Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. â—7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease â—et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God coÌ„manded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in
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
wisely but indeede he played the foole as appeared in his fearefull end Gehezi thought himselfe wifer then his Master 2. King 5.27 when he would saue something by the Leprous Assyrian but this wisedome got him the Leprosie of Naaman Mat. 16.22.23 Peter would be counted a wise fellow and takes vpon him to aduise our Sauiour to auoide his Passion but this was carnall wisedome as our Sauiour told him calling him Satan There is wisedome in a Carnall man as life in one that hath the Falling Sicknesse or sense in a mad man but no more to be compared to the wisedome of the Spirituall then such life and sense is to be compared to the life and sense of sound men Vse 2. Great is the misery of a man vnregenerate for hee cannot thinke a thought or speake a word but it is his death nay the very wisedome of the flesh is so how much more the foolishnesse we pitie naturall fooles and it 's a misery to bee so but it 's more to be a foole in spirituall things So on the contrary the happinesse of them which are spiritually wise is great For whatsoeuer they deuise desire speake or doe according to the teaching of the Spirit is for their great good Euery Sob Teare euery good deede hitcheth them neerer to Heauen Euery Prayer they make euery Sermon they heare increaseth their peace and their assurance of life Surely they are blessed Labour thou to be such a One. Vse 3. In nothing follow the Counsell of the Flesh For it 's a Traitor and seekes thy destruction will a King counsell with a Traitor This were to ruinate himselfe and his Kingdome Many when any thing is to be done Counsell not with the Spirit but with their owne fleshly heart as Rhehoboam with the yong men and so they miserably perish Will any man chuse him for a guide which will lead into a ditch But such a blind Guide is the Flesh will any man commit his body or Goods to that bottome which is steered by such a Pylot which drownes euery vessell he gouernes There was neuer any man followed the wisedome of the Flesh without deadly danger Seeke therefore another Directer which is the Spirit There is no Condemnation to them which walke after this Guide Gal. 1.16 When Paul should take vpon him the Calling of an Apostle hee counselled not with Flesh and bloud For his Flesh would haue said Why Paul this Calling wil bring Persecution pitie thy selfe thou art in place a learned Pharise c. So is there a falling out betweene thy neighbour and thee The Flesh will say Sue him throw him into Prison bee reuenged c. but the Spirit will counsell to meeknesse and forgiuenesse which is pleasing to God Take heed in these and the like thou follow not the wisedome of the Flesh for that is the way to destruction And indeede who shall at any time pray heare the Word doe any good or especially suffer for the Gospell if he counsell with the Flesh As Abraham therefore when he went to offer vp Isaak told not Sarah lest she might disswade him So in all things to bee done or auoyded bee iealous of thy corrupt heart take no counsell of it but of the Spirit by the Word for the wisedome of the Spirit is life and Peace VERSE 7. Because the Carnall minde is Enmitie against God for it is not subiect to the Law of God nor indeed can be IN this Verse is proued that to bee Carnally minded is death or deadly The Argument is from the Efficient Cause Thus That which is Enmity bringeth Death But the Carnall mindednesse is Enmity Therefore c. The Proposition is manifest for as Friendship with God and Reconciliation is the cause of life Deut. 4.4 so on the contrary The Minor is the first part of the Verse and it is proued from the property or Effect of such Enmity Thus That which neither is nor can bee subiect to the Law of God is Enmity But the Carnall man neither is nor can be c. Therefore So that in this Verse are two things 1. A Proposition in the former distinction of it 2. a Reason in the latter First of the Proposition The Carnall minde is Enmitie against God The Carnall Minde That which wee reade Minde or Wisedome some expound Sensualitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word wil not beare it which notes the best part of Corrupt man euen his wisedome not simply but in respect of Corruption Euen Lady-Reason and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2.18 The Minde of the Flesh Is Enmitie Not as the Vulgar is an Enemy in the Adiectiue or Concrete for that will agree neither with the Gender of the Substantiue nor with the Accenting of it but in the Abstract noting an excesse as if we see a proud man we say There goes Pride so here Is Enmity nothing can be said more For an Enemy may be reconciled but Enmity cannot a vicious man may become vertuous but vice cannot Enmity is a mutuall maleuolence betweene men with a mutuall desire to hurt each other So God hates the Flesh and it hates God and yet man by this hatred hurts not God but himselfe for hee is Gods Enemy not by hurting his will but by resisting it Non nocendo sed resistendo Anselm doctrine All vnregenerate men are Enemies to God and God to them Iam. 4.4 Rom. 5.10 Gal. 1.27 Vse 1. From whence is it that we are Enemies to God and God to vs Not from God but from our Sinne. The Cause is in vs Adam was created in Gods Image The friend of God and God the friend of Adam Hee transgressed Gods Commandement and hence came this Enmitie which wee haue cause to bewayle with teares of bloud But few thinke of it as is meete Vse 2. Here is the Reason why wicked men hate the godly Maruell not saith Iohn though the world hate you One would thinke it should be maruellous But if they hate God 1. Ioh. 3.13 Ioh. 15.18.20 surely they will hate vs as our Sauiour shewes Hee that loues mee loues my Children and friends for my sake And a malicious man will mischiefe euen the Cattell of him whom hee hates Doest thou hate any godly man Ah wretch Thy ill will is not originally and properly to them but to God himselfe Vse 3. A wicked man is Gods Enemy What warrant hast thou to keepe their company to entertaine familiarly their Acquaintance to countenance them Remember that there must be alwaies Enmitie betweene the Seede of the Woman and the Seede of the Serpent Psal 139.21 2. Chron. 19.2 Remember Dauids protestation remember how Iehoshaphat was rebuked Wouldst thou helpe the wicked and loue them which hate the Lord The Iudgement of the Heathen is That friendship is then dissolued when one of the friends becomes notoriously wicked Vse 4. Carnall men are enemies to God
Gospel Luke 15.11 where the Father giues his Child his portion while himselfe liueth In earthly inheritances the Father dyes giuing place to the Sonne In heauenly Sonnes must dye that they may liue with their Father Ioint heires with Christ Christ alone is the naturall heire we co-heires by the Adoption He the Head wee his members He the elder Brother hauing a portion sutable to his eldership wee yonger Brothers hauing a proportion fit for vs. doctrine All that are the Children of God are heires with Christ Gal. 4.7 Ephes 1.14 Tit. 3.7 1. Pet. 1.3 Iam. 2.5 Act. 20.32 Vse 1. Heauen is an Inheritance therefore not merited by vs. Vse 2. Men part with that which they cannot carry with them If they could carry their inheritance with them when they die they would leaue but little for their Children God giues that which we deserue not which hee can keep from vs. If men expect thankes much more may God exact it that he giues vs such an Inheritance making euery one an heire ex asse to the whole For the Heauenly Inheritance is not diuided The excellency of this Inheritance is in foure things 1. The vniuersalitie of it All the children are heires Iewes Gentiles Male Female If a Child an heire 2. The extent of it For euery child is an heire to all and hath right to all In earthly Inheritance if there bee many Children euery one cannot possesse the same without diminution of it The more diuide the lesse is euery ones part Here not so This is not Diminished by the multitude of possessors nor impaired by the number of Co-heires it is so much to all as it is to a few so great to singulars as it is to all 3. It is certaine If a Child an heire without doubt neither can Satan Coozen vs of it neither can we lose it Many are heires on earth but their inheritance is kept from them we cannot be kept from this 4. It is sufficient Riches enough such as the eye hath not seene c. Aug. Serm. de Tempor And if it will suffice vs to be like Christ in glory and to be where he is then must it needs be sufficient for thus it shall be 1. Pet. 1. 1. Cor. 2.9 Ioh. 17. Here we are admonished of diuers duties Vse 3. 1. We are here as in our none-age vnder discipline let vs be patient if poore The hope of Future reuersions must make vs content with shorter maintenance for the present 2. Wee haue an heauenly inheritance let vs not build our nests here on earth being couetous greedie of the world as though wee looked for no more then any wicked man Carnall men seeke this world for it is their portion Heauen is ours let vs seeke that 3. Be sure thou bee a childe and thou shalt haue a childes part the Inheritance will follow as the Prodigall childe perswades himselfe that if he can obtaine his fathers fauour hee shall haue bread enough 4. Walke worthy of such an Inheritance present benefits binde vs. The future should much more because they are much better Thou art my portion saith Dauid Psal 119.57 I will keepe thy Law The Amplitude of this inheritance should moue vs and yet many Esaus contemne it and sell it for a Messe of pottage as if it were a contemptible thing but Esau is branded for a Profane wretch for it Heb. 12.16 and so are all they that prefer sinfull pleasures before the Kingdome of Heauen As heauen is the proper place of the Children of God who walke in obedience So the portion of the wicked Mat. 25.41 is with the Diuell and his Angels and Hell their owne or proper place as it is said of Iudas Act. 1.25 As Naboth refused to sell his Inheritance so resolue thou not to lose thine by thy vngodlinesse and sinne If so be that we suffer with him that we may bee also glorified together In these words are the Condition of the Inheritance where Saint Paul closely and sweetly fals into the second part of the Consolation Hitherto hee hath comforted against the Remainder of sinne Now to the 31. Verse hee remoueth the other impediment of our Comfort which is the Crosse The Summe is that the Heires of Glory are not to bee dismayed or to faint vnder the Crosse This is vrged by many excellent Reasons The first is in these words which is brought in by an Occupation Some afflicted might say thus I an heire Thus Poore Thus Miserable Yea saith Paul this is the Condition of our inheritance by the dispensation of GOD that wee should first suffer and so enter into Glory If wee suffer with him Luke 23.27 Not by compassion condoling with him as the Daughters of Ierusalem but by imitation as Simons bearing his Crosse That we may be glorified together Not with equall glory but according to our proportion as his sufferings did exceed so his glory must excell There may be a double consideration of these words 1. Relatiue and 2. In themselues The Relatiue wee are heires if we suffer In themselues Though we suffer yet we shall be glorified The Children of God may not ouer-grieue themselues For their sufferings betokens they are heires doctrine The Condition of our Heauenly Inheritance is the Crosse which glory followes Mat. 16.24 Prou. 3.11.12 Heb. 12.6 c. Vse 1. Here are three Arguments of Comfort vnder the Crosse 1. It is an assurance that we are heires The Crosse is painfull and Ease is sweet but as hee who loues his money yet willingly parteth with it for assurance of his Title to an earthly inheritance so though we loue our quiet our bloud our liues yet if the expence of them will confirme our Title to Heauen we are not to discomfort our selues 2. We suffer not alone but with Christ Wee are of his Order Knights of the Crosse It is comfortable to haue companions in trouble we can haue no more comfortable companion I am sure then Christ with whom I had rather bee vnder the greatest Crosse then without him in the greatest prosperitie euen as where Man and Wife loue they had rather liue together in a meane estate then separated in the greatest abundance God had but one owne Son that came into the world without sinne and yet hee could not get out of it without the Crosse therfore be thou comforted 3. The Crosse is the way to Heauen If wee taste not of the Crosse we may doubt iustly that we are not in the right way If a traueller inquiring of the way be told that he shall at such a place come to a great water a little farther to a high hill a little farther to a place of great danger If he passe on and finde neither water hill nor danger but all plaine pleasant and safe he doubts but if he finde these markes he trauailes cheerefully because though the way bee tedious yet he is in the right path So the
the Sonnes of God but onely such as shall at the day of Iudgement bee restored Expecteth with feruent desire the word signifieth anxious frequent earnest expectation as a man stretcheth out his neck with desire to behold Groaneth As one pressed with a burden desiring to bee eased Trauaileth in paine As a woman in trauaile to bee deliuered Q. But how can these things be said of the vnreasonable nay vnsensible Creatures A. Not as if there were sense in the frame of the world but by a figure Prosopopoeia as in diuers other places of holy Scripture Psal 114.3,4,7 and 148.2,5 Q. But what is it It is not nothing sure which the Apostle sets downe in such significant words A. Such words are vsed by similitude to expresse that hidden instinct put into the Creature by God Esay 1.1 c. whereby it naturally bendeth it selfe to the preseruation of its owne welfare As in a Mariners Compasse the Needle beeing toucht with the Load-stone alwaies turneth to the North though it know not North or South So the Bough of a Tree if you bend it downeward Yet so soone as you let it goe it aduanceth to his naturall situation doctrine The insensible creature expecteth the Reuelation of the Sonnes of God Vse 1. The Diuell perswades the Atheist to beleeue that the world is eternall that hee may cast off the care of heauen and the desire of Eternall life Indeede if it were so it were the better for the Atheist But the Iustice of God requires there should bee a Reckoning day and the Appetite of the Creature put into it by God cannot bee in vaine Vse 2. The creature condoleth and groneth with vs The Sunne by his darknesse shewes his Sympathy at the Passion of our Sauiour A shame it may be for vs not to bee moued at the remembrance of that Passion and to haue a fellow-feeling of the calamities of our Brethren Vse 3. Desire then and expect heauenly things We to haue our affections vpon the Earth when the Earth affecteth as I may say Heauen Those things which were created for vs and are in the lowest degree of Creatures to be sensible and we to bee insensible of such things which principally concerne vs If a man by his fault cast himselfe and his into danger should seruants be more sensible then the Master The very Earth hath expected thousands of yeeres and yet is fruitfull in patience much more should we passe a few daies with patience and obedience to God The shortnesse of our Trouble the Greatnesse of the Glory the Example of the Creature should teach vs patience and perseuerance in goodnesse till the day of our Reuelation Vse 4. We are the Sonnes of God but it appeares not what we shall be When Christ shall appeare 1. Ioh. 3.1,2 Col 3.4 then shall we also bee manifested with him in Glory and there shall the wicked be confounded In the meane time they neither see nor acknowledge our happines rather iudging vs the off-scouring Doest thou mocke and scorne the Children of GOD thinking them miserable Thou seest their out-side Thou Foole Looke what 's within Not within their Chest but their heart if thou couldest see their Peace and Ioy c. thou wouldst say there were none happy but such Thou seest the outward riches and pleasures of a worldling and iudgest him happy Thou Foole Looke what 's within in his heart If thou couldst see the wounds and terrors of his Conscience thou wouldst tell mee a new tale that this were the miserable wretch Art thou reuiled and contemned in the world Be patient in the sense of thine owne present estate and in the assurance of thy Future The world would not bee like thee Thou wouldst not be like it wee are as earthen pots full of treasure The pots are seene and therefore contemned the treasure is not seene and therefore not desired A Noble man is respected in his owne Countrey vnregarded abroad As such a one knowing his owne Nobilitie regardeth not the meane opinion of Strangers but comforteth himselfe that he is a Noble man at home So howsoeuer wee are here contemned we are Noble Men in our owne Countrey and there will come a Day wherein our Noble Glory shall be reuealed 20. For the Creature is made subiect to vanity c. 21. Because the Creature it selfe also c. In these words is the Reason of the Expectation of the Creature taken from its present condition which is an vnwilling subiection to vanity vnder hope of a better estate Here are two parts 1. A Position The Creature is subiect to vanity 2. An Exposition in which are three things shewed 1. How Not willingly 2. The Author God 3. The Adiunct Hope All these are in the 20. Verse This Hope is farther expounded Verse 21. but first of the 20. verse The Creature as before Is subiect to vanity Vanity is in-vtility Nomen sine Re. As catching at ones shadow When as a thing neither fils that which containes it nor stayes vp that which leanes on it nor yeelds fruit to him that labours in it it is vaine saith one Vanity is a Lye as notes Gellius a Gell. nect Attic. lib. 18. cap. 4. in the discussing of a saying of Salust b Erasmus Vanity is a failing of the End c Luke 5.5 as Peter fishes all night and takes nothing d Tho. Aquin. Vanity is Defect for hee that wants nothing hath no need to expect any thing Some interpret it Corruption and Fragility e Ambrosius Some that which hath end and Preuarication f Coment Hieron adscript Some dissolution by Fire g Beza Some Abuse i Sarauius And indeed Vanity is all these and therefore Oleuian expounds it Malediction and Caluin that which is contrarie to the Integritie of Nature and Parcus Bondage of Corruption as Verse 21. Not willingly It vnwillingly serues wicked men k Gryneus vt Com. Arion adscript Against the particular naturall propensitie which euery thing hath to preserue it selfe By reason of him who hath subiected the same That is for the ordinance of God In hope Of a better estate set downe Verse 21. doctrine The Creature faileth and laboureth vnder a great burden and bondage of mutabilitie vility Corruption abuse against the Naturall inclination of it for the power and will of God vnder hope The Creature is vaine Eccl. 1.2 Not willingly for all punishment is involuntary For God Who cursed the Creature Gen. 3. Vnder Hope as followeth in the next Verse Vse 1. Loue not the world nor the things of the world for all is Vanitie The best things of the world are as the Apples of Sodom faire to the eye vaine in the vse Extoll not thy selfe for thy Riches Honour and Birth for all is Vanity This did Chrysostome l Chrysost hom in Eutropium tell Eutropius Chamberlaine to Arcadius the Emperour when hee fled for safety to the
Altar from which before he went about to take the priuiledge of Sanctuary When Fulgentius m Apud Suriū 1. Ianuar. saw Theodorick King of Italy going in pomp in Rome O saith he How Beautifull is the Heauenly Ierusalem when Earthly Rome so glittereth If in this world so much dignity bee giuen to them which loue Vanity How much shall they haue which follow verity When thou lookest vpon thy Gold Apparell c. remember they are vanity but Righteousnesse a good Conscience and Heauen are not vaine Vse 2. The vanity of the Creatures is not naturall but accidentall by sinne which though it bee expiate by the bloud of Christ yet the Creature shall not be freed till sinne bee taken out of the Nature of things Sinne hath inuolued the Creature vnder the Curse and makes it to grone Not the sinne of it but of vs. Where are our wits and Senses The very Earth grones which hath not sinned and we grone not Art thou a Drunkard Blasphemer Proud Profane c Verily the Earth grones to beare thee though thou art not sensible O Desperate times which bring forth some men as beasts some worse then Diuels The Earth groneth The very Diuels beleeue and tremble and we many of vs neither feele nor see nor beleeue nor tremble Vse 3. When the Ayre infects vs the heate and cold annoy vs the earth yeelds vs no fruit From whence is this Vanitie Euen from vs for our sinne Balaam beleeued his Asse himselfe being in the fault So wee complaine of the Elements and Creature but if the Lord would open their mouthes They would say O sinfull Man which complainest of vs Thy sinne hath made vs vnable to satisfie thy Needs Complaine not of vs but of thy sinne which excruciateth both thy selfe and vs. Vse 4. The Creature serues vs by the Commandement of God of whom otherwise they would bee reuenged for defacing Gods Image Let vs obey against the inclination of corrupt Nature euen by the example of the Creature VERSE 21. Because the Creature it selfe also c. The Hope spoken of in the Verse going before is declared here what it is or why the Creature is in Hope namely because GOD hath purposed the deliuerance of it The summe is that the Creature shall not alway be subiect to vanity but shall haue a manumission from bondage Of the which deliuerance three things are declared First Who. The Creature that is This world Secondly from what from Corruption which is a bondage Thirdly into what estate into the glorious libertie of the Sonnes of God Some here note the time of the deliuerance of the Creature namely when the children of God shal be wholly set free For though they haue here a freedome vnto righteousnesse from the bondage of sinne yet they haue not the freedome of glory which is from the bondage of misery But it is better taken for the state it selfe which shall be glorious not the same with the childrē of God but proportioned according to it's kind with them For it befits the liberty of the faithfull that as they are renewed so also should their habitation And as when a Nobleman mourneth his seruants also are clad in blacke so it is for the more glory of man that the creature his seruāt should in its kinde partake of his glory doctrine The Creature shall bee freed from Corruption into Glory Acts 3.21 Vse 1. The World is not Eternall it is a Creature and being of a bodily matter as it had a beginning so shall it haue an end Vse 2. The manner how the Creature shall be restored is difficult to determine and some haue iudged this to be one of the difficulties at which Peter aimes at 2. Pet. 3. There are three opinions 1. The first opinion holdeth that this Earth and visible Heauen euen the whole Nature of these things shall perish This Heauen and Earth being appoynted by God to bee the habitation of man while he is Viator and therfeore that there shall be no need of it when he shall be Comprehensor For this opinion are alleaged diuers Scriptures Iob 14.12 2. The second opinion is that some of the Creatures shal be abolished and some restored The Heauens and the Elements to remaine the rest to perish Psal 102.26 Esay 51.6 Mat. 24.33 2. Pet. 3.10,12 3. The third opinion that all Creatures shall be restored Esay 65.17 1. Cor. 7.31 c. Remembred that wee speake not of reasonable Creatures nor of the Heauen of Heauens in this question This opinion hath also some Scriptures but principally this now in hand The second opinion I thinke to be vnlikely for as it is vncomely to build a faire house not to be inhabited So to haue these Heauens and Earths to remaine without any Inhabitants Besides this Earth to be without her ornaments and to be naked and bare were rather a defrauding then a restoring Farther I should imagine that Restoring should haue reference to the state it had before the fall not when it was naked and voyd but when it was in all it's beautie The first opinion to me also seemes as vnlikely as the second For the Scriptures they may conueniently be expounded to speake of the end of the World by similitude c. and it is not probable that the Lord would Annihilate such a monument of his power It is true that the bodies of Christ and men will bee monuments of his power but why not other also seeing it pleased God to create variety of things for this end Also if these things should bee resolued into nothing where should the Diuels be and the Reprobate In Heauen they shall not bee neither shall they bee no where vnlesse they hold also that they shall be annihilated which is not by any meanes to be affirmed Further that place is against this opinion 1. Cor. 7.31 Vtraque hoc Coelū Terra per cā quā nunc habent imaginē transcunt sed tamen per essentiam sine fine subsistunt Greg. 17. Mor. cap. 5. The figure of this world passeth Which is not to bee vnderstood of the substance but of the qualitatiue respect as I may so terme it vnto this present estate of it As a stone doole being plucked vp ceases to be a doole but not a stone Now whereas some may say that from that place may bee concluded as well that the Sphericall figure shall be changed it is but a cauill and Figure neede not so to be stretched Also this place makes directly against it And whereas they say that it is deliuerance inough for the Creature if it cease to serue Man haue an end of vanity by Annihilation I affirme it not to be enough because this verse notifies not onely such deliuerance but also a farther estate which it shall haue after such deliuerance namely to communicate in some degree with the Children of GOD in Glory Therefore I take the third opinion to
exercises It was meat and drinke to him to do his Fathers will to thee to do thine owne vile will What likenesse is here this is not to be conformable but contrary vnto him Doest thou thinke to bee like him in glory which liuest thus That that body of thine which thou hast made an Instrument of Whoredome Drunkennesse c. shall be endued with his glory No no. It is as possible for thee to bee saued liuing thus as it is possible for Christ to be like thee That hee might be the first borne among many brethren This is the limitation of the conformity We shall haue glory not equall but like not by Arithmeticall but Geometricall proportion not inch for inch but sutable to our estates He is the first borne and therefore must haue the double portion That This is not to be taken finally but causally for this was not the end but the reason why we should be patient because so was our Elder brother vnto whom we must be conformable That hee might be the first borne He is so called by allusion to the priuiledges of the first borne They were the Princes of their Families a Gen. 4.7 and Priests till the Tribe of Leui was separated to that Office in their stead b Num. 3.12 And they had a double portion c Deut. 21.2 Chro. 21.3 diuiding the inheritance among the rest of the brethren So Christ is our King Prophet Priest and is anointed with the oyle of gladnesse aboue his fellowes d Psal 45. Heb. 1. Among many brethren That is the Elect which by Adoption are the sonnes of God and so the brethren of Christ Christ tooke our Nature vpon him but we are not his brethren hereby but when wee partake of his Nature being Bone of his Bone and Flesh of his Flesh by a supernaturall birth as he is Bone of our Bone by a naturall then are we his brethren These brethren are called many in regard of themselues not in regard of the Reprobate Here are three things 1. Christ is the first borne Colos 1.18 Reuel 1.5 We are his brethren Iohn 20.17 Heb. 2.11 We shall be like him 1. Iohn 3.2 Vse 1. It is much to be Gods seruants but to be his Sonnes euen the brethren of Christ is an excesse of Loue. We giue God iust cause to be ashamed of such children as wee are and our blessed Sauiour to be ashamed of such brethren Christ is not ashamed of thee though thou beest poore though ful of infirmities be not thou ashamed of him and his seruice the world casts shamefull and opprobrious things vpon them which followe Christ which keepes many from professing the Gospell this being such a rub which they cannot get ouer Remember Christ is not ashamed to acknowledge and call thee brother put on thou therefore Dauids Spirit I will saith he Psalm 119. confesse thy name before Princes and will not be ashamed Vse 2. A friend in the Court is worth much Wee haue in the Court of Heauen a speciall friend euen a brother to speed our suits Let it comfort vs in Prayer and make vs confident to go to him and not to the Virgin Mary c. Vse 3. Naturall brethren howsoeuer they may discent among themselues yet they will take one anothers part against enemies so that wrong one wrong all Let then the World and prophane men take heed how they wrong vs for Christ is our brother and hath promised protection and to take our parts Vse 4. Christ is our Elder Brother therefore our Prince vnto whom we owe subiection and obedience If we be sanctified and performe this Hee is not ashamed of vs. Thou art ashamed of thy brother if he be a Drunkard a Thiefe a Whoremaster if thou beest such assuredly Christ is ashamed of thee VERSE 30. Moreouer whom hee did predestinate them hee also called and whom he called them hee also iustified and whom he iustified them he also glorified THe Elect are Predestinate to bee conformable to the Image of Christ this Conformity is when they are called Iustified and glorified of which speakes this verse And so is absolued the whole order of our saluation God purposeth to saue some of mankind falne These he fore-knoweth these fore-known he predestinateth these he calleth iustifieth and glorifieth In the two verses going next before Paul carried vs vp into the third Heauen Here he bringeth vs downe againe to the Earth to behold the patefaction of Predestination by Vocation Iustification Glorification Those whom hee predestinateth that is to saluation from euerlasting He also called In time and out of their sinfull estate from the number of the wicked outwardly by the Law the Gospell which calling is common to the Elect Reprobate Inwardly by the operation of the Spirit in their hearts whereby they are inabled to fulfill the condition of the Gospell which is to beleeue and this is proper to the children of God Them hee also Iustified That is hee accounteth and pronounceth them righteous by the offred righteousnesse of the Gospell which in their vocation by Faith they apprehended Them he also glorified Not maketh them renowned and famous but did gloriously saue Glorification is a putting away of basenesse and dishonour and a putting on of honour euen the honour of immortality and saluation Q. But where is Sanctification A. Some say it is included in Vocation and Iustification but rather in Glorification Sanctification is Glorification inchoate and Glorification is Sanctification consummate These are so inuiolably connected that hee who is predestinated is as certaine to be saued as if hee were in heauen already The way vnto this Glorification is the Crosse therefore we are to be patient in sufferings The fore-acknowledging or loue of God is the fountaine of the Predestination of Saints of which loue wee may say that it is from euerlasting to euerlasting from the Eternitie of Predestination without beginning to the eternity of glorification without end the Necessary meanes betweene both Vocation Iustification I purpose not to common place of the Nature of these graces but onely to speake of their Connexion and Relation one with and toward another which are so linked together that they follow and conuert Affirmatiuely and Negatiuely from the first to the last and from the last to the first as in a chaine of diuers linkes if yee draw any one the rest follow doctrine The way from Predestination to Glorification is by Vocation and Iustification so that whosoeuer is called and iustified was predestinated and shall be glorified This appeares by comparing together these places 1. Cor. 1.9 Rom. 1.7 1. Pet. 1.9 Iude 1. Act. 13.48 Vse 1. These graces proceed not from merit but from Gods foreknowledge and loue Vse 2. The opinion of vniuersall Election is here exploded All are not called therefore all are not elected So long as God continues his Gospell presse to the doore of his House to obtaine this Calling
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
Martyrdome euen in peace For though our heads are not striken off with the Temporall sword yet with the spirituall wee mortifie our Carnall lusts and desires The cause of the Victory is By him which loued vs. Which is a pithy description of Christ As if hee should say It may be you maruell at the patience of the Saints this is not by their owne strength but by Christs who loueth them doctrine Christ is the cause of our constancie and victory in trouble 1. Ioh. 4.4 1. Cor. 15. Vse If we be left to our selues the world will ouercome vs as it did Demas Nay wee are not able to beare an Ague the Tooth-ach much lesse the torment of Fire Many in the presumption of their owne strength haue grieously falne Peter vowed to dye at his Masters feete but hee fouly fayled afterwards Doctor Pembletons Story proues this also of whom we reade in the Booke of Martyrs Feare God depend vpon him pray to bee confirmed then will hee doe aboue all thou canst aske or thinke VERSE 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come 39. Nor height nor depth nor any other Creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. IN these Verses the third tentation is remoued which is from the euill supposed to be in God which is mutabilitie of his loue and it is brought in as answering a doubt Some might say Nothing can so presse vs but that wee shal be sure to conquer if God continue to loue vs to stand on our side Paul confidently answeres that not onely no tribulation as before but no creature or thing that is or may bee present or to come no Wit Power or Policy no Men Diuels Angels if they were all mustered in one armie could separate Gods children from his loue vnto them in Christ Iesus If any thing could then these all or some which are reckoned but not these therefore nothing In these words are two parts 1. A Proposition That Nothing can separate vs from Gods loue 2. The Amplification which is double 1. Pauls perswasion vpon great experience 2. The ground of his perswasion which is that Gods loue is not grounded vpon vs but vpon Christ whose merite is infinite and efficacie omnipotent and therefore Gods loue neuer to faile I am perswaded That is I am vnfallibly certified it is my Faith no Morall coniecture some note that vnder this word is implyed that Paul was brought vnto this assurance by the preaching of the Word That neither Death nor Life Death cannot which is of all terrible things the most terrible and life cannot though it be sweet as wee say which the Diuell knew well enough when he said Iob 2.4 Skin for skin and all that a man hath will he giue for his life Death cannot for it is our Aduantage which a wicked man spied out when he wished Numb 23.10 that hee might dye the death of the Righteous that his latter end might be like theirs Life cannot for Gods children are ready to offer vp their liues as a sacrifice to God In trouble many haue borne much who haue beene ouercome of pleasure but no Aduersitie which is meant by death the chiefe of things feared nor any pleasure which is meant by life the chiefe of the things desired can set GOD off from his children Nor Angels nor Principalities nor Powers Some write here of the distinction conceiued to be among ministring Angels I meddle not with that neither thinke I that Paul aimed at it here Some meane good Angels some euill for these titles are giuen to both To good Ephes 1.21 To euill Col. 2.15 I subscribe to them who thinke both meant The euill cannot though they enterprise it what they can The good will not who rather reioyce at the Conuersion and constancie of the Saints Q. But why should Paul speake of good Angels A. For our greater Consolation And it is to bee vnderstood conditionally that if they should attempt it which they neuer will doe yet neither their cunning nor strength is able to doe it so sure is our saluation founded vpon the blood and merit of Iesus Christ The like confident speech Paul vseth in another place Gal. 1.8 Though an Angell from Heauen preach any other Gospell let him bee accursed It is impossible that the Angels should but if they should So here in this place Nor things present nor things to come Things which we now endure or to be endured hereafter Things present worke either griefe or delight things to come either feare or desire whatsoeuer they worke they cannot worke our separation from God Nor height nor depth 2. Cor. 10.5 Some vnderstand prosperitie and aduersitie some honour and basenesse some the sublimitie of mans reason called a high thing some-where and humilitie of minde some the height of authoritie and depth of wisedome as we call a wise man a profound man some the elements aboue and below vs some heauen and earth some heauen and hell and so Chrysostom whose exposition I take to be least constrained Quocunque modo profundum sublimitas intelligatur non poterit nos ab amore Christi separare Ansel But howsoeuer it bee taken whether all or one of these wayes or any other way it cannot separate vs from the loue of God in Christ Nor any other creature Not extant as if hee should dare all creatures that are or may be which is set to the rest as an c. in the end of a sentence doctrine Gods loue can neuer faile to his Church and children Iam. 1.17 Esay 54.9,10 Mat. 16 18. Ioh. 10.28 13. Vse 1. Nothing can separate vs from the sense of Gods loue but haue sense we cannot without Faith Therefore Faith cannot faile Vse 2. The ground of Gods loue to vs is Christ in our selues we are odious in him beloued doctrine Vse 3. All other estates and things in this life are vncertaine only the state of Gods children is certaine The fauour of a King is a great matter but the Kings Fauorite may either by enuy or iust desert as Haman bee cast off Yea Kings themselues haue no certaintie as appeares in Nebuchadnezzar But neither enuie nor our own deseruings if once the children of God can separate vs from him Wee may sinne but we cannot finally and totally fall away God will correct vs because we sinne but neuer forsake vs because we are his For our estate stands vpon foure brazen pillers which are all founded vpon and vpholden by Christ 1. The Vnchangeablenesse of Gods loue 2. The Immutabilitie of Predestination 3. the Infallibility of his Promises 4. The continual Intercession of Christ All these are in Christ In Christ he loues vs In Christ we are predestinated All the promises are yea and Amen in Christ and it is Christ that makes
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
bare-faced and in the open Sunne practising abominable things and discouering their filthinesse making a pastime of that with Salomons foole Prou. 10.23 which they should bewaile with teares of blood and of which the very Heathen would be ashamed It is a face of brasse and a Whores forehead that is not ashamed of blasphemie drunkennesse adulterie pride in paintings powderings the Diuels inuentions and other lewdnesse Though many of these things bee not now ashamed yet at the day of death or Iudgement they shall be put to shame and then there shall be no couering for their shame but they shall be clothed and couered with shame If thou which readest these things beest one of these wretches and couldst blush there were hope of thee When a Thiefe is taken in the manner how doth he hang downe his head before men Alas if thou beleeuest not nor repentest how shalt thou be able to looke Christ in the face when hee comes to Iudgement Let vs therefore so liue that when he shall appeare we may be bold and not be ashamed before him at his comming Ioh. 2.28 VERSE 12. For there is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him THe vniuersal note in the 11. verse Whosoeuer is her confirmed and Paul is put to this because the Iewes made a Monopoly of the grace of God as only belonging to them but Paul shewes that the Patent is as well to the Grecian as to the Iew for there is no difference If there be no difference then whosoeuer beleeueth shal be saued But there is no difference betweene Iew and Grecian Therefore The Minor is affirmed in the first part of this verse and confirmed in the rest of it from the suffering of God There is no difference betweene the Iew and the Grecian The Iewes were the posteritie of Sem by Abraham Isaac and Iacob inhabiting in the land of Canaan a part of Syria in Asia The Grecians the posterity of Iaphet by Iauan inhabiting a part of Europe called Greece at first Ionia of Iauan but here they are taken by a figure for all the inhabitants of the world beside the Iewes So called because they were the most famous for their learning and bringing vp in respect of which they called all other Barbarians It appeares then that there is a great difference betweene a Iew and a Grecian in regard of Ancestors Countrey Language Manners c. But Paul meanes none of these but is to be vnderstood onely of Iustification in regard of which there is no difference betweene them that a man should euer the more or lesse be iustified or saued because hee is a Iew or Grecian For the same Lord ouer all Here is the Confirmation All are seruants to the same Lord. It is not to bee forgotten that his Maiesties Translation hath exceedingly amended the reading in this place Is rich vnto all Because he powreth out an exhaust treasure of goodnesse vpon vs well may he be said to be rich if we consider what manner of things he bestowes how great with what bounty and how many To all Not hand ouer head not to euery particular but to them that call on him Not that say Lord haue mercy but that call in Faith Here is the sufficiencie of God Hee is rich to all and the Indigencie of man that call vpon or begge of Him Many collect here two Arguments to proue there is no difference but indeed there are three The first There is the same Lord. The second He is rich to all The Iewes neede not grutch the comming in of the Gentiles they shall not haue the lesse for GOD is able to enrich all as the Sunne though it euery day giue his light and men and other creatures partake of it yet neither hath It or We the lesse so though thousands from one end of the earth to the other flocke to the receiuing of Mercy yet God hath store and the fountaine is aboue our Thirst Fons vincit sitientem The third Argument is drawne from the equall condition propounded to all viz. if they call on him which if the Gentile doe the gate of mercy was open and free to him as to the Iew. doctrine The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Act. 10.34 Rom. 3.29,30 Gal. 3.28 Vse 1. In this world for the most part the poore are contemned If there be any fauour it fals into the rich mans mouth If there be any danger the rich man gets thorow when the poore is taken in the Net of the Law The poore is scanted in the things of this earth but in the fauour of God and heauenly things hee shareth with the best The rich cannot bribe for these God respected the low estate of Mary his Hand-maiden yea Lazarus went to heauen when Diues went to hell Vse 2. If thou beest rich be humble and doe not so disdainfully ouer-looke thy poore neighbour as not worthy to wipe thy shooes He is heire of the same Grace serues the same Master and it may be in as great fauour with him as thy selfe I am sure the rich and poore are all one by Creation there is the same entrance into the world and the same way to depart to them both vnlesse the Rich mans fulnesse open more doores of death then the emptinesse of the Poore man In the worst things as sinne and corruption the richest is equall with the poorest In the best things as Iustification and Eternall life the poorest is equall with the richest Vse 3. There is no difference betweene the Rich and the Poore but remember in spirituall things In ciuill there is great difference euen by Gods ordinance For the Gospell abolisheth not order bringing in Anabaptisticall paritie and communitie We must honour our betters and superiours acknowledging a difference We may not say in stomake Wherein is he better then I We all come of Adam When the Counters are put vp into the bag there is no difference between them but while the account is casting there is great difference One stands for a pound another for a penny so at the day of Iudgement and in Christ there is no difference but while wee here liue there is difference and it is to bee acknowledged Vse 4. Be at Vnitie for there is the same Lord. Wee are all seruants to one Master he will prefer vs all wee need not enuy one another Wee are all of a Family and weare all one Liuerie and the badge or Cognizance is Loue. Will any man endure that his seruants or children shall bee quarrelling or snarling one at another Indeed if we serued diuers Masters there might sometimes naked swords bee seene but now contentions must needs be odious Alas for the Diuisions in the Church of England Surely the Authors and Fautors of her diuision haue
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
vanityes Which fly not but seeke the corruption which is in the world that care for nothing but backe and belly if God reiect the righteousnes and will of the Iewes what hope canst thou haue which neuer thinkest of God but to blaspheme him Which delightest only to wallow in abhominable sins I must tell thee that ten thousand thy betters are in hell Euen such which haue rapt hard at heauen gates which haue bestowed many howers in prayers much mony vpon the poore c. If such as seeke misse for seeking amisse much more those which seeke not at all or the contrary VERSE 8. According as it is written Esay 29.10 God hath giuen them the spirit of slumber or remorse eyes that they should not see Esay 6.9 eares that they should not heare vnto this day THe latter part of the seuenth verse that the rest were blinded is proued by a double testimonie The one of Eliah in this verse the other of Dauid In the two next verses That which the scripture testifieth is true But it testifies that the multitude of the Iewes are blinded Ergo. This first testimony is taken out of two places in Esay The first part out of Esay 29.10 The latter part which is an exposition of the spirit of slumber out of Esay 6.9 Vse 1. The authoritie of the scriptures the ground of truth Vse 2. Scripture the best interpreter of it selfe In this testimonie are two things First The Iudgment Secondly the Amplification The Iudgement forethreatned is Slumber If I vnderstand our owne tongue slumber is a kind of vnquiet sleepe either in the beginning or end of our rest when euery little thing will awake vs. This cannot bee the meaning but rather a heauy dead sleepe is heere vnderstood translated by Beza Sopor as death is called by the Poet Perpetuus Sopor the Hebrew word is translated by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Aquila The sleep here meant may be likened to Adams when his rib was taken out Quest But is it a iudgement to be cast into such a sleepe Many desire it Answ Heere is not meant the sleep of the body but of the minde Blindnesse of minde and hardnesse is so called by a metaphore as if you would say a spirituall lethargie when neither the thundring noise of the Law nor the sweete sound of the Gospell can awake vs. The Greeke word vsed by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Septuagint signifies another thing namely pricking and compunction as if a man had a naile or bodkin in his sides Now because Esayes word signifies dead â—leepe Beza translates Pauls word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though anciently and properly it hath beene translated Compunction as is partly expressed in the margine There is a word in Greeke very like this here vsed which signifies sleep being deriued from a roote that signifies Night But this word in no wise doth so signifie Saint Luke who well vnderstood the Greeke tongue vseth it for Compunction in the second of the Acts 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.37 The naturall meaning may well be retained Dead sleepe being called Compunction by a figure the effect for the cause because much or no Compunction can awake it or rather of the cause for the effect because Compunction is the cause of dead sleepe not in the body but in the minde There is a double Compunction of minde one comming from sorrow for sinne as that Act. 2.37 another comming from Enuie and Malice which was in the Iewes because the Gospell of Christ whom they crucified was preached and receiued in the world this was as a dagger at their hearts This Compunction of Enuie is heere meant which is the cause of such a deadnesse of mind that as a man in a dead sleep heares and vnderstands nothing so a mind possessed with Enuy is not patient to heare or conceiue any thing for its good Excesse of griefe brings a failing of the mind Now enuy is a gnawing of the heart against our neighbour When Stephen preached Act. 7. the Iewes gnash their teeth stoppe their eares their hearts being readie to burst for anger and rage And when Paul preaches at Antiochia Act. 13.48 the Iewes raile contradict and stirre vp persecution so that a man had as good speak to a wall or a dead man as vnto them Chrysostome expounds it as a nayling to their passion wherby they are vnmoueable in their perfidiousnesse Theodotian Some translate it Exstasie for enuy makes a man beside himselfe capable of no good instruction Cyprian calls it Transpunction Cypr. l. 1. ep 3. as a vessell hauing a hole striken thorow the bottome holds not the liquor put in it so whatsoeuer was preached to the Iewes their hearts so aked with enuy that they were vncapable of good counsaile and doctrine being as senselesse of all good things as if they were dead This Iudgement is amplified by foure Arguments 1. The Cause 2. The Effect 3. The Subiect 4. The Adiunct 1. The Cause is two-fold first Principal God the Author of this Compunction not as it is a sinne but as it is a iudgement secondly Instrumentall Satan therefore Paul saith The spirit of slumber not as God workes grace in his owne doth he worke this blindnesse in the reprobate but grace by himsefe blindnesse by Satan to whom concerning some Reprobate God speaketh as it were thus Satan is such a one so wretched that he enuies the Gospell and spets at it Take him to thee torment him for it harden him more that his condemnation may be the greater God is the Iudge Satan the tormentor by the spirit of slumber is also meant the forcible working of Satan vpon our corrupt nature as if a man being vpon the top of an hill and purposing to runne downe the Diuell should stand at his backe and push him forward 2. The Effect Eyes that they should not see c. Blindnesse of minde not to be capable of sauing knowledge is an effect of malice against the truth 3. The Subiect The Iewes a wise and learned people in the Law 4. The Adiunct To this Day which may be referred to the seuenth verse Hardened or blinded to this day it is all one the meaning not for euer but to this day The vaile vnto this day is layd ouer their hearts but it shall be taken away 2. Cor. 3.16 doctrine God in his iust iudgement giues ouer such as are enemies to the Gospell to the diuell to be blinded that they cannot conuert Ioh. 9.39 2. Cor. 4.3 Vse 1. Many in worldly things are wittie and of great apprehension and iudgement and yet as blinde as beetles very blocks in religion Eyes they haue see they doe they are no fooles yet they perceiue not the things belonging to their peace As Bats and Owles see best in the night so their chiefest vnderstanding is of worldly matters As a Moule within the ground is
be so doctrine Persecutors of Christ and his Gospell are iustly accursed of God Deut. 18.19 Ier. 26.4 Mat. 21. vlt. Heb. 2.1.2 Obiect We are forbidden to curse by our Sauiour Christ how doth Dauids practise agree with Christs precept Answ They are not prayers but prophesies not that they might be so but that they shall be so We must neuer curse our enemies but there may be a time when we may curse Gods enemies not such as are curable for them we must pray as Steuen whose prayer was effectuall for conuersion of Paul but such as are incurable If we know any such though wee must condole with them as men yet we must curse them as the enemies of God In the generall euery man may and must say 1. Cor. 16.22 Let him that loues not the Lord Iesus be accursed We must reioyce in the iudgement of God and subscribe vnto it 1. Cor. 6.2 For the Saints shall iudge the world But heere must be two cautions 1. That we mingle not priuat spleen turbulent affections with such imprecations 2. That we neuer follow Dauid or any other holy men herein vnlesse we be sure we haue the same spirit 1. Pet. 3.9 This therefore can be no cloke for wicked men who vse to curse and banne their cattle neighbours seruants wife children and whatsoeuer comes in their way a most hideous sinne for wee bee heires of blessing we may not curse Vse 1. The Iewes are cast off to this day for the crucifying of Christ though they be no Idolaters as they were in Egypt and Babylon neither haue any Prophet as they had then yet they are so blinded that they will not acknowledge it yea many of them complaine on their death-beds that our Iesus torments them and yet they cannot see the cause of their misery O Lord open their eyes Gualter hom 62. in epist ad Rom. Vse 2. As an ill stomack turnes good meat into bad humors so euen good things proue hurtfull to wicked men specially contemners of the Gospell Eccle. 5.12 I haue seene riches reserued to the hurt of the owner saith Salomon Make a wicked man rich he will be proud couetous profane Make Saul a King he wil runne from God to the Diuell make Iudas an Apostle it will be a snare a rope vnto him In prosperitie a wicked man will forget God in aduersitie he will blaspheme him Neither enuy the prosperity of the wicked nor be greedy of the riches of the world vnlesse they are blessed they are dangerous snares and it were better to be as poore as Lazarus then to possesse wealth without wisdome and grace to vse it Wisdome is good with an inheritance but an inheritance without wisdome is a snare Vse 3. Esay saith Eccle. 7. Let them haue eyes to see and not see They had eyes and would not see What then Then put out their eyes saith Dauid Let their eyes be darkened O remember this thou that liuest in the Church and hearest the doctrine of saluation and yet will neither beleeue nor obey it Wilt thou not see well then thou shalt not Hast thou a talent Occupie to thy Masters aduantage and thou shalt haue another if thou vsest it not it is pity thou hadest it take it from him He that hath the vnderstanding of a man and yet is as ignorant as a beast make a beast of him as Nabuchadnezzar Prou. 17.16 Why is there a price in the hand of a foole to buy wisdome and he hath none heart If hauing vnderstanding thou wilt not beleeue God will so smite thee that from henceforth thou shalt not be able to beleeue Vse 4. The Iewes are recompenced with curses for crucifying Christ so shalt thou be which contemnest his Gospell and dishonorest him by thy wicked life this is euen to crucifie Christ againe Nay in some respect this sinne is greater then the sinne of the Iewes for they crucified him when he walked vpon the earth appearing in weaknesse but thou dispisest him being now in heauen at the right hand of glory Leaue thy scoffing and be a reuerent hearer and obey to scoffe at the word is to giue gall an vineger to Christ which hee will reuenge at his second comming with flaming fire and in the meane time with vineger and gall too that is horror and anguish of minde through despaire When thou lyest vpon thy death bed and cryest in the bitternesse of thy soule then as thou hast laughed at the Gospell so wil God mock and laugh at thy destruction VERSE 11. I say then Haue they stumbled that they should fall God forbid but rather through their fall saluation is come to the Gentiles to prouke them to Idolatry IN the former part of this Chapter hitherto Paul hath shewed that the Reiection of the Iewes is not totall now hee proues to verse 33. that such their Reiection is not finall but that the multitude I say not euery Indiuiduall shall be generally called before the end of the world that Iewes and Gentiles may make one sheepe-fold and one flocke vnder one Shepheard Iesus Christ To proue this poynt diuers arguments are brought by Paul who alone plainely handles this secret in which he insisteth the longer which is our aduantage also in the vnderstanding of it for the comfort of the poore Iewes and for the admonition of the Gentiles as was touched in the beginning of the Chapter So haue we in this passage two things first arguments to proue the generall calling of the Iewes before the end of the world and an admonition to the Gentiles not to insult interserted at ver 17. to vers 23. I confesse that a very learned man makes all the verses to the 17. to be arguments of admonition to the Gentiles and that the Apostle comes not professedly to the poynt of the calling of the Iewes till the 23 verse In effect it is all one For if the Gentiles out of that reason ought not to insult then it must be taken for graunted that the Iewes shall be called But this in my opinion is more naturall and plaine The first argument is in this 11 verse From the end of Gods casting off the Iewes which is set downe two wayes first negatiuely secondly affirmatiuely The negatiue end is in these words I say then haue they stumbled that they should fall God forbid And it is set downe by a Question an Answere to it the more familiarly to take away all scruple out of the minde of the Iewes who might haue runne mad at the hearing of those direfull curses out of Esay and Dauid For from thence they might say if wee be thus accursed by those holy Prophets then there is no hope left for vs to recouer the fauour of God and be saued O sayth Paul despare not God hath not cast you off to that end he hath not made you stumble that you should fall and neuer rise againe for to fall is to