renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
some a Stone to the Ignorant a Rocke to vnbeleeuers by some a Stone to his Incarnation a Rocke to his Passion c. but these are too curious the best is to take them as signifying one and the same thing Three things made the Iewes to stumble First the meanenesse of his Person they expected that the Messiah should haue come as another Alexander Ioh. 7.48,49 Secondly the meanenesse of his followers his Disciples Fishermen his Hearers the meanest of the people Thirdly the qualitie of his Doctrine full of reproofe of their Hypocrisie and vile dealing They sought to bee praised of all men but hee vncased their Hypocrisie and laid them open denouncing woe woe woe against them 2. Where this stone is laid in Sion in Iewry in the Church 3. Who put it there God himselfe in the first and chiefe end to build men vp to saluation but if they refuse and disobey then to be a Rocke of offence 4. To whom To vnbeleeuers noted by the contrarie 5. The effect They that stumble shall be ashamed noted also by the contrarie They that beleeue shall not bee ashamed doctrine Christ is a Rocke of offence to them which beleeue not nor repent Luke 2.34 1. Cor. 1.23 1. Pet. 2.6 Vse 1. Many speake euill of the Gospell and of hearing Sermons 2. Cor. 6.14 Be not offended at it you see it is no new thing If any wonder that the Gospell hath such enemies as the Diuell and the Pope are and that it is such a moat in their eyes Let them remember that light and darknesse are contrary and they which doe euill hate the light Ioh. 3.20 and Christ himselfe is stumbled at Vse 2. The Reason why so much preaching brings forth so little Faith is because men thinke not reuerently of it but account the preaching and professing of the Gospell a meane thing The meane conceit the Iewes had of Christ bred their Infidelitie The meane conceit Nathaniel had of Nazaret Ioh. 1.46 at first hindred his Faith When the Woman of Samaria began to conceiue more highly of Christ she left scoffing and beleeued And when Nicodemus is perswaded that Christ is a Teacher sent from God Ioh. 4.19 Ioh. 3.2 he resorteth vnto him for instruction So when we heare the Word not as the word of man but as it is indeed the Word of the liuing God it will be powerfull and worke Faith in our hearts Vse 3. Nothing more Soueraine then Christ yet an offence to wicked men No sauour more sweet then of the Gospell yet a sauour of death to the wicked As wholesome meate to a healthfull man hath a good rellish but to one that is agueish euen honey is bitter and as the light is cheerefull and comfortable to sound eyes but an offence to sore so to good men there is nothing more delightfull then the Word then the which there is nothing more tedious to the wicked There are diuers kindes of them which stumble at Christ and his Word 1. The Iewes as appeares in this place 2. The Turkes who cannot be brought to seeke for saluation in him who hath hanged on a Tree 3. The Papists Tell them that their Masses doe no Good that workes iustifie not that the Virgin Mary cannot helpe vs that Christ is our onely Mediator They cry out Sedition Heresie c. We are made blocks good works are spoken against 4. The Worldling Who affecting pleasure and gaine and perceiuing the Crosse to follow the Gospell is by and by offended 5. Ignorant people who are offended with the paucitie of Professors If this be the true Religion why is it so much spoken against Shall none be saued say they but they which follow Sermons c 6. A sort of people among vs called Separatists or Pharises whom I much pitie because I am perswaded there are some amongst them that are conscionable These stumble at our mixt assemblies they will not know that the best field hath Tares the best Wheate chaffe the best men faults and the purest Christians defects Yea they will not see the beames in their owne company but in our Church euery moate troubles them 7. Our ordinarie profane people who cannot afford a good word either to a Preacher or conscionable Professor These say It was neuer merry world since there was so much Preaching so much following of Sermons is to make men Beggers Fooles to runne out of their wits What is the matter with these men What is that which troubles them The Truth is These men which say after this manner are either Drunkards Whore-masters common Swearers or giuen to some notorious lewdnes and because the Word findes them out and diseases them in their euill courses therefore they are offended at it If they bee not controuled for their faults they are quiet enough Herod was a wonderfull Gospeller for a while till Iohn told him of his Incest So the Preacher is a good man till he tell them of their faults Vse 4. Christ and his Word are good to them which vvalke vprightly Mic. 2.7 Beleeue in CHRIST and obey his Word then will Christ be thy defence and his Word thy Comfort But if thou bee profane and thereby an enemy to thy selfe then is the Word thy enemy which if thou didst loue obey would be thy faithfull friend euen in the houre of Death When Moses threw his Rod out of his hand it became a Serpent and hee was afraid of it but when he laid hold of it and tooke it to him it became That Rodde whereby hee wrought many Miracles So cast the Word from thee and it is a Serpent but lay hold of it by Faith and obey it and thou shalt haue the great Worke of thy Saluation wrought thereby Blessed is the man which is not offended at Christ and his Word It is hard to kicke against the prickes If a man strike his hand vpon the point of a speare he hurts not the speare but his hand If hee spurne at a stone hee hurts not the stone but his owne feete so whosoeuer maligne and speake euill of the Word Alas they hurt not that but themselues euen to their vtter condemnation if they repent not If thou hast beene a despiser repent loue and obey the Word that thou maist be saued THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANES VERSE 1. Brethren my hearts desire and prayer to God for Israel is that they might be saued IN the ninth Chapter appeared that the Reiection of many Iewes doth not preiudice the promise of God and therfore the doctrine of Iustification by faith remaineth firme In this Chapter the Apostle answereth another Argument in which the Iewes put wonderfull trust viz. in their holinesse and zeale thus If none be saued but those which beleeue in Christ then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall Paul tells them that all this auailes not before God but faith
weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
way fit to saue men and those which being fit by their silence and negligence suffer men to perish Vse 3. Paul hath a great desire to saue them of his owne flesh ordinate charitie first regardeth ones owne So euery man first for his owne family and euery Minister first for the flocke committed vnto him Vse 4. The glorie of a Minister is principally in his learned and painfull preaching Maintenance degrees dignities make not a Minister honorable but are badges of such our Church and state appointing these as rewards of them who deserue to be honoured for their learning and worthinesse 1. Tim. 5.17 being a part of that double honour allotted for them by the Spirit of God There is a great deale of contempt cast vpon the ministery and euery base fellow can be eloquent enough in disgracing the Clergie The way to redeeme our function from the scorne of men is painfulnesse in our calling and sufficiencie of holy gifts for ministerial emploiments without these preferments will not do it As a gold ring in a swines snout and beautie in a woman without discretion so is dignitie conferred vpon a man unlearned and negligent Paul was both for person and means very meane yet when the Galathians heard him preach they esteemed him as an Angell and held him so deare that they would haue pluckt out their eyes to haue done him good As the honour of a King is in the multitude of his subiects so the glory of a Minister in the multitude of them he conuerts As the credit of a schoolmaster is to send many to the Vniuersities and of a Physition to heale many patients so is it the fame of a Minister spiritually to cure many and to send them to heauen Let vs therefore spend the candle of our life for the enlightning of others this will credit vs for we ought to be had in singular estimation for our workes sake Vse 5. There are three ends of a Minister in his preaching first to obey Gods commandement and the Churches who haue called him forth to preach Secondly to saue the soules of his hearers Thirdly that their hearers thriuing vnder their labors in faith and godly life may be a prouocation to others to follow them In aiming at and attaining these three we glorifie God These also must be the ends of hearers in hearing that they may set forth Gods glory first to obey Gods commandement secondly to saue their soules thirdly to prouoke others by their example and so to saue them Art thou seasoned with grace by hearing liue so that thou mayst rellish and season others that those which will not be wonne by the word may be won to the word by thy good conuersation Examine thy conscience hast thou done thus or rather when thou hast come from a sermon hast thou not by swearing lying backbiting false dealing quarrelling drinking c. caused profane men and women to blaspheme Christ and his Gospell and to wound them through thy sides If it be thus it were better that a milstone were hanged about thy necke and thou throwne into the bottome of the sea Is this to gaine Iewes and other profane men to the faith Nay it is to make Iewes Turks and Infidels to renounce Christianitie and those which are profane among vs to hate the profession and preaching of the Gospell the more What a blessing shall it be to thy soule if thy godly iust and good conuersation liuing according to thy profession bring others on to loue and heare the word and so to be saued I testifie to thee in the word of a Minister that thou oughtest so to liue as thou maist bring credit to the Gospell and prouoke others to the faith VERSE 15. For if the casting away of them be the reconciling of the world what shall the receiuing of them be but life from the dead IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one but that son their former life shall not come into remembrance They shall liue more And all this is deliuered by an Interrogation to shew that such happinesse and beautie shall then come to the world as we cannot imagine doctrine The calling of the Iewes shall be a new life and happinesse to the world so before vers 12. It is the iudgement of Peter Martyr a very learned man besides others that many things are spoken by the Prophets of the calling of the Iewes and of the happines of the Church which are not yet fulfilled and therfore are to be expected at that time Vse 1 Fellowship in grace is no hinderance to them which haue receiued grace as before Vse 2. Againe heere wee are to be put in minde to pray for the calling of the Iewes which shall bring so much good to the world as the sisters sent to Christ in the behalfe of their brother Lazarus Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes My spirit reioyceth at the remembrance of that day O how will the Iew put on as being ashamed to be ouergone by the Gentile How eagerly will he follow not a snailes pace which is the fashion now but euen flying with the wings of knowledge and zeale wee haue now the start of them let vs set the best foot forward and keepe it Vse 3. Till we be conuerted we are enemies and in open hostilitie with God the regenerate are Gods friends hee will saue his friends but as for his enemies they shall be slaine before his face Nay till we be called we are dead starke dead The father said of the prodigall childe being returned This my sonne was dead but now is aliue Luke 15.29.31 Dead though not bodily yet spiritually which is the very suburbs of hell Such as liue in pleasure are dead 1. Tim. 5.6 So much difference betweene vnconuerted men and conuerted as betweene dead and liuing men As the countenance of a dead man is gastly and his carkas proues soone vnsauoury so vnregenerate men are odious in the sight of God and men notwithstanding their outward ornaments and odours which is nothing else but the perfuming of a peece of carrion Hee that keepes company with the wicked is like the spirit that haunted the graues as thou hopest to be separated from them at the day of iudgement so now stand vp from the dead that thou mayest receiue light Ephes 5.14 The ministery of the word is the voice of God calling vs from death to life from hell to heauen those which contemne it must needs be swallowed vp of death If God hath breathed into thee the life here spoken of by this meanes manifest it by thy loue to the word by the actions of life Drunkennesse vncleannesse c. are dead workes Hebr. 9.14 so called because they bring death and are performed by them which are spiritually dead But godlinesse hath the promises
as if he should say the Holy Ghost doth not still lead you as seruants to feare by the preaching of the Law for not obeying it For the preaching of the Law is the true cause of seruile not filiall feare And here the Apostle alludes I take it to the time of the Law and the giuing of the same But you haue receiued the Spirit of Adoption He should haue said of Liberty but hee saith more of Adoption for Children are free Children are either Naturall or Adopted Naturall so the holy Child Iesus is the onely Sonne of God Adopted so are we the sonnes of God Adoption is a lawfull Act imitating nature found out for the comfort of them which haue no children Adoption and Arrogation which are Termes of the Ciuill Law differ Adoption is of those which are vnder the rule of others Arrogation is of them which are sui iuris The Holy Ghost is called the Spirit of Adoption because it works both it and the sense of it in vs. In whom That is by whom whereby We cry not say for so may a Reprobate but Crying notes affection Abba Father Abba is an Hebrew or Syrian word which signifies Father Father is added in Greeke either to note the Sanctification of all Languages a Chrysost or of all people Iewes and Gentiles b Anselm or a double paternity of all by Creation of the Elect by Grace c Lyra. or earnestnesse in calling vpon God d Martyr or an Exposition as Abba that is to say Father e Beza The sense The Regenerate might obiect Wee feele the Spirit working feare in vs But saith the Apostle you haue also the Assurance of Adoption They which haue onely the Spirit of bondage are driuen by feare you by the Spirit of Adoption are led by loue doctrine The Regenerate haue the Spirit of Adoption whereby their feare is moderated and they enabled to cry Abba Father Gal. 4.6 Vse 1. In all the Elect which are of yeeres of discretion the spirit doth worke the Slauish Feare before the filiall assurance as appeares in that example of the Iewes in the Acts Act 2.37 who first are terrified and after comforted in assurance of forgiuenesse All are brought to this exigent more or lesse that they may acknowledge they stand in neede of Christ and be stirred vp to seeke him Such as were neuer afrayd were neuer assured Didst thou neuer feele the sting of an accusing Conscience terrifying thee though thou hast beene a lewd wretch Surely Iudas was neerer Heauen then thou and to this thou must come before thou canst haue the Comfort of a Sonne For as the needle makes way for the thread so feare for comfort the spirit of bondage for the Spirit of Adoption Vse 2. The preaching of the Law without the Spirit hath no power to strike feare into vs when thou art terrified it is the Spirit that so applies the Law either to bring thee to Christ or to despayre and euerlasting Confusion Vse 3. As none haue the Spirit of Adoption which haue not had the spirit of bondage So many haue the spirit of bondage which haue not the Spirit of Adoption Note this Many doe diligently resort to the hearing of the Word and are afraide to doe otherwaies they deale Iustly liue temperately c. and dare not deale falsely or riotously c. and yet are not Regenerate Why What is it makes them doe thus Only Feare They haue the spirit of bondage they are afraid of Hell and hence comes this obedience which is onely slauish But if they doe not these things for the loue of Iustice also they cannot be saued neither their obedience accepted The Children of GOD feare hell but their obedience comes more from Loue then from Feare Yea though there were no Diuell Hell Iudge to be feared yet would they obey the commandements of their God and their feare is also moderated by Faith whereby they beleeue the pardon of their sinnes and obtaine this priuiledge to be the Sonnes of God The estate of a Sonne is discerned by Confidence in Prayer Such a one is able notwithstanding feare to cry Abba Father He that can I say not speake the words with a lowd voice for so may a Parrat or Hypocrite Mat. 7.21 but cry with intention of heart as well as contention of voice and can come into the presence of God as a child into the presence of the Father hath the Spirit of Adoption This is wonderfull hard to doe As for Instance Thou feelest Corruption rebelling thou remembrest how thou hast actually transgressed aboue number thou hearest the threatnings of the Law thou knowest that God is of pure eyes and most iust hence thou fearest and art almost confounded Canst thou in this Conflict turne thy selfe to God as to thy gracious Father and that with confidence of his mercie Thou hast a certaine signe of thy Adoption For in such estate our Nature is to flye from God as Adam but to embrace God euen then when wee are so terrified is the worke of the Spirit by Faith Canst thou with a childes affection cry Abba Father I dare vndertake that God cannot but shew himselfe as a Father in hauing compassion What earthly Father could despise the voice of his Child falne into danger Much more will our Heauenly Father regard the cry of his children In a fearfull estate then are they which neuer pray or as Hypocrites onely with the mouth and not with the heart Thou callest vpon God with Abba Father Remember that wicked children are a dishonour to their Parents Degenerate not thou from the Nobility of thy Father whose honour it is to haue godly children If thou callest God Father 1. Pet. 1.17 then passe thy time with feare and care to obey him Vse 5. This ouerthrowes the Popish manner of Praying as Blessed Virgin Holy Mother of God help vs. Saint Peter helpe vs c. From what Spirit should wee thinke these prayers come Luke 15.18 Not from Gods for that teacheth to cry Abba Father The Prodigall Sonne saith I 'le goe to my Father and say to my Father and his Father meetes him Hee had an Elder brother and knew many seruants but he seeks onely to his Father VERSE 16. The Spirit it selfe beareth witnesse with our spirit that we are the Children of God THe Sonnes of God cry Abba Father here is the Ground of such praying which is the witnesse of the Spirit with our spirits that we are the Children of God This is the very roote from whence springeth confidence in Prayer to God and the more or lesse wee heare and feele this witnesse the more or lesse assurance haue we and boldnesse in Prayer Here are two things 1. The witnesses which are two 1. Gods Spirit which performes two Offices 1. It seales vp our hearts in assurance that we are Children then it opens our mouthes to pray 2. Our Spirit which is our Regenerate part
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
of the Scriptures chuse thee arguments as stones put them into the scrip of thy memory and with thy tongue as with a sling throwe them at thy Aduersary the Diuell who hath no more power to withstand Scripture then Goliah to stand being smitten in the forehead by Dauid Vse 2. So sauage is the cruelty that is vsed toward true Christians by wicked men that he is accounted to haue done a great exploit who can inuent new or adde any thing to old torments The story of the Heathen Emperors of the Turks of the Pope where he and his whelpes set foore shew this to be true The fires in England in Queene Maries dayes The massacre at Paris in the dayes of Charles the ninth proue that the death of a Professor of the Gospell is of no more account with them then the death of a sheepe nay of a dogge But O Papists Psalm 116.15 Right deare in the sight of the Lord is the death of his Saints You can suffer Iewes Turks enemies to Christ to liue among you yea you pitty Theeues Traytors abet them but the Protestant Christs true seruant is hated to the death Vse 3. Martyrdom Persecution is when not for our own sake but for Christs sake vve suffer patiently There are two principall things required in a Martyr 1. That his doctrine be true 2. That his life be holy The truth of our doctrine must be confirmed by the Scriptures when we suffer for our owne opinions and fancies for Toyes and Quiddities it is not to be called Persecution but rather the Iudgement of God The old saying is good which Cyprian and Augustine haue Not the punishment but the cause makes a Martyr And therefore Augustine obserues that Dauid saith not Iudge my punishment but Iudge my cause O Lord. And againe Blessed are they who suffer persecution not for wicked diuision but for righteousnes sake Psal 41. Non dixit Discerne poenam sed causam meam Aug Epist 50. Non propter iniquitatē et Christianae vnitatis impiam diuisionem sed propter iustitiam August ibid. Many are censured in the Church of England for their singularitie separation and diuision and then they say they are persecuted Shall Agar say she is persecuted because Sara deales with her according to her deserts No let her carrie her selfe more humbly to her Dame Remember then that it must be the weighty Truth for the which thou suffrest and that thou liue holily both these ioyned together make a Martyr Vse 4. Three things comfort in persecution 1. Our Afflictions are but for a day that is a short time All short troubles though great are tolerable 2. We haue the Saints of all times our companions wee are not alone Therefore Christ from hence comforteth Mat. 5.12 For so persecuted they the Prophets which were before you 3. We suffer for Christ who will reward vs a hundred fold in this life and in the world to come euerlasting life who also hath suffered for vs. It is no maruaile if we seruants suffer for so good a Master but this is maruailous that so good a Master hath suffred for such naughty seruants We suffer nothing but our sinnes deserue more and yet our good Master imputeth not our punishments as suffered for our sinnes but for his owne sake Vse 5. All that beare the face of the first Adam are subiect to suffrings but when we beare theface of the second Adam then are we much more subiect If thou be a Christian account of suffrings and that thou hast not suffred inough till thou suffer death The Wheat endureth more then the chaffe but the Wheat is for the Lords boord and the chaffe is for mucke or to be burnt with vnquenchable fire If God will haue his owne which feare and worship him to suffer grieuous things what remaineth for drunkards and profane beasts So Ieremie argues against Edom Ier. 44.12 Behold they whose Iudgement it was not to drinke of the cup haue assuredly drunken and art thou he that shalt escape free Thou shalt not escape So Peter 1. Pet 4.17 If iudgements beginne at Gods house how shall the wicked escape VERSE 37. Nay in all these things wee are more then Conquerors through him that loued vs. HEre is the other Argument to proue that nothing can separate vs which belieue and are regenerate from the loue of Christ It is thus formed Those which in all Tribulation ouercome those no Tribulation can separate from the loue of Christ But belieuers in all tribulations ouercome Therfore All the doubts are in the Minor which is the words of this verse In which are two things First the Victory Secondly the Cause of it The victorie In all these things we are more then Conquerors These things that is Tribulation c. as before We are more then Conquerours How can that be Can a man get more then the victorie The meaning is We are famous and renowned Conquerours both in regard of the facility to conquer and the greatnesse of the Conquest we easily conquer onely preparing the minde to be constant We haue a great Conquest because wee conquer by those things which are vsed to conquer vs wee beare our enemies with their owne swords as Iulian sometime said Egregie vincimus being confuted by heathen learning Therfore Martyr and Piscator expound We doe more then ouercome that is we obtaine a noble a famous victory The meaning is Satan in all the suffrings of Gods children driues at this to bring them from Christ to make them murmure blaspheme despaire and so to make a breach betweene God and them Ab ipso ducunt opes animumque ferro Hor. But Satan is defeated and God inspires his children with such a generous and noble spirit that troubles abate not their fortitude and patience but rather increase it As one Glouer Fox Acts and Mon. p. 1555. beeing to suffer at the stake vvas wonderfully afraid and the remembrance of the fire was so terrible that hee was exceedingly perplexed but when hee came within the view of the stake at the very sight of it a heauenly courage was put into him with much boldnes holy assurance and ioy in which he most constantly suffered doctrine In all afflictions Gods children obtaine a noble victory 1. Cor. 10.13 Iames 1.12 and 5.11 2. Tim. 2.11 1. Ioh. 5.4 Vse 1. Gods children suffer great things die in their sufferings Doe they then ouercome who beare away the blowes are killed by their enemies Indeed this is a Paradox to flesh and blood to conceiue but the truth is they famously conquer that fiue waies 1. In regard of their torments For neither the bigge and sterne lookes of their Tormentors doe affright them nor the sharpnes of their paines make them lament complaine but in the midst of their bitter sufferings they reioyce and glorifie God as appeares in the examples of the Apostles in the
of a Reprobate thou wert in the same condemnation Consider the torments to which the Reprobate and the riches of Glory to which thou art reserued How doth God deale with vs as though we were Princes children who indeed are beggars brats Hee takes a Reprobate and scourgeth him with Scorpions to fray thee from sin and to shew thee his loue When thou feelest thy selfe dull to praise God consider how God hath discerned thee from the Reprobates then whom in thy selfe thou art not better so much as a hayre If God had saued all it had beene an Infinite mercy and an Infinite cause to praise him but Now seeing many are damned to them which are saued it is the more cause of thanksgiuing The Sunne is glorious and beautifull but if the Moone and euery Starre had as much brightnes it would not be so admired So this makes the mercy of GOD to the Elect so much the more admirable by comparison of his wrath on the Reprobate On the contrary it is augmentation of torment to the Reprobate to see how God vseth his Elect to heare how graciously Christ speakes to them Come ye blessed to behold Them goe triumphing to heauen and themselues thrust downe with the Diuell to hell To see what they lose shall more torment them then that which they feele This shall euen cut them to the heart as may by proportion bee gathered out of the Gospell Luke 13.28 There shall bee weeping and gnashing of teeth saith Christ to the Reprobate Iewes when yee shall see the Elect in the Kingdome of heauen and your selues thrust out Apply this to all occasions of mercy to thy selfe which thou obseruest others to want Wouldst thou be stirred vp to praise God for our long peace Compare England with France the Low-Countries this will doe it Wouldst thou for the Gospell be prouoked to thankefulnes Consider their misery that liue in Turky or vnder the darknesse of Popery Thou hast riches vnderstanding health the vse of thy limbs c. When thou seest a man Lunati que or a poore lame cripple begging a penny of thee Remember that God offereth him to thee not onely that thou shouldest be compassionate to relieue him but also to make him thy glasse to behold the mercy of God to thy selfe who could haue put him into thy estate and thee into his Be from hence thankfull lest God cast thee into such an estate for he can do it that so by a hard comparison thou maist learne to be more sensible of his goodnes which thou hast receiued Thus did God declare i◅ Ierusalem by his Prophet that they should serue Shishak that they might see the difference of his seruice and of the kingdomes of the earth 2. Chron. 12.8 Consider wisely be thankfull VERSE 24. Euen vs whom he hath called not of the Iewes only but also of the Gentiles HItherto hath beene shewed that the promise was neuer made nor meant to the only carnall seede of Abraham Now followes the other part of Pauls Answere that it is made to the Elect of all Nations And he falls into it from the occasion of that which is vers 23. deliuered of the vessels of mercy and glory For in this verse he shewes who they be and by consequence who are Abrahams seede to whom belong the promises and that by an effect of election which is Calling This calling is enlarged by a distribution of the Subiect viz. Iewes and Gentiles The Argument or summe of the words is That the seede to whom the promises pertaine are the Elect which are not the Iewes only but the Gentiles also nor all the Iewes but only the Elect. The first is approued verse 25 26. The last verse 27 28 29. Then followes a collection from these things verse 30. to the end of the Chapter Euen vs whom he hath called Calling is an action of Gods loue whereby he calleth men to saluation It is two-fold 1. Outward when we heare the Word preached with the eare of the body 2. Inward when God bends the heart to beleeue the promise offered and swayeth the whole man to obedience Pareus This is here meant not of the Iewes only but also of the Gentiles Not all the Iewes nor all the Gentiles but of the Iewes and Gentiles the Proposition being partitiue some singulars of both doctrine They which are effectually called are elect vessels of glory for the execution of the decree of election begins in Calling Rom. 8.30 Tit. 1.1 Ioh. 10.16 Act. 13.48 Vse 1. In time past they sang God is knowne in Iewry his name is great in Israel at Salem is his Tabernacle and his dwelling at Sion Psal 76.1.2 Psal 79.6 Ierem. 10.25 Luke 2.32 Acts 10. Then were the Prophets bold to say Powere out thy wrath vpon the Gentiles Yea wee were as dogges But now he that is the glory of Israel is the light also of the Gentiles Peter could not vnderstand this without a vision The Iew the elder brother could not endure his younger bretheren to be entertained but they had no reason for it for neither did we grutch their glory neither doth our admittance but their owne infidelity exclude them from God Truth it is that in all times of the Iewes excellencie some few of the Gentiles were receiued into the fellowship of the promises as Iob Iethro Ruth c. for the saluation of some and for a witnesse vnto all but now the multitude of the Gentiles receiue the Gospell Vt quibusdam esset in remediū omnibus in testimoniū Amb. de voc Gen. Whether Iew or Gentile such as are called are the elect of God It is not the hauing or wanting of the prerogatiue of Nation Sex Condition c. that makes or marrs In Christ saith Paul Galat. 3.28 not in a Christian Common-wealth is neither Iewe nor Gentile c. But all rich poore masters seruants Iewes Gentiles haue an equall right in Christ vvhich I thinke was shadowed Exod. 30.15 Where the rich shall not passe nor the poore diminish Art thou rich if thou beest not effectually called thou shalt bee damned Art thou poore If thou beest effectually called thou art rich A poore man wanting grace is twise miserable and a rich man belieuing hath a double portion Nemo dicat ideo vocauit me deus quia colui eum Quomodo coles si non voceris Augu. There is nothing in vs which is the cause of effectuall calling He calleth vs. Good desires and thoughts c. follovv calling as calling followes Election and Election the mercy of God Wee are the subiect of Calling but power to obey the Calling of God wee haue not till God hath created it in vs. As water being by nature cold may be made hot and yet it hath no naturall inclination to heat so the Flesh hath no eares to heare nor eyes to see but as GOD createth them Neither doth God giue vs a power and wee educe it into act but
which attaines that righteousnesse which iustifieth in his sight Now this must needes be wonderfull harsh to them which had such confidence in their owne righteousnes as appeareth by that Pharisee and the Ruler spoken of in the Gospel Luke 18.11,12 ibid. v. 21. To be both bereaued of the promises and also to be stript of their holinesse to be left naked before the Iudgement seat of Christ must needs be grieuous This Paul knowing and that they would be not a little incensed against him and hauing experience that such preaching caused him great trouble before he comes to the matter he makes a Preface whereby hee endeuours to asswage their minds and to approue his loue to them that he might take away all preiudicate opinions of him So in this Chapter we haue two parts 1. A Preface ver 1. 2. The matter it selfe in the rest The Preface verse 1. is by insinuation or protestation of his loue in which are two things 1. The Thing protested 2. The Amplification of it The thing protested is his Loue. The Amplification is twofold 1. From the persons to whom he protests loue that is to the Israelites 2. From the Arguments of his loue vvhich are three 1. A friendly cōpellation hee calls them Brethren in regard of the same Country and Nation 2. From a desire of their saluation The word translated hearts desire signifieth two things First to haue a good opinion Secondly to wish well vnto Paul thought wel of them and vvished them well whatsoeuer they thought of him This desire is amplified from the subiect of it his heart It was not a fained glozing loue as is the friendship of the world from the teeth outward but euen from his very heart Thirdly from his prayers for their saluation A singular token of loue This is amplified first from the obiect to whom he prayed To God Secondly from the end or summe of his prayer That they might be saued Q. Why doth Paul pray for thē who haue crucified Christ are enemies to the Gospell and hated and reiected of God A. He intends the general calling of the Iewes of which chap. 11. Or with condition of Gods will or onely of the Elect or to shew his willingnesse to wish well euen to his enemies The obseruations from this verse are from the consideration of Paul as an Apostle or as a Christian doctrine Ob. If we consider him as an Apostle we obserue 1. That Ministers are not only to preach against wicked persons to exhort their people to obedience but also to pray for them as Samuel and Ieremy did 1. Sam. 12.23 Ierem. 13.17 2. When Ministers are to speak of a matter that may distaste they must wisely preuent all offence and grudge by preparing the minds of the hearers and shewing that they speake not out of malice but out of loue and a desire of their saluation So Paul mitigates his reproofes with protestations of his loue and gentlenesse which is no dawbing with vntempered morter Paul dawbed not but had Gods Spirit when he spake to Festus and Agrippa and hauing reprooued the Galathians Chap. 3. He affectionatly declares his loue Chap. 4. As Physicians prepare and Nurses sometimes still their little ones with singing So also must Ministers attempt euery way which may profit their people 3. Paul loues the Iewes but tels them plainly of their faults So must Ministers doe Indeed the way to get peace among men is not to reprooue but this is the way to lose the peace of God and to bring the bloud of our hearers vpon our owne soules 4. The condition of Ministers is miserable The labour is great the care to saue the soules of our hearers yea our own that we may giue vp a good account is infinite the discontents not to be expressed as to spend many sleeplesse nights many teares and sighes for their saluation who raile and reuile vs accounting vs vnworthy to liue But indeed our ioy is in the conscionable discharge of our duty 2. Cor. 2.15 and that wee are a secret succour to God both in them which are saued and in them which perish And for such as receiue the Word with reuerence obeying it we acknowledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe 1. Thes 3.9 who if they continue then do we liue If we consider Paul a Christian we obserue Obs 1. Though the Iewes seeke PAVLS life in their rage and nothing would haue giuen them more content then his bloud yet hee carries himselfe louing toward them his very speeches no way sauouring of Reuenge Loue thine enemies We are Pharises by nature louing our friends and hating our foes but wee are Christians by Grace and therefore must loue our very enemies and pray for them as our Sauiour both taught and practised Amicos diligere omnium est inimicos vero solorum Christianorum Tertul. ad Scap. cap. 1. Chrysost hom 15. operis impersecti Euery man can loue his friend but onely a godly man can loue his enemy and in this doing we doe our selues more good then our Enemies For Christ gaue vs this commandement not for our enemies sake but for our owne not that they are worthy to be beloued but that malice is too vnworthy and base a thing for vs. This is hard but we must beate downe our stomakes that wee may bee the children of our heauenly Father If then in cold bloud and vpon deliberation though not at the instant of thy passion thou canst so rule thine affection as to loue thine enemy and pray for him doing him good in stead of euill it will be a sweet comfort to thy brest for with our heauenly Father hee is not in the communion of sonnes that is not in the Charitie of Brethren Apud summum Patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum Leo. mag serm 11. de Quadrag 2. Pauls loue was hearty so let thine be be it friend or foe Some after a controuersie is taken vp and ended will promise friendship but vvith a Reseruation of reuenge though it bee seuen yeere after Iudas kissed Christ and betrayed him and Ioab saluted Amasa courteously and slue him Remember thou to meane the truth thou makest shew of 3. Let thy loue appeare in kinde words and salutations as Paul calls the Iewes Brethren yea Lot the Sodomites Gen. 19.7 which condemnes the practice of some who if they bee offended shew that they are possessed either with a dumbe diuell they will not speake or with a rayling Diuell if they speake it shall be in bitternesse with taunts and reproches 4. Pray for them thou louest Thou shalt neuer haue any comfort of his friendship for whom thou doest not pray VERSE 2. For I beare them record that they haue a zeale of God but not according to knowledge THis verse hath not a reason of Pauls loue from
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
beg for mercie he is a sweete God Witnesse Manasses Mary Magdalene Paul these vpon their repentance were pardoned their odious sinnes whatsoeuer therefore thy sinnes haue bene despaire not there is mercy with the Lord who is more mercifull then thou art sinfull and can pardon more sinnes then thou canst commit Only beleeue it and repent 2. For presumption As the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by no seeing of mercie which causeth despaire or by seeing nothing else but mercie which causeth presumption Satan will tell thee thou maist take thy libertie follow thy pleasures needest not be so precise for God is mercifull Thy remedy is to consider not onely the mercie but the seueritie of God also He is as iust as mercifull Remember how seuerely he hath dealt with the Iewes they haue bene almost this 1600. yeares vagabonds for their rebellion against Christ and his Gospell Forget not his seueritie to Dauid for the matter of Vriah how he not onely visited Dauids conscience but tooke him vp and made him an example to all the world plaguing him in his Amnon Absolon Adoniah Thinke of Moses that meeke man whom God calls his friend yet for one fault and that so secret as by reading the storie we can scarce finde it out for striking the rocke when he should onely haue onely spoken to it in confidence was barred entrance into the land of Canaan O seueritie How darest thou then dreame of mercie vnder many sins when thou remembrest how seuerely God hath dealt with his owne children for some one weaknes which they haue shewed If therefore the diuell tell thee that God is mercifull tel him againe that he is most iust and seuere also The rather consider seriously hereof because a thousand perish this way to one that perisheth by desperation Desperation is a course that Satan takes but with a few because it is tedious to flesh and bloud and often proues the occasion of a mans conuersion and so the diuell is ouershot in his owne bowe But presumption is pleasing To liue as we list to enioy our pleasures and then go to heauen when we haue done what can be more pleasing to flesh and bloud By this baite the diuell catcheth most let vs therefore be the more wary praying with Dauid Psal 19. Lord keepe me from presumptuous sinnes Vse 3. Goodnesse and seueritie Who haue goodnesse and who seueritie I will tell thee if thou repentest and obeyest the Gospel go thy way thou art a happie man The sweetnesse of God and his goodnesse is to thee But if thou beest a prophane vnbeleeuing impenitent wretch and diest in this estate the most iust God will in his great seueritie hurle thee into hell as out of the middle of a sling Vse 4. That thou mayst value thy mercie and the goodnes of God to thee the more consider the iudgements that fall vpon the wicked See thy happinesse O England looke vpon Turkie where Mahomet vpon Italy where the Pope tyrannizeth look vpon France and the Low countries how they are fired with contentions swimme in bloud while thou singest of peace Long mayst thou sing and shalt if thou canst thankfully say God hath not dealt so with any nation Blessed be his Name Let euery one in particular apply this Wouldst thou see the blessing of health libertie competencie of maintenance looke vpon the diseased the prisoners the poore who crie in the streetes and high wayes for reliefe Thou in regard of nature art no better then they not a haire to chuse betweene thee and them Why is it then thus Because of the goodnes of God to thee and his seueritie to them Cain and Iudas despaire but thou beleeuest and hast assurance of heauen Feare God for his seueritie and loue and praise him for his sweetnesse to thee which thou hast not deserued 2. The amplification of these two properties thus determined is by a seuerall correction to either of them Concerning the Gentile in the latter end of this verse concerning the Iew in the next verse where Paul cunningly resumes his former businesse from the which he hath thus digressed The first correction To thee bountifulnesse if thou continuest in his bountifulnesse that is Faith the cause for the effect as mercie is taken ver 31. Ansel This is confirmed by a reason Else thou shalt be cut off Some obserue the change of the word The Iew is broken off the Gentile cut off To the Iew remaineth a hope of reingraffing but if the Gentiles continue not they shall be stocked vp by the roots As the famous Churches of the East the very seed of these ancient Christians is vtterly extirpated so is it notwith the Iewes Continue O England in his goodnesse doctrine Perseuerane is a necessarie condition of true sauing faith Heb. 3.14 2. Ioh. 9. The Papists from this conditionall If thou continuest collect that none can be sure to continue We deny the collection or consequence 1. Paul speakes to the whole Church of the Gentiles among whom were many Hypocrites at whom he aymes 2. He speakes thus to the elect not that they can finally fall away but to prouoke them carefully to looke ouer their euidence that they may be sure 3. It s absurd to inferr an absolute proposition from a conditionall As if one should thus collect in an other case if the sunne rise not to morrow it will be darke therefore it will be darke to morrow The course of nature appoynted by God holding the sunne shall rise and so the power and truth of God holding which cannot fayle the elect shall continue so Arminius but weakely concludes that there needes nothing to the conuersion of men but the bare propounding of the scripture because it is say that the Tyrians and Sydonians would long agoe haue repented if the great workes which Christ did among the Iewes had bene done amongst them Which manner of reasoning is as if one should collect a power of speaking to be in stones because our Sauiour somewhere sayth Luk. 19.40 that if these hold their peace the very stones would cry out Vse 2. See thou continue or else thou shalt not tast of the sweetenesse of God in the saluation of thy foule Be not like a waning but like a new moon that is increasing like the morning light which groweth brighter and brighter to perfit day Be not like Nabuchadnezzars image whose head was of gold and whose feete were of dirt Many begin gloriously but end shamefully our end must be best Faith saueth if it be kept to the end if with Paul thou canst say I haue kept the faith thou shalt weare an immortal crowne with Paul The end tries all before which a man cannot be sayd and knowne to others to be happy Flowers that are fresh and sweete we delight to weare but when they fade and wither we throw them away 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