will to doe He actually doth no more then he actually will doe but whatsoeuer hee can doe hee can also will to doe if he please The power and will of God are of equall latitude and extent if we euenly examine them viz. his actuall will with his actuall power and his potentiall wil as I may so terme it with the power answerable thereto Yet heere obserue a difference betweene the Creator and the Creature Man cannot do all that he actually willeth God can doe more then hee actually willeth It is not fit that the power of man should be equall to his will because he is euill but it is fitte that Gods will should bee more then his actuall power because he is infinitely good doctrine The Doctrine in the Hypothesis The Iewes if they continue not in their vnbeleefe shall be graffed in againe Luk. 1.37 Matth. 19.26 doctrine The Doctrine in the Thesis Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Ezek. 18 21. Vse 1. If they continue not in their vnbeleefe The chiefest barre to a mans saluation is an vnbeleeuing heart Many will say of our ciuill men and women if they goe not to heauen Lord haue mercy vpon vs and yet our Sauiour told the Pharisees who exceeded all men in ciuil Iustice that publicans and Harlots should goe before them into the Kingdome of heauen why because they beleeued not Ciuill righteousnesse is not in it selfe euill but good but not good enough to saue a man It may be without faith but faith cannot be without it Moralities without faith are like a goodly picture which is faire to looke vpon but a man can haue no society with it because it wants life so a ciuill man is good to liue by but his Iustice is but painting Consider a Iew he liues ciuilly yet is he accounted an odious creature and thou wouldest not bee in his estate What makes him odious his Infidelitie Labour therefore for faith which is the soule of obedience and will saue thy soule Vse 2. Heere is a singular comfort to poore afflicted consciences distressed for their abominable sinnes committed Art thou such a one Thus farre thou mayest be comforted God is able to saue thee and will if thou continuest not in thy sinnes and vnbeleefe It is a comfort to a sicke man if the Physition tell him his disease though dangerous is yet curable if it bee not driuen too long before remedies be applyed So God is able to saue thee if thou deferrest not thy repentance If we looke only to our selues there is nothing but impossibilities and desperation but if we looke vp to heauen to see what God can and is ready to doe only staying for our beleeuing and repenting there is great hope Euen thou Iew which hast crucified and blasphemed Christ if thou canst cease from vnbeleefe thou shalt be saued For as all the promises in the world so the threatnings are conditionall The King of Nineueh said Ionas 39. Let vs repent for who can tell if God will turne away his fierce wrath but if thou repentest I can tell thee on good assurance that God will turne his wrath from thee though thou wert one of them which crucified his Sonne How should this breake our hearts and mooue vs to repentance Vse 3. Despaire not of the saluation of any neither finally censure any though neuer so
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
and therefore much to be pitied that of so many so few should be saued Anselme notes the Iewes to be as the sand in regard of their barrennesse of Faith vvhich is true but here it signifies their great multitude and Number 4. The fourth Amplification is vers 28. which the Ancients haue expounded of the manner how the Remnant should be saued Amb. Hieron Anselm Aqum namely by a short word that is say they by the Gospell which teacheth Faith wherein the Law also is by Christ abbreuiated into the loue of God and of our Neighbour And this word is abbreuiated in Righteousnes because the Righteousnesse which the Law could not giue is giuen by the Gospell Chrysost Ambros Phot. Cyprian l. 2. cont Iad c. 3. Or because the Word of Faith bringeth a Consumption of sinne Or because another Gospel succeedes not this as this did the Law Or this Word is Christ The Word Incarnate so abbreuiated to the Nature of man that He whom the heauens cannot containe should bee contained in a Manger Hier. ad Alg. q. 10 The later Writers expound it as a reason why but a Remnant should be saued namely because God hath purposed to make a short word that is businesse or worke as it is well translated in his Maiesties Bible The Hebrue terme signifying both And thus it notes either the greatnesse of the Destruction of the Iewes by Titus and then the Remnant should teach and publish Righteousnesse in all the world Corneli Corn◅a Lapide Or the speedinesse as if the Prophet should say As I haue soone said it so shall the Lord in a trice bring it to passe Cōment Hieron ascripti Or the certaintie from the Decree of God which hee shall fully execute so that no strength shall resist euen as the course of a Riuer cannot be stopt Tremellius in Esay 11. In the other Testimonie verse 29. we haue also two parts First the Position Secondly the Amplification The Position A seede shall be saued By seede is not meant The Gospell or the Apostles or Christ but the same that is meant by Remnant that is a few That as but a few were preserued at the Captiuitie of Babylon So but a few shall obtaine the Promises Beza This Remnant is called a Seede not only because the life of things is preserued in the Seede but also because that of a mans whole crop the most is sold and eaten and the least part reserued to seede the land for another haruest Piscator This is amplified two wayes First from the Author of this Reseruation God here called the Lord of Hosts All creatures are his Hosts in regard of their multitude as an Armie consists of many troupes Secondly in regard of their order which is admirable as order makes an Armie-beautifull Thirdly in regard of obedience for no Souldier is so ready and prest at the command of his Centurion as all creatures are ready to fulfill the will of God Euen Flyes and Lice if God muster them together God can arme all the creatures against sinfull man the least whereof euen a Flye is able to make an end of vs if God giue Commission Secondly it is amplified from the grieuousnesse and totalitie as I may say of the Deletion of the Iewes if God had not beene mercifull Expressed by a Similitude of the destruction of Sodom and Gomorah where all perished saue Lot and his two Daughters The summe is that as many thousands of the Iewes perished by the sword of Hazael Ioash Sennacherib Nebuchadnezzar c. and had all if God had not preserued some few so but a few onely of them shall bee saued from euerlasting destruction of which those destructions before named were types doctrine But a Remnant of the multitude of the Iewes shall be saued Esay 8.18 24.13 Amos 3.12 Vse 1. Dignitie and multitude moue not GOD to haue mercie but hee delighteth in them that feare him though but a few 2 Esd 8.2 Though the wicked bee ten times so many as are the good yet they shall bee damned these shall bee saued Vse 2. As there is much Pot-earth to a little gold Ore so the Reprobates are many more then the Elect. These are a little flocke * Luke 12.32 in comparison though in themselues an innumerable company Yea in the Church Many are called but few are chosen c Mat. 20.16 And of foure sorts of grounds there is one onely good e Luke 8. Many haue stony hearts many haue thorny but they which haue good hearts are the lesser Number If we should suruey Town-ships alas how many Ignorant should we finde to one that hath sound knowledge How many Swearers to one who feares an Oath How many Drunkards Vncleane Persons Couetous Proud Hypocrites to one godly and true-hearted Professor Bee not offended then at the pouertie of Beleeuers and godly persons neither follow the multitude For the greatest part is commonly the worst part There vvere many that cryed Crucifie to one Nichodemus or Ioseph of Arimathea that spake in the defence of CHRIST It is a common Argument Doth not euery body thus or thus Shall I follow a few singular persons Better it is to follow a few to Heauen then a multitude to Hell and to be damned for company Why are the multitude of the Iewes reiected Had they not the Law Offred they not sacrifice They offred but to Idols They had the Law but obeyed it not They acknowledged not God g Esay 1.2,3 Were the worse for corrections i Ibid verse 5. Despised the Prophets till there was no remedie k 2. Chr. 36.15,16 Profaned the Sabbath l Neh. 13.17,18 Transgressed and turned back m Dan. 9.6.20 c. These were the causes O let England lay it to heart and repent for what corner of it is free from all these grieuous abominations As Ierusalem iustified Sodom so we may well iustifie Ierusalem abounding in all damnable transgressions and contempt of the Word Let vs be wise by the example of the Iewes lest others become wise by our example Seest thou any to feare God take a good course in these perilous times wherein sinne so abounds and so many occasions and prouocations to euill offer themselues Surely it is the great mercy of God Wee say its strange to see men so vile but indeed it is not strange that our corrupt nature should bring forth abominable fruites but this is strange that any hauing such a corrupt nature as we haue all and liuing in such sinfull dayes should feare God and make conscience of his waies Let euery one say If the Lord had not been mercifull and sowne in my heart the seed of Grace I had beene as a Sodomite yea as the vilest that can be named VERSE 30. What shall wee say then That the Gentiles which followed not after Righteousnesse haue attained to Righteousnes euen the Righteousnesse which is of
faith 31. But Israel which followed after the law of Righteousnesse hath not attained to the law of Righteousnesse 32. Wherefore because they sought it not by faith but as it were by the workes of the law IN these verses is a collection wherein Paul answers an obiection which might be made against that which hee deliuered out of Osee and Esay and so prepares way for the matter of the tenth Chapter The summe of the Obiection is this If the Gentiles be accepted and the Iewes reiected then is the righteousnesse of the Law condemned To this Paul answers in part here more fully in the next Chapter Here are two parts 1. A Question What shall we say then 2. The Answere in all the rest of the words Q. If the Gentiles be receiued and the Iewes cast out what shall we say then A. This will we say quoth Paul That the Gentiles which followed not the Righteousnesse of the Law haue attained Righteousnes and the Iewes which followed the Righteousnes of the Law haue not attained to it The first part of this Answere is in the 30. verse vvith a Reason annexed Because they sought the Righteousnes of the Law by faith The second part of the Answere is in the 31. verse with a reason also thereof in the first part of verse 32 Because they sought it not by faith but by their owne works That these may the better be vnderstood let vs see what a Gentile is and what a Iew. A Gentile is described Ephe. 2.11,12 and 4,17,18,19 A Iew is one lineally descended of Abraham Isaac and Iacob who is circumcised and strict in keeping the Ceremoniall Law and also of the letter of the morall Law as appeareth by the young man in the Gospel Luke 18.21 Now this makes the matter the more strange that such deuout people so eagerly pursuing the righteousnesse of the Law should not be iustified when we can haue no agreemēt with God without such a righteousnes performed which the Law requireth and that the Gentile should obtaine Righteousnesse hauing no care of the Law The reason shewes how this came to passe The Gentiles sought Righteousnes not in themselues but in Christ which they apprehending by faith were by it iustified in the light of God And the Iewes seeking it in themselues and thinking by the goodnes of their owne workes to attaine to the righteousnes of the Law missed of it it beeing in no mans power perfectly to fulfill the same onely Christ hath fulfilled it Hence was it that our Sauiour so sharply reprehended the Scribes and Pharises zealous followers of the Law keeping company with Publicans and sinners at which those Ievves were greatly offended As Peter fished all night and caught nothing so they lost all their labour because they cast not out their net on the right side where Christ was to be found doctrine None can be iustified in the sight of God by a righteousnes of their owne making but whosoeuer will be iustified must be iustified by the righteousnes of Christ through faith Rom. 3.20,28 Rom. 10.3 Gala. 2.16 Tit. 3.5 Vse 1. The Gentiles by faith attain the righteousnes of the Law Therfore the righteousnes of the Law of faith are all one viz. in respect of matter and forme The difference is onely in the vvorker The Law requires it to bee done by our selues The Gospel mitigates the rigour of the Law and offers such righteousnesse done by an other euen by Christ who performed the Law euen to a haires bredth How vvee can be iustified by the righteousnesse of another see largely opened else-where See grounds of Diuinity page 213. Et seq Vse 2. They which seeke iustification by their owne righteousnesse find it not for such practice and doctrine the Iewes are called Theeues and Robbers Iohn 10.1 If they are so called seeking it in things commaunded of God much more the Papists who seek it in things forbidden of God as prayers to Saints vvorshipping of Images and Monkish life c. Nor Iewes nor Papists are to be blamed for seeking but for seeking amisse neither doe they misse it for want of seeking but for not seeking it as they should do He that runnes in a wrong way the more hast he makes the farther he is frō his iourneyes end The right way to Righteousnes for Iustification is by Christ who is the vvay and the doore Seeke in Christ and thou shalt find so shalt thou if thou seeke in thy selfe not life but death for how should ought else be found there where sin cannot be wanting * Quomodo ibi pura esset iustitia vbi non potest culpa deesse Bern. sorm 5. de verb. Esay Because we want a righteousnes of our owne God hath affigned b Assignata est ei aliena qui carni sua Bern. Epist 190. vs the righteousnes of Christ which is better then our owne yea better then our liues being the very roote of our liues * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 10. in Epist ad Rom. 3.27 This doctrine is to be holden 1. That we may haue peace in our Consciences which by our own righteousnes cannot be attained by reason of the defect of it which must needes bring the curse but being iustified by faith wee haue peace with God f Rom. 5.1 2. That we may giue God his due glory which they doe not who seeke righteousnesse by their owne indeuours for all boasting is excluded by the law of faith g Rom. 3.27 but established by our works Q. May not a Beleeuer boast because he belieueth A. No more then a begger because hee hath a hand to receiue a reward nay a begger may more boast then wee for he that giueth giueth onely the reward but God giues both the righteousnes whereby wee are iustified and the hand to receiue the same which is our faith Ciuill righteousnes which consists in a quiet courteous sociable life in good house-keeping c. is a vaine thing to Iustificatiō I find no fault with any for liuing ciuilly neither do I speake against it but against the dangerous deceiueable conceit of it which hath so possessed the minds of many that they thinke it sufficient to bring them to heauen A good Christian is not without it but without the opinion of it If it be ioyned to faith it is a Sea-marke but without faith it is a dangerous Rock The example of the Iewes confound he confidence of all our Ciuill men They gaue almes they fasted they payed tithes of their garden-herbes c. yet Christ saith Math. 5.20 Except your righteousnesse exceed the righteousnesse of the Pharises the precisest Iewes yee cannot enter into the kingdome of heauen Paul accounted it all doung and dogges meat in regard of confidence in it Phil. 3.8 A true Beleeuers life cannot iustifie much lesse a Ciuill mans life for there is great difference 1. A Ciuil life consists in outward obseruances of the Law but