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
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
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
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
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
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
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
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
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
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
there is plenty When Satan shall trouble thee looke vnto Christ in whom thou art by Faith and Inuincibly relye herevpon There is no Condemnation to men in Christ See thou hast good euidence of thy being in Christ and then resolue that it is as possible for Christ himselfe to bee damned as for thee For thou art a part and a member of him which to perish is impossible Examine thy Faith and Repentance and labour to feele in thy heart thy vnion with thy Sauiour It is not enough to be neere him thou must be in him If thou finde so Reioyce be thankefull and walke worthily Now followes the Description of them which are in Christ viz. All those which walke not after the Flesh but after the Spirit and thus he describes them from their proper effect I say proper for it is as proper for Gods Children to walke in holinesse as it is proper for the Sunne to shine and the Fire to giue heate These words containe a double Answere to each part of the proposition viz. Affirmatiue Negatiue If you aske who are not in Christ The Affirmatiue answere is They which walke after the Spirit If you aske who are not in Christ The Negatiue answere is They which walke after the flesh If you aske who are Iustified The Affirmatiue answere They which walke after the Spirit If you aske who are Condemned The Negatiue answere They which walke after the Flesh Here we haue three things which bee of great reckoning in the Scriptures 1. Vocation They which are in Christ 2. Iustification Shall not be condemned 3. Sanctification Which walke not after the Flesh but after the Spirit The Generall meaning is Those which liue holily mortifying the Flesh and obeying the Spirit are in Christ The holy life of a Christian is compared to walking and Trauelling which is not done without a Guide Two things may be noted in those words 1. The manner of the Metaphor 2. The nature of the Argument In the Metaphor are two things 1. The Act. Walking 2. The Direction or Guide which is set downe two wayes 1. Negatiuely Not after the Flesh 2. Affirmatiuely But after the Spirit The false Guide the Flesh The true Guide the Spirit Quest But why speakes the Apostle of the false Guide Answ Because most men are enclined to this Guide being wedded to their owne opinions and taking their owne directions from the wisedome of the flesh to be best Therefore he giues them an Item of a false Guide The Scripture vsually compares liuing to walking as here So Gen. 5.24 and 17.1 c. the Reason because of the suting of one to the other for in diuers things here is great Correspondence 1. Trauellers ignorant of the way enquire after the right and neerest way So wouldst thou trauell to heauen If thou enquirest for the way of Merit it is Christ If for the way of our Obedience it is the Law There are many by-pathes Search the Scriptures the Rule of our Faith and Obedience Ioh. 5.39 2. Trauellers in dangerous and vnknowne wayes seeke for a good Guide so must he which would safely trauell to heauen Act. 8 31. For as the Eunuch vnderstood not without an Interpreter so cannot wee walke that way without a Guide Two Guides will offer themselues A false treacherous deceiuing guide which is the Flesh which will boast of her cunning and ablenesse and a true Guide which is the Spirit Both these are set downe in the Text. Take heede of the Flesh Take the Spirit 3. Trauellers enquire for good Company loth to goe alone and yet loth to goe with euill Company as with a Thiefe or a Robber So beware thou of ill Company as of Swearers Drunkards Whoremongers c. These will drawe thee out of the right way for they trauell not to Heauen-ward Let thy delight be in the Saints and in them that excell in vertue that thou maist the more cheerefully walke Psal 16. being holpen by their Prayers and vertuous examples As in a Teame a good sure Horse being among a sort of Iades is many times made shuttle and vntoward so looke for no furtherance in thy iourney to heauen by the society of wicked men 4. Trauellers especially in a long iourney clogge not themselues with things superfluous but onely take necessaries so ouerload not thy selfe with vnnecessary cares delights of the world As a heauy burthen or a long garment to a Traueller so is the world to vs in our iourney towards heauen a hinderance of our speed 5. Trauellers going a dangerous way prouide themselues of some weapon as a Sword or a good Staffe for they may meet with Robbers which would lighten them of their money So get thee a good weapon The way is dangerous Thou shalt be sure at one corner or Crosse-way or other to meet with the Diuell that old Thiefe who would bee glad to rob thee of Grace and is as greedy of it as a Thiefe of a purse The best weapon is Faith which serues for a Weapon to fight withall and also for a Staffe to rest vpon For a weapon Therefore Saint Iohn saith that Faith is the victory that ouercommeth 1. Ioh. 5.4 It is a weapon both Offensiue and Defensiue For an offensiue Weapon it is as good against the Diuell as a Pistoll against a Thiefe 1. Pet. 15.9 Iam 4.7 So saith the Scripture Resist the Diuell stedfast in the Faith and he will flee from you If a Thiefe see a case of Dags at a mans side hee will not deale with him hastily so if the Diuell perceiue vs furnished with Faith he will haue small list to meddle with vs. For a defensiue Weapon also there is none to this It is a Target of proofe or a Shield So Saint Paul cals it and exhorts Ephes 6.16 Aboue all take the shield of Faith whereby ye shall bee able to quench all the fiery darts of the wicked Faith also serues for a staffe to rest vs vpon Wee stand and are stablished by Faith Rom. 11.20 Children learne to go by the finger or by a stoole 2. Cor. 1.24 such a thing is Faith to vs. An old man will not goe out of the dores without his staffe so if thou neglectest Faith thou canst neuer bee able to hold on thy iourney of which wee haue an example in Peter who so long as hee kept in his hand in his heart this staffe Mat. 14.30 walked on the Sea but when hee let it fall himselfe began to sinke 6 Trauellers on foote prepare for their feete that they bee well shodde lest beeing wounded by the sharpe stones and thornes on which they must tread they bee layd vp by the way If thou trauellest toward Heauen thou must tread vpon thornes the points of Needles burning Coles thou canst not want shooes These are the preparation of the Gospell And your feete shod with the preparation of the Gospell of peace saith Paul Ephes
vs. Art thou afraid of Damnation because of thy sinnes Bee of good Comfort Thou hast Christ for thy Aduocate 1. Ioh. 2.2 If we be to sue downe a Commission we desire to haue the wisest and ablest men to sit vpon it If we haue a suit at Law wee couet to get the best and learnedest Councell and in most fauour with the Iudge Now wee haue a suit for Saluation wee haue strong Aduersaries The Flesh the World the Diuell the Law Who shall be our Man of Law to plead for vs Shall an Angell No we haue Christ himselfe the Lord of Angels The wisest for hee is the Wisedome of his Father and most in fauour with the Iudge for in him is God well pleased And indeed Christ hath taken our Matter vpon him God hath retained him for vs. How then shouldest thou not haue the Sentence passe on thy side Committit se homo viro disertae linguae non perit committis te Verbo periturus es Aug. Thou committest thy other causes sometimes to a man and speedest if thou committest thy selfe to that Word canst thou perish He knowes the moment of thy cause and the reasons whereby he should perswade It stands him vpon that thou preuaile because thou art of his bone and his flesh Be sure to bring him his Fee that is Faith Repentance and Obedience and thou canst not lose the day If thou canst beleeue hee can saue thee nay he must it is his Office God hath inioyned him and hee is faithfull as Moses nay more faithfull Moses as a Seruant he as a Sonne Let him that hath an Office Heb. 3.2,5,6 Rom. 12.7 wait on his Office saith he to vs and can hee neglect his Office Reade Ioh. 6.37,38,39,40 It is the will of his Father which hee alwayes delighted to obey that hee should cast away no poore Sinner which beleeues and repents Goe therefore thou Penitent Soule to Christ desire him to doe his Office to take away thy sinnes and comfort thee Hast thou no feete Hast thou stumps Creepe to him It is as possible for him to reiect thee as it is possible for him to be vnfaithfull Vse 2. Seeke not to the Virgin Mary to Angels or Saints for Saluation it is not their Office but Christs Hee offers it thee in his Word see thou refuse not to receiue it This refusall brought wo vpon Corazin and Bethsaida Mat. 11.21 Yea the dust of the feet of our Preachers is to be shaken off as a witnesse against such as contemne the grace offered in the Gospell and it shall bee easier for Sodom and Gomorrah then for such Mat. 10.14,15 Let vs not then harden our hearts any longer but while hee speaketh let vs heare his voice while hee calleth let vs make obedient answere while he stretcheth out his hands let vs runne into the Bosome of his mercy that we may be saued Amen Condemned in the flesh The former effect was a Commission from the Father to his owne Sonne In these words is the second effect containing the Returne of the Commission All Commissions speed not This sped according to the intent of the granting for sinne was condemned and taken away In this effect are 4. things First the Efficient God Secondly the Action Condemned Thirdly the Obiect Sinne. Fourthly the Subiect in the Flesh God the Father as before Condemned To Condemne is an Action of a Iudge giuing sentence against a guilty Person So is it not heere for sinne is not guilty but makes guilty Condemnation is also many times taken for the punishment which the delinquent condemned suffers neither is it so here but after a similitude as condemned Persons executed cease to bee and are taken away so Sinne is taken away Tollūtur èmedio * Beza Some expound it Hee abolished it Caluinus Some Hee abrogateth the power and reigne of it as a man hanged loseth his Offices Aquinas He weakened Ambrose Hee tooke away the authority of sinne So Martyr Hee put out of authority and Office as if the King should take away his Commission from a Subiect and disgrace him So God by Christ put sin out of Office with all the reproach that might be As Souldiers and Captaines are sometimes cashierd and sent away disarmed so Christ hath cashierd this Captaine Sinne. 3 Sinne That is All sin whatsoeuer had any consideration of sin Originall with the fruit which is Actuall sin and both these with the effect which is Condemnation Hee condemned and abolished it in regard of dominion and damnation and so it answeres vnto the freedome spoken of in the second verse 4 In the Flesh Flesh heere for the nature of Man which Christ assumed The Article would heere be expressed in That flesh The Syrian Translator In His flesh The sense Wee are freed by the Law of the Spirit of life which is in Christ for He abolished sinne in his Flesh so that wee being Flesh of his Flesh and Bone of his Bone must needs also be deliuered doctrine God by the death of his Sonne which Hee did suffer on the Grosse in our Nature hath so taken away and abolished sinne that it cannot rule in vs heere nor condemne vs heereafier Esay 53. Iohn 1.29 Heb. 2.10 to which adde Heb. 5.9 Vse 1. Sinne was condemned in the humane Nature of Christ not in the Diuine for that is impassible but the Person must bee Diuine For neither Men nor Angels could haue borne the punishment of sin but themselues must haue beene for euer condemned withall To sin is Mans worke But to condemne sin is Gods worke Q. Why did not GOD pardon sinne at once and spare his own Sonne A. The threatning Gen. 2.17 required that Man must dye for his transgression which if hee had done in this owne person he could not haue been saued Neither indeed is it to be imagined that God can forgiue sin without satisfaction to his Iustice not for any defect of power but for the perfection of his Nature which cannot but hate and punish sin Nothing is impossible to God 2. Thes 1.6 but that which hee willeth not and hee cannot will that his Iustice should be vnsatisfied Q. How can the Temporall punishment in the Flesh of Christ satisfie for the Eternall to be suffred by vs A. Though he suffred not long yet he suffred much And though the Action or rather Passion was of short continuance yet the vertue is euerlasting and infinite sutable to his Person which suffred who is Infinite Vse 2. Sinne is fully destroied because it is Gods worke and iustly because condemned And Beleeuers cannot iustly be now condemned because Christ hath payd the Debt Sinne is condemned our greatest enemy What should let vs greatly to reioyce If a man in authority being our vtter enemy should bee imprisoned put from his place and made Iacke out of Office as wee vse to say it would make vs exceeding glad or as if thou hadst a
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
likewise helpeth or rather to hope not onely hope helpeth but also the Spirit The Spirit not good Angell a Lyra. nor spirituall man as the Minister b Iam. 5.14 sic Chrysost tract 6. in Iohannem nor spirituall grace c Ambros nor Charitie d August but the Holy Ghost Helpeth As the Nurse helpeth the little child vpholding it by the sleeue or as an old man is vpholden by his Staffe e Pareus or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna subleuet Beza well translated also helpeth beeing a Metaphor taken from one that is to lift a great weight and beeing too weake another claspeth hands with him and helpeth him so the Spirit is ready to relieue vs vnder the great burthen of the Crosse Our Infirmities Not of praying though the Spirit doth help that infirmitie nor of practice to doe good but infirmitie to suffer euill not perturbations onely which arise from infirmity but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs our Infirmities that is vs which are weake The Crosse is a heauy burden wee are weake the Spirit helpes vs to carry it as Simon helped Christ doctrine God helpeth his children in trouble by his Spirit So promised Ioh. 14.16 made good by Pauls experience 2. Cor. 4.8 which was by the Spirit Verse 13. Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse it is so heauy as in pouertie not to murmure complaine or to seeke vnlawfull shifts to helpe our selues There are two speciall Reasons why we are too weake to beare the Crosse 1. The Crosse is a part of the Curse which is intolerable though it be sanctified and lightened to Gods children 2. Our sinfulnesse makes vs weake An ill Conscience enfeebles vs makes very cowards of vs. Iustine Martyr when he was a Heathen iudged by the fortitude and magnanimity of Christians in suffering that they could not bee subiect to vile affections Where a good Conscience is there wants no courage in suffering If the Diuell can make vs wound our Consciences by committing sinne then hee will easily driue vs either to murmure or blaspheme or despaire vnder the Crosse Q. But doe not many wicked men patiently beare paines and death it selfe A. No stoutly they doe but patiently they doe not It is not laudable patience but miserable hardnesse and stupiditie As Nabal dyed 1. Sam. 25.37 his heart being as a stone insensible of good or ill So also dyed the wretch that murdered Henry 4. the French King Vse 2. Let none bee confident in their owne strength wee are weake and Peter is an example He bragged that he would not deny Christ nay though all other forsooke him yet he would sticke to him and dye at his foote And yet a silly Damsell with one word put him by his resolution Mat. 26. This appeared also in the example of Doctor Pendleton as may bee read in the Booke of Martyrs Fox Acts and Monuments 1362. Censure not thy Brother for some weaknesse vnder the Crosse nor say If I had beene in his case I would not haue done so or so Thou also art weake and of thy selfe art nothing without the Spirit Vse 3. Beware of Securitie Fore-thinke of the Crosse and prouide for it Sudden troubles and vnpremeditate are the more grieuous ouerwhelming as the breach of a high wal oppresseth vnawares In the day of peace prepare for battell A faire day makes vs to be taken in a storm many times without our Cloakes Thinke therfore of losses aforehand of burning of houses burying of Children Husband Wife c. Thus did Iob for want of this Iob 3 25. wee heare many in the day of trouble complaining O I neuer lookt to haue seene this day c. Didst thou not It was thy fault If a man goe to Sea should he not looke for tempests Vse 4. The Spirit helpeth our infirmities The Vnregenerate shall bee sure of trouble without comfort The Regenerate of comfort in Trouble God will either mitigate their paines or strengthen them to beare or quite take them away No man will lay so much weight vpon his Horse as shall breake his backe Much more will God be carefull of his children yea as hee will not suffer them to bee tempted aboue their strength so he will giue an issue and deliuerance in due time 1. Cor. 10.10 We shall not haue one blowe or fit more then we are able to beare He that can endure but three fits shall not haue the fourth * Non quarto die pati permittetur qui scitur vltra non posse quam triduo tolerare Ambrosius Vse 5. If thou hast deliuerance out of trouble ascribe it not to thy selfe saying I rub'd out I pluck't vp a good heart got out Acknowledge the praise to God which helped thee Vse 6. Grieue not the Spirit by which thou art helped If thou shalt prouoke him by thy sinnes how canst thou expect his helpe Make him so familiar now by thy carefull obedience that he be not a stranger to thee in the day of thy trouble Verse 26. For wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered THe Spirit is a principall helpe in the Crosse and one of the principallest meanes whereby the Spirit helpes vs is by teaching vs to pray which is shewed in these words Where we haue three things First our Ignorance and impotency to pray Secondly from whence wee be made able Thirdly the successe and fruit of such prayers they are acceptable The two first are in these words which we will handle together The third is in the 27. verse It is a great cheering of the heart in the Crosse if we can pray but alas wee know not what to pray we ought to know but we do not either in regard of matter or manner But the Spirit August that is the Holy-Ghost maketh intercession for vs not is our Intercessor but maketh vs to pray So the Spirit cryeth Abba Father Gal. 4.6 not that the Holy Ghost cryeth but teacheth vs to cry Christ and the Spirit are as the Master of Requests but in different manner Christ by the power of his merit the Holy Ghost by the efficacy of operation in vs. As a Schoolemaster with his Schollers so dealeth the Holy Ghost with vs stirring vs vp to pray and prompting vs with sighes grones and words fitting For vs For our profit Aquinas Beza With sighes that cannot be expressed For their greatnesse for as there is a ioy vnspeakeable 1. Pet. 1. So also a sorrow and earnest desire in the Saints not to be vttered Rather for their littlenesse both because we scarce feele them and know not what our hearts meane and this is the fittest because of that which followeth Toletus Hee which searcheth
the heart knoweth GOD knoweth euery little striuing and groning Euery sigh in Repentance though neuer so weake is obserued by the Searcher of hearts doctrine The Doctrine Ability to pray is not of our selues but the Holy Spirit Iames 1.17 Psal 20.17 Zach. 12.10 As the Eunuch vnderstood not what he read without an Interpreter Acts 8. Luke 11.1 So neither we how to pray without a Teacher Therefore the Disciples desire Christ to teach them how to pray Mat. 20.22 And Christ tels the Mother of Zebedeus children they knew not what they asked Vse 1. If there be any power in man vnto any goodnesse then to Prayer but not to Prayer Therefore of himselfe to none Vse 2. Prayer is a great refuge in affliction Is any afflicted Let him pray a Iam. 5.13 So haue the Saints done and haue been deliuered Moses at the Red Sea b Exod. 14. and fighting with Amalek preuailed by Prayer c Exod. 17. So Asa d 2. Chron. 14.11 so Iehosaphat e 2. Chro. 20.12 so Hezekias f 2. Chro. 22.20 so our blessed Sauiour g Heb. 8.7 Therefore did the Heathen Mariners in a great stresse of weather reprooue the drowsines of Ionas and rayse him vp to call vpon his God k Ionab 1. As in stormes the Birds and Beasts flocke to the rowes and the Mariner to the Hauen so the Saints in trouble vnto God by Prayer Not to pray is a signe of a wretch l Psalm 14. so is it by play and merry company to seeke ease in trouble as Saul by musike and not from God by prayer Let vs pray we haue a Commandment a gracious promise to be heard The Martyrs in their godly letters to their frends write Pray pray pray The want of comfort is from the want of Prayer Vse 3. Prayer is a great trauaile of the heart our Nature will not away with it but vpon euery little occasion neglect it seeke to the Spirit for helpe and force nature Vse 4. Sighes are prayers and the voyce not absolutely necessary being but an accident the substance of prayer is the desire of the heart This the soule of prayer words but the body which without the soule is but a dead carkasse If thy heart grone not words are but babbling the hypocrites drawing neere Many haue feruently prayed that haue spoken neuer a word Moses at the Red Sea a Exod. 14. Hezekiah when he chattered b Esay 38,14 Anna Samuels mother c 1. Sam. 1.13 her lips went but no word was heard she prayed seeretly in regard of words openly in regard of her faith d Prece occulta sed manifesta fide If a man had the voyce of a Lyon the eloquence of Apollo the learning of Moses it were nothing without the desire of the heart Neither is prayer to be measured by either the multitude or sinenesse of words but by the earnest grones of the heart as in money we esteeme the value of the piece not the quantity A little piece of gold is in value to a great piece of siluer So that prayer is to be preferred which in few words hath a great deale of spirit When thou goest to pray enter into thy chamber that is of the heart saith Ambrose no matter though the dore of thy mouth be shut so the closet of thy heart be open So this busines is dispatched more by sighs then speeches more by teares then words Neither doth the noise of the lips please God better then the ringing of the bells without the inward meditation of the hearâ— A Father hath compassion vpon his sick child when he complaines but when it cannot speak but only weeps grones and looks vpon the father this doubleth the fathers bowels So the Lord heares vs when we speake but when we cannot speake but onely are able to grone his compassions are doubled toward vs. Vse 5. Tyrants may cut out our tongues but cannot hinder and bar vs from prayer For the sighes and grones of the heart are prayer VERSE 27. And he that searcheth the hearts knoweth what is in the mind of the Spirit r Or that because he maketh intercession for the Saints according to the will of God HEre is declared the successe of the prayers and grones of the Saints they are known and accepted This is shewed by two reasons The first from the property of God He searcheth the heart The second from the matter of their prayers in the end of the Verse they pray and aske things according to his will He that searcheth the hearts God searcheth hee need not search to know but because he knoweth hee is said to search after the manner of men who search when they would exactly know Knoweth There is a double knowledge attributed to God of knowledge onely and of allowance both are here meant From this Reason doctrine God knoweth and approoueth the prayers of the Saints Psa 38.9 and 51.17 Vse 1. God is onely to be prayed to because he onely knowes the heart It is vaine to pray to Saints and Angels who when we cannot speake know not the meaning of our grones Vse 2. Beware of hypocrisie we may deceiue men but God is not mocked The Hypocrite may make as faire a shew as the true Professour as counterfet gold may glister as bright as the true Nay the hypocrite may make a fairer as a painted face may shew more beautifull then a naturall but God searcheth the heart Vse 3. Sinne not in hope of secresie for Gods eye seeth all things euen the secrets of the heart Thou mayest hide God from thy selfe thou canst not thy selfe from God The eye of man restraineth thee from euill much more let the eye of God Vse 4. Iudge no man for thou knowest not the heart Be iustly cautelous not vniustly suspicious Vse 5. Thou art condemned for an Hypocrite God knowes thy heart If thou canst say with Peter Iohn 21.17 Lord thou knowest c. all is well Thou art in grieuous distresse and canst not pray Canst thou sigh This is prayer And though nor thou nor standers by can make any thing of it yet God can and doth make much of it The least euill in the heart cannot escape his knowledge so not the least good thought or desire God knowes more euill by vs then we know by our selues so also more good for God is greater then our heart 1. Ioh. 3. When wee goe about to pray we thinke to aske this and that but many times something is forgotten Shall this preiudice vs No. Though we haue forgotten it God who searcheth the heart will finde it well enough and reward it Because he maketh intercession for the Saints according to the will of God In these words is the 2. reason of the Application of the Grones of the Saints because they grone for things according to the will of God Hee that
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
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
conclusion That we could feele that which Paul writes Though all which hee writes bee from the Spirit of God yet here hee was more specially inspired And some obserue that Pauls stile is so beautified vvith wonderfull Eloquence and Rhetorick that nor Tully nor Demosthenes could euer haue so spoken For power some haue been affected vvith the reading of Paul as they are with thunder And S. Augustine as is reported of him Augus◅nus Erasmus Paulum quotiescunque lego videor mihi non verba sed audire toni trua Hier. epist 61. ad Pammach wished for 3. things to see Christ in the flesh Rome in the pride of it and to haue heard Paul preach In this verse is a position that no orosses or creatures can depriue vs of the loue of our God Which is set downe in a double Interrogation and that not in plaine manner but with great force that hee might adde life to it and rauish the Readers This position hath a double probation following the one from example Verse 36. the other frō the issues of our troubles ver 37. Who shall separate vs That is none can But he speaks with contempt Who shall Shall tribulation as if hee should say I scorne it As Goliah defied Dauid saying 1. Sam. 17.43 Doest Thou come to Me with a staffe So Paul with a bettor spirit defies all crosses as to be able to depriue vs of Christs loue Separate Such a word is here vsed as signifieth separation of soule and body to note that as it is grieuous for the soule to be separated from the body so much more to be separated from God From the loue of Christ Many of the ancient and of the late Writers especially Popish expound it of our loue to Christ which if it be the Genuine meaning as Martyr saith it is neither vnfit nor impious then I wonder they should say it is presumption to affirme that we are certaine of perseuerance in as much as Paul speakes in the person of all Beleeuers But I take it to be meant principally and most properly of Christs loue to vs or of the sense of it in affliction as some interpret a Piscator Rollocus If it were meant of our loue the comfort were not so great b Grynaeus Also the like phrase elsewhere c Vers 37. cap. 5.5 approues this Exposition Farther the word separate cannot properly bee spoken of our loue For wee are separated from another not from our selues d Oleuianus Vs That is Beleeuers Elect The Syrian Translator reades Mee better Vs Yet thence wee may bee put in minde euery one to labour particularly to apply it and feele it in himselfe Shall tribulation c. He said Who Speaking of persons here he speakes of things because by these things Diuels and wicked men seeke to hurt the Elect. Chrysostome obserues Pauls wisedome in three things 1. That hee saith not Shall the loue of Riches Pleasures c. which haue great force to bewitch vs but shall Tribulation Distresse c. which violence Nature 2. That he begins with the lighter and so riseth to greater troubles placing them in this order not casually but by singular Art 3. That though these which hee heere rehearseth consist of a certaine number yet euery one as a Generall hath speciall Tropes vnder it As when hee saith Tribulation he saith Imprisonments Bonds Slander Banishment c. Tribulation The word fignifieth any thing that presseth or pincheth vs. Distresse The word is translated from the straightnesse of the place to the estate of the minde when wee know not which way to turne vs as Dauid was in a strait 2. Sam. 24.14 Persecution When wee are pursued from one place to another and banished Famine and Nakednesse Which follow such as are banished and are grieuous weapons Perill of life The Sword Death it selfe noted by the instrument of it doctrine The Diuell with all his Complices cannot with all their Threatnings and Persecutions separate vs from Christs loue This is grounded vpon the Immutabilitie of Gods loue Ioh. 13.1 Reu. 2.10 Esay 43.1 Vse 1. The disposition of godly and godlesse men are different Where the godly are most bold there wicked men are cowards and where the godly are most afraid there the wicked are most bold In sinne the child of God quakes and feares there the wicked man is bold In Aduerfitie the childe of God is bold there the wicked mans heart is in his hose as we say When Moses comes to Pharaoh that hee should let Israel goe Hee knowes not nor cares for God nor will let them goe But when the plagues come Then Pray for me Moses Goe your wayes Take what you will euen the wealth of Egypt In sinne let mee alwayes bee a Coward but vpon grounded assurance of Gods loue bold and resolute in Affliction Vse 2. The Beleeuer is Assured All bitter things cannot quite extinguish the sweetnesse of Gods loue to them Tribulation cannot nor Distresse c. For as the Whale deuoures the lesser Fishes so the loue of God ouercomes these Shall Tribulation Distresse Persecution No. They are blessed which endure these things Shall Famine Hee which feeds on Christ cannot perish for hunger Shall Nakednesse Christs Righteousnesse is my clothing I shall willingly follow him euen Naked who when he was clothed with infinite Glory as with a Garment was content to be borne Naked and to be stript on the Crosse for my sake Shall Perill I know the hardest Shall the Sword Christ is to mee in life and death aduantage When the Tyrant shall take off my head my soule shall flye out vnto Christ The sense of the loue of Christ made the Martyrs esteeme Tyrants as Gnats or Fleas and torments as the flea-bitings 1. Tyrannos ipsumque adeo Neron velut quosdam Culices aestimabat Chrys Hom. 2. de laud. Pauli Tertullian of his times saith Accusatio votum est poena felicitas Tert. aduersus Gentes non procul ab initio Apolog. that to be accused was the wish of Christians and punishment for Christ they accounted felicitie A certaine woman running in all haste with her child in her armes being asked the cause O saith shee I heare a great sort of Christians are appointed to be martyred and I am afrayd lest I and my little one come too late When the Emperour Valens banished Basil and the Tribune threatened death I would said Basil I had any thing of worth I would bestow it on him which should cut Basils wind-pipe And when he had that Night giuen him to deliberate answered that he should be the same man to morrow and wished that the Tribune would not be changed Chrysostome being in banishment by the meanes of Eudoxia the Empresse wrote to a Bishop called Cyriacus and vpon occasion tels of his resolution before he was banished I thought with my selfe saith he that if she will banish me The earth is the Lords If she will
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
vp to be King c Rupertus or I haue reserued thee aliue that thou shouldest not die of those plagues d Chald. para et Septuag or I haue made thee remaine e Iun. et Trem. or I haue stirred vp the euilnesse of thy heart not made thee euill f Ansel or I haue stirred vp thy sinne that thou shouldest be worse not giuing thee repentance g Aquinas or I haue stirred vp thy mind to resist * Piscator or rebell a Martyr or I haue cōtinued thee aliue to make thee an example of my iustice c Ambrose or as Pareus referring it to the whole storie of Pharaoh I haue created thee left thee to thy selfe made thee King stirred vp thy rebellious mind c. for this purpose that all the earth might ring of my glory and power In this we consider two things 1. The Action of God implying his purpose i Martyr I haue stirred thee vp c. 2. The End of it the glory of God The Argument to proue that God is not vniust in reprobating equalls is this No man euer challenged God to be vniust in his dealing with Pharaoh but as he dealt with Pharaoh so is his dealing with reprobates Therefore the very force of the reason is contained in the end of Gods dealing vvith Pharaoh which also is the end of reprobation Which end is not the destruction of the creature but the glory of the Creator and is thus concluded That which properly tends to the glory of God is not vniust but good by the nature of contraries for that is euill which dishonoreth God that good which glorifieth him But to reprobate equalls properly tends to the glory of God For hereby his power is declared Therefore it is not vniust For all creatures were made to set forth Gods glory according to his not their will The Turke commaunds his Vassals to destroy themselues to shew his power Is this iust No. Yet is God iust in reprobating for this end Because those which hee reprobateth deserue it by their guiltinesse doctrine God is not vniust in reprobating sinfull men to shew his power For there are three things here to be considered 2. Sam. 16.10 Iob 34.17,18,19 Prou. 16.4 Habac. 1.12 1. The right of GOD to whom no man may say Why doost thou so 2. The end not the damnation of men but his owne glory 3. The euilnes of the reprobate in whō God alwaies findes iust cause not onely to damne them but also to destinate them thereunto Vse 1. Pharaoh Tyrants do nothing in persecuting the Church but what God appoints therefore be patient Vse 2. Looke to thy end As Pharaohs wickednes brought him to the bottom of the Sea so will thine bring thee to the bottom of hell if thou repentest not Vse 3. Say not nor thinke that the doctrine of Predestination is hard or vniust Is it hard that the excellent properties of God should be made known We complaine not that the creatures should manifest their nature by their actions vvhy should we complaine of this in the Creator The chiefest knowledge we haue of the creatures is by their effects and though it be not the chiefe way whereby we know God yet is it an excellent way we haue a more excellent way which is the Word It is good therefore that among them which are equally guilty as some are elected so some should be reprobated for so is Gods power knowne and that is good His authority also and that is good His vindicatiue iustice and that is good His mercy and truth and that is good So the Elect are stirred vp to prayse him and that is good and to make sure their election by a holy care and that is good and all are made to tremble and stand in awe and that is good As of old and so is it now also lawfull Physicions begged the body of a condemned person to anatomize it that the punishment of the dead might further the good of the liuing and as Apothecaries of dead mens flesh make an expedient Triacle so God makes Triacle of the Reprobate to doe the Elect good by stirring them vp to praise him for their mercy and to repentance to the purging out of the venimousnes of their corrupt nature God will glorifie himselfe vpon Reprobates though it be nothing to their ease they will not glorifie God in the manner he will but they shall glorifie him in the manner they would not Thou dishonourest God in thy life saying with Pharaoh Who is the Lord and trampling vnder thy feet his holy Commandements shall God lose his glory No hee will haue it spite on thy heart he wil get himselfe glory in condemning thee Hee will make thy sinnes bring forth glory to his Name as some times he brought light out of darknesse and as the Physicion drawes preseruatiues out of ranke poysons But for all this let none sinne because God shall thereby be glorified as no man who hath his wits will wound himselfe that the Surgeon may be condemned for his skill in healing him For sinne turnes to Gods glory not of its owne nature but by accident through the power of God No thanke to the sinner for it the praise of it is Gods O that our grieuous sinners old Adulterers horrible Blasphemers grinding Vsurers monsterous proud persons c. would repent what glory would come to God thereby and prayse what reioicing and thanksgiuing would there bee in the Church what melody in our Fathers house at the comming home of these lewd Prodigals How should themselues feele the sweet of it But if thou repentest not thou shalt haue euerlasting smart and God euerlasting glory in thy condemnation VERSE 18. Therefore he hath mercy on whom he will haue mercy and whom he will he hardeneth THis Verse is not a new obiection as some haue thought but a Conclusion of the two branches of the reason from Scripture brought to proue that God is not vniust in electing and reprobating according to his will Wherein is a short repetition of the Argument and may thus Syllogistically be concluded All the effects of the Diuine will are good But Election and Reprobation are effects of the Diuine will Therefore Or thus He that by an absolute right doth what hee will dealeth not vniustly But God by an absolute right electeth some and ouerpasseth others Therefore Here are two Emulations The first of the Elect Hee hath mercy on whom hee will The second of the Reprobate Whom he will he hardeneth The summe of these is before deliuered wee will now consider of them so as wee shall note some things not before spoken of He hath mercy on whom he will haue mercy See of this before verse 15. Whom he will hee hardeneth This is very difficult and to bee made plaine All consent that here the Apostle treateth of Election and Reprobation and that this Verse compriseth that which is before spoken
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
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
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
Iewes seeking to gather them into the bosome of his loue Vnto a disobedient and gainesaying people The word signifies such a one as will not be perswaded but is incorrigible Not euery disobedience is here meant but when neither faire meanes nor foule will bring vs to a better course Gainesaying This is a farther Rise of sinne signifying not onely such a one as refuseth to obey but beeing reproued thwarteth mocketh and persecuteth their reprouers Of this Steuen accused the Iewes Act. 7.51 Esay hath but one word for both these but such is the force of it that both these will scarcely expresse it Socer It is attributed to the stubborne sonne that vvas to be stoned to death Deut. 21.18 Me thinkes Dauid makes a Commentary of it in the 78. Psalme The Iewes are there called a rebellious generation in Esays word Dor. Socer What a one is that A generation as it followes that set not their heart aright whose spirit was not faithfull to God that kept not the Couenant of God that he refused to walke in his Law that forgate his workes that tempted God that spake against God c. Such were the Israelites as Esay saith that prouoked him to his face doctrine Disobedience ioyned with contradiction and persecution of Gods Messengers was the cause of the reiection of the Iewes 2. Chro. 36.16 Mat. 23.37 Mat. 21. Vse 1. If we be damned the cause is in our selues refusing the saluation which God offers to vs. To whom hath not God offered mercy What drunkard or wicked person is there among vs to whom God hath not sent his Ministers or some godly man or other to tell him that if he repent not he shall be damned Vse 2. Gods Patience is infinite As a Nurse beares with her crying froward Child so did God beare with the Iewes euen many hundred yeeres and did not cast them off though they many thousand times deserued it Had not the Lord beene God hee could not haue holden his hands off them they were so rebellious This patience God vseth toward vs by this we are saued for if God hath not long waited for vs we had beene ere this swept away by his fearefull iudgements as the doung of the earth Therefore let vs bee thankefull Vse 3. Is God so patient toward Rebels O how mercifull and louing will hee bee to them which with contrite hearts seeke vnto him Vse 4. The Ministery of the Word is the stretching forth of Gods armes when thou resortest vnto it thou runnest into the armes into the very bosome of God Vse 5. Rebels and gainesayers are in continuall danger to bee reiected of God they are euen at the pits brinke Search your bosomes whether you be such or no. If thou mockest and contemnest admonitions stubbornly walking on in wickednesse thou art such a one Many when they heare of Predestination of the necessity of preaching of puritie of life c. they cauill mocke and blaspheme Is it not equall that such profane mouthes should be stopped Such a profane heart punished Such contempt reuenged Let vs obey in all holy submission lest the hand that is stretched forth to receiue vs bee lifted vp to strike vs and to throw vs to hell CHAP. XI VERS 1. I say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Beniamin IN this chapter the Apostle remoues the third maine obiection which followes vpon these things deliuered before For if Iustification be by faith in Christ on whom the Iewes beleeue not and their righteousnes auayleth nothing but for all that they are accounted rebells and traitors and the Gentiles brought in because of their faith then God hath cast away his people But he will neuer cast away his people Therefore c. To this obiection Paul answers in this Chapter shewing that the reiection of the Iewes is neither totall nor finall and therefore God still is most constant though he cast away and punish such vnbeleeuing and disobedient rebels The drift of this passage is to comfort the beleeuing Iewes and to admonish the Gentiles who though Christians yet insulted ouer the Iewes and hated them so that among vs euen at this day the name of a Iew is growne into a prouerbe to note one that is hated Now that the Gentiles might not be proud of their standing nor the Iewes vtterly despaire and that they might entertaine a more charitable opinion each of other Paul shewes that the reiection of the Iewes is not of euery mothers sonne nor for euer but as some of them in all ages of the Church haue bene conuerted so before the end of the world the thousands of Israel shall be gathered The wrath of God lieth not vpon all neither shall it alwayes on the multitude of them but euem the multitude before the end shall come thicke and threefold vnto Christ whom they now blaspheme and persecute And in the midst of these things he digresseth into a speciall admonition to the Gentiles to be humble In this Chapter are two parts First the principall matter to ver 33. Secondly the conclusion ver 33. and so to the end of the Chapter The principall matter is twofold First that the reiection of the Iewes is not totall to verse 11. Secondly nor finall in the rest of the verses The first part is handled by way of disputation Paul enters into the schooles propounds his position His aduersarie appeares and opposeth Paul takes his argument answers it and plainly makes good his answer by Scripture The position is that Moses and Esay haue fore-prophecied the reiection of the Iewes as in the tenth Chap. ver 19.20.21 The Repliers argument suppose a Iew is this If they be so to be vnderstood then God hath cast away his people But the last is false therefore the first This argument is in these words I demaund then Hath God cast away his people propounded by way of question Pauls answer to the question is in all the rest of the words to verse 11. First by a strong negation Secondly by a special instance Thirdly by an accurate distinction Fourthly by an elegant similitude Fiftly by a graue determination fortified by euident Scriptures which he alwayes hath in a readinesse as a sacred anchor to stay vs from being caried about with euery wind or waue of doctrine The two first parts of this answer are in the first verse The first is in the negation in these words God forbid Paul denies with indignation and defiance as if he should say Farre be it from me to teach that God should cast away his people wholly or that all the Iewes or that a Iew because a Iew should be reiected of God doctrine All the Iewes are not cast away from the hope of saluation though their Temple be ruintaed their sacrifices ceased their land in the hands of Infidels and their multitude dispersed For
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
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
Cain who hated his brother for his goodnesse or rather of the seed of the Serpent who hates them most whom God loues most Vse 6. The Elect are beloued the reprobate are hated of God and the tokens of Gods loue are putting away and pardoning iniquitie and effectuall calling Examine thy selfe doth God loue thee Then will he giue thee faith and repentance which are Gods loue tokens as we giue tokens to them we loue Art thou prophane and thinkest God loues thee Eph. 5.25.26.27 Thou art deceiued for if Christ loue his Church it is to clense it from sinne and alspots and wrinckles If thou louest thy house thou wilt be repairing and beautifying it if thou hast a garden thou wilt be weeding it and planting it with the best herbes and flowers So if God loue thee and delight in thee he will not suffer the stinking weeds of sinne to ouergrow thy heart but will giue thee repentance and grace to a holy life If thou louest thy childe wilt thou suffer it to starue for want of bread or if it fall into the water or fire wilt thou let it lye and perish No no we need not to be bidden runne if our beloued childe be in danger So if God suffer thee to be in want of sauing knowledge and to runne on into abominable sinnes whereby thou art in danger to fall into hell hee loues thee not VERSE 29. For the gifts and calling of God are without repentance THe Iewes shall be pardoned their obstinacie verse 26.27 because they are beloued of God verse 28. and they are beloued because of Election and for their Fathers sake vers 28. for the Nature of Gods loue is vnchangeable once loued and euer loued Some of the Gentiles might say what if their Fathers were beloued what is that to stubborne and obstinate children that walke not in their fathers waies Vnto this Paul answeres that whatsoeuer they are yet the gifts and calling of God are without repentance The gifts that is of Gods speciall loue not ordinary or common gifts but choyce ones which come of speciall grace and make vs gracious And calling that is to sauing knowledge to obedience and that both outward and inward The gifts and calling not the gifts of calling but distinguished concluding election and calling with all the effects of both The gifts and calling that is those gifts and that calling are without repentance for some gifts are with repentance Without repentance Vsually Repentance is taken for that grace whereby our hearts are changed and wee turne from our sinnes to God but not so heere It is not spoken heere as a thing in vs but in God for our vnderstanding the fained cause being put for the true effect It is spoken after the manner of men but must bee vnderstood after the manner of God Repentance is not properly in God It is attributed to him secundum modum according to the manner but not secundum rem according to the thing When God seemes to doe that which men doe indeed then that which is the cause of such doing in men is attributed to God and so on the contrary Men vse to reuenge when they are angry Therefore when God auengeth himselfe vpon sinners Anger is attributed to him not indeed but by similitude for that which in men proproceeds of Anger in God comes from his most quiet iustice so when men change that which they haue done they are said to repent and when they change not they are said not to repent of their doing So the constancie and truth of God is called not repenting and when he alters that which hee hath done repentance is attributed vnto him as of making man and of making Saul King Yet this is to be remembred that when God changeth things the change is in the things not in God who determined the change of such things before the foundation of the world The meaning then is that God neuer repents him of the giuing of sauing grace to them whom he loues and of electing them at the first he holds his gifts well bestowed he giues not to day and takes away to morrow According to this is that of Esau who sought repentance with teares but found no place for it which is not meant of his own repentance for sin but of his fathers repentance concerning the blessing Hee would haue had his father haue changed his minde and made a new will but his father would not There are three things which cause men to repent of their doings and to alter their purposes none of which are in God 1. Mutabilitie of mind but there is no variablenesse with God but he is euer the same 2. Error through ignorance which causeth new consultations some things being mistaken or some impediments happening not foreseene but in God is neither errour nor ignorance 3 Impotencie when we are not able to bring to effect our purposed intendments but God is almightie therefore his gifts and calling are without repentance and by consequence hauing elected and called the Iewes to be his people saluation and a time of conuersion must needes bee laid vp in store for them doctrine God repenteth not of his gifts and calling 1. Sam. 15.29 Num. 23.19 Esay 46.10 Matth. 3.6 Vse 1. The Iewes shall be called Obiect But they haue continued long in this their vnbeleefe Ans True yet this excludeth not their hope as the continuance of some particular man in his sinne twentie or fortie or threescore yeere absolutely excludes him not from grace God neuer yet said of the Iews It repenteth mee of their election and calling therefore they haue hope Vse 2. The graces of vocation and election are not debts but free gifts both in their first bestowing and also in their encrease and continuance Vse 3 The couenant of God expressed verse 27. and Election vers 28. are expressed heere by gifts and calling By our effectuall calling then we may discerne of our being in the Couenant and of our election Examine then thou hearest what the Ministers of God say to thee calling vpon thee to repent beleeue and obey What sayest thou to them doest thou so If when thou art called to account of thy sins thou yet liuest in them thou art not in the eye of any mortall creature elected Alas will some say what then shal become of me who haue heard the Word along time and my selfe called to repentance but I haue not repented Is not my estate fearefull Yes indeed but yet I aduise thee to heare still if thou belongest to God thou shalt heare something at last which will doe thee good on thy deaths bed Vse 4. We loue to day and hate to morrow vsing friends as flowers which when they are fresh we weare them but when they fade we throw them on the dunghill But the strength of Israel is not as man variable but he is the vnchangeable God if he once weare vs hee will neuer cast vs way but