Rolloaus About the coherence most Interpreters iudge thus that here is a proofe that God is with vs because he hath giuen vp his owne Sonne for vs and then the argument is taken from the signe not probable but necessary and infallible This is very true Yet is may be very fitly conceiued thus viz. That the Apostle doth answere an Obiection which might bee made from the Verse going before If God bee for vs saith the Flesh What meane then the want and pouerty whereby wee are pressed Pietie is hotly praised but coldly rewarded To this Paul answereth as if he should say Let not such diffidence distract you God will freely giue you all things you neede and this he proueth by an argument from the greater to the lesse Hee which giueth his owne Sonne will deny nothing and therefore the Syrian Translator reades it And if God hath not spared c. which Beza most approues and his Maiesties Translation Hee hath not spared Not as before Who hath not implying that it should be still addrest to answere to the question Verse 31. We are poore saith the weake Christian I but if God hath giuen vs his owne Sonne hee will deny vs nothing which is good for vs. This Argument is amplified two wayes 1. From a description of Christ who is here called Gods owne Sonne that is Ioh. 5.18 his naturall onely begotten We are sonnes but adopted and thus Christ also cals God his owne Father Which terme notes equalitie as the Iewes there vnderstood Ibid. 2. From an opposition of actions Hee spared not but deliuered or gaue vp It is more then if hee had said he gaue though freely For a man may giue of his abundance but God hath not spared his owne and onely Sonne But hath deliuered him vp that is to death Iudas deliuered him So did God Iudas as the Instrumentall God as the Principall cause gouerning the Tradition of Iudas and yet neither is God to bee brought into the fellowship of the fault with Iudas nor yet Iudas to be excused for the co-operation of God Because neither did God command or compell Iudas to doe it neither did Iudas in the doing of it ayme at the pleasing of God This action of GOD is amplified from the Persons for whom For vs all that is not for all Men but Beleeuers In these words then wee may consider two things 1. A Supposition that GOD hath not spared his owne Sonne 2. The Collection deduced and inferred Hee will not deny vs any thing doctrine The Doctrine Out of the Supposition God hath giuen to death his owne Sonne for vs Rom. 5.8 Vse 1. O the greatnesse of Gods loue towards vs So God loued the world saith our Sauiour Ioh. 3.16 that hee gaue his onely begotten Sonne 1. Ioh. 4.9,20 When Abraham was ready to offer his Sonne Isaak Gen. 22.12 The Lord saeid Now I know that thou fearest and louest me because for my sake thou hast not spared thine onely Sonne If Abraham loue God because he spares not Isaak much more doth God loue vs because he spared not Christ For it is more for God to offer vp His Sonne then for Abraham to offer vp his For first God loued Christ better then Abraham could loue Isaak Secondly God was not bound by the commandement of a Superiour to doe it as was Abraham Thirdly God voluntarily did it which Abraham would neuer haue done without a commandement Fourthly Isaak was to be offered after the manner of holy sacrifices Christ suffered an Ignominious death after the manner of Theeues Fiftly Isaak was in the hands of a tender Father Christ in the hands of barbarous Enemies Sixtly Isaack was offered but in shew Christ in deed This is an Excesse yea a Miracle of loue Hyperbole amoris Chrysost Portentū amoris Pareus Paul calls it a loue passing knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.19 There is no Argument to this to draw a man to God This Paul often celebrates And hee 's a very blocke that is not moued herewith to shew himselfe sensible of it in his godly walking God hath not spared his owne Sonne for vs as if hee loued vs more dearely then Christ For we vse not to expend things deare but for such as are more deare Who then which vnderstands this can finde in his heart to offend such a God He spared not his owne Sonne for thy sake Spare thou thy drunkennesse vncleannesse c. but not thy bloud for his sake who was so prodigall as I may say of his owne and only Sonnes to doe thee good Now to the Argument He that spared not his owne Sonne for vs will spare no other thing for vs. But God spared not Christ for vs. Therefore For it is lesse to giue vs all things with him then to giue Him to death for vs. doctrine To whomsoeuer God giues Christ he giues all good things For all things are in Christ 1. Cor. 3.21,22,23 Col. 1.17,19 Vse 1. Aboue all things seeke for Christ who is the Fountaine of all good In ipso filio Dei omnia existunt tanquam in primordiali praeparatiua causa Aquinas If thou hast him thou hast all for as the shadow followes the body so all good things temporall and eternall follow him He neuer comes empty or alone but his reward is with him Reuel 22.12 The world sings the old Poets note First for money then for Christ And if they haue any spare time that is for Christ and eternall life Vngratefull wretch which hast bestowed many houres and dayes on thy pleasures and vanities scarce a day or houre on the knowledge of God and Christ Hee that hath Christ hath all things yet who seeketh Christ so earnestly as he seeketh all other things This was preached in the time of the great drought Anno 1615. Examine your selues on this present occasion Who amongst you euer so longed for Christ as now for raine Who hath so bewailed his sinnes as this present want Seeke yee Christ and with him you shall finde comfortable seasons yea all good things First seeke the Kingdome of God and his Christ then all such things shall bee giuen vs into the bargaine Mat. 6.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velut additamentum Metaphora ab ijs qui emunt fructus vt pyra poma c. Piscat in loc Mat. These shall be as an c. in the end of a sentence Consider how most men hastily goe to worke one seekes raine in the new Moone another in the change of the winde a third in this or that figure None almost seeke him in Christ and therefore God hath confounded all our Signes and Obseruations Seeke therefore such things in Christ for without Christ eyther we shall not haue them or we shall haue no comfort in hauing them they turning from being benefits to be very snares vnto vs. We may haue temporall good things without
are the children of the flesh that is of the flesh of Abraham onely according to the course of nature are not thereby the children of God but those which are the children of the promise according to the word of promise are accounted for the seed to whom the promises are made Plainely it is thus to be conceiued Abraham hath diuers sonnes Ismael Isaac Zimram Iocktan Medan c. The promise is made to Abraham and his seed As if you should say to Abraham and his heires not meaning euery sonne but the heires being nominated by God namely Isaac and all such which are after the manner of Isaac the seed being to be expounded and restrained to the children of promise and extended no farther Q. What is meant by the children of promise and vvho are they A. Isaac was a child of promise in this regard because hee was begotten not by the force of Nature but by the force of the promise Abraham and Sara being then so old that it was as possible for Abraham to haue a child by Sara in nature as for a stone to flie So that all those which are after the maner of Isaac are children of promise as is plaine Gal. 4.18 Abraham is the Father of the faithfull not onely because he is an ensample to the faithful but by belieuing the promise of the birth of Isaac For by that faith he not onely begat the promised Isaac but all other Beleeuers which were comprehended in the promise which Abraham beleeued Isaac beeing a type of all Beleeuers both Iewes and Gentiles The summe then is that all they which are after the manner of Isaac are the seed or children of Abraham that shall be blessed with him doctrine All Beleeuers are the children and seed to which belong the promises Iohn 1.12 Rom. 4.11 Gal. 3.7.9 and 4.28 Vse 1. All are not true Israelites which are of Israel nor all true Christians who are named of Christ As there were many in Abrahams house who were not his seed so there are many in Gods house which is the Church which are not the children of God See how thou canst proue thy descent from Abraham it requires more then to make an outward profession It requires Faith which is the Correlatiue of the Promise As Abraham by beleeuing becam the Father of the faithful so thou by beleeuing becōmest the sonne or daughter of faithful Abraham Children for the most part beare the face and countenance of their Parents and look like them Examine thy selfe Abraham beleeued in God was religious If he came where there was no Altar hee built one If hee came where was an Altar hee worshipped God Hee was also obedient euen to the offering vp of his sonne at Gods commandement Doest thou beleeue and religiously worshippest God publiquely priuately dooing cheerefully what God commaunds thee Surely thou hast Abrahams face thou art his child Zaccheus by his faith and obedience became the child of Abraham He was no Iew as Chrysostome and others hold though some say he was If he were none bee becomes an Israelite If hee were yet not a childe of Abraham by his flesh but by his faith In like manner Peter tells vvomen whether Iewes or Gentiles it matters not that by well-dooing they are the daughters of Sara Art thou an vncleane person a drunkard a Sabbath-breaker proud c All the wit in the vvorld cannot proue thee a child of Abraham Was Abraham such a one No no thou hast another manner of Father as our Sauiour tells thee Ioh. 8.44 Thou swearest liest stealest c. This did not Abraham Thou art of thy father the Diuell for in this are the children of God the children of the Diuell knowne asunder Ioh. 3.10 They that are of God will doe righteousnes and they which are of the Diuel delight in the contrary Therfore I aduise thee to walke in the steppes of Abraham if thou wouldest be his child VERSE 10. And not onely this but when Rebecca also had conceiued by one euen by our Father Isaac 11. For the children beeing not yet borne neither hauing done any good or euill that the purpose of God according to Election might stand not of works but of him that calleth 12. It was said vnto her Gen. 25.23 b Or Greater The Elder shall serue the c Or Younger Younger 13. As it is written Mal. 1.2 Iacob haue I loued but Esau haue I hated HEre is another Instance to proue that the promises belong not to all them who come of Parents to whō and to their seed the promises are made This Instance is of the children of Isaac and Rebecca which doth more strongly proue it then the former of Abraham and Sara For against that diuerse obiections might be framed which haue no place here As that Isaac was borne of the free-vvoman and when Abraham was circumcised but Ismael of the bond-woman and in Abrahams vncircumcision and therefore no maruell if Ismael be excluded Here is no difference One Isaac one Rebecca one Copulation one Conception one Birth No difference of Circumcision and Vncircumcision and nothing in Iacob which Esau had not The Argument from hence is thus framed If the promise be made good to all Isaaks seed then to Esau But not to Esau Therefore it is not ment by God to all but onely to the Elect that come of Isaac Here are two parts First the Instance verse 10 12 13. Secondly the Amplification verse 11. included in a Parenthesis which I will handle by it selfe In the Instance are two things First the Affirmation of the matter verse 10. Secondly the Confirmation verse 12. Expounded verse 13. And not onely this The reading of this verse is diuers some Neither he onely referring it to Abraham some Neither she onely referring it to Sara and then they supply felt this or receiued the promise but as the words are now translated are fewest supplies and that which is supplyed referring vs to the whole matter precedent maketh better for the sense which is that it plainely appeares in Rebeccaes children which were Twinnes in nature euery way alike that the promise belongs not to all of Isaac or Abraham This is proued verse 12. which is to be read with the 10. verse by the Oracle of God to Rebecca when she resorted to the Lord for counsell about the striuing of the Children in her wombe before they were borne Of which Gen. 25.23 the summe whereof was that the elder should serue the yonger that is should be depriued of the birth-right and so of the blessing and of the Inheritance of Canaan a type of the heauenly inheritance For these words are not Historically to be vnderstood of earthly honour and bondage but mystically of spirituall For as concerning earthly it was contrary Iacob calling Esau Lord and so behauing himselfe towards him This Oracle is expounded verse 13. by another out of Malachie Iacob haue I loued that is elected proceeding from Gods loue
doubt not of his mercie who will graciously receiue a Iew. Vse 2. Redemption is a taking away of sinne by iustification and sanctification Such as are in their sinnes are vnredeemed and remaine vnder the power of the diuell who holds thē though not by a visible possession which is fearfull yet by an inuisible operation which is worse Many say they defie the diuell who by consenting to his suggestions worship him in their liues for as true obedience is a worshipping of God so sinne and disobedience is the worship of the diuell as Paul sheweth saying Rom. 6.16 His seruants ye are to whom ye obey God saith sweare not the diuell saith sweare and ease thy stomack God saith be sober the diuell saith be drunken To whom doest thou yeeld If thou refusest to doe Gods will and obeyest the fiend thou art Gods enemie and the diuels slaue VERSE 28. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the fathers sakes HEre Paul proues by reason that the Iewes shall be pardoned and so called The reason is taken from the loue of God and followes thus Those whom Gods loues he will pardon and call But God loues the Iewes Ergo. The argument is brought in by a prolepsis What the Iewes might some say pardoned and called Gods enemie whom God hates Yes saith Paul euen the Iewes for though in some respect they are hated yet in other they are beloued of God Here are two things auouched of the Iewes first that they are enemies secondly that they are beloued They are enemies whose Pauls but not so here but Gods enemies hated of God This is amplified two wayes first from the meritorious cause for the Gospel namely because they refuse and persecute it secondly from the end for your sake for your benefite that is the Gentiles The hatred of the Iewes to the Gospell is deadly as appeared in the crucifying of Christ in their persecuting the Apostles and their extreme malice to Christians of all times being a chiefe cause and principall agents in the tormenting of poore Christians as Tertullian reports of his times and their dealings with Polycarpus doe testifie mentioned by Eusebius Iudaeorum Synagogae sontes perse eutionum Pertul scorp adnersus Gent. Hierome reports that in his time the Iewes vsed to curse Christ and Christians vnder the name of Nazarens In the dayes of Philip the long a King of France they hired certaine leapers to poison all the fountaines in that kingdome In this our land they committed many outrages by crucifying children to death on Good friday for which as they deseruedly many of them suffered so they were at length wholy banished out of this kingdome Robert Gagnanus lib. 7. hist Franco They were also for such like things expelled Spaine circa an 1290. giuing occasion of the beginning of the bloudy Inquisition circa an 1493. which afterwards was turned against the Protestants In two Councels it was prouided that at Easter two dayes before and two after they should not be permitted to come abroad because of their insolencies offered to Christians at that time which is yet obserued in all Christian cities where they are suffered Aurelianeuse 3. et Matisconense 1. circa an 537 et 575. For this hatred of the Gospell they are hated of God and that for our good as ver 11. It is in the power of wicked men to sinne but by their sinne to effect this or that good is not in their power but in his who deuides the darknesse and orders it August lib. 1. de praedest cap. 16. 2. They are beloued loco Aug. modo citat They are hated and yet beloued which may well be because they are not in the same respect time or particular subiect These to be vnderstood of the nation as Austin saith of whom some belong to Iacobs halting some to the blessing he receiued Beloued of God in two respects first of election secondly of the fathers Election signifies the grace whereby they were chosen to be the people of God by which it comes to passe that many of them belong to Gods secret election For where God hath his Church there is the treasury of his Election Fathers sake Abraham Isaac and Iacob not because of their merits but of the couenant made with them doctrine The Iewes are beloued of God Esay 1.1 c. They were beloued and Gods loue is to the end Vse The certaintie of the calling of the Iewes hereby is manifest yet some haue gone about absurdely to take away the subiect of the question denying there are any Iewes in the world because there are none in England or because they liue not in a countrey by themselues which are filly shifts to alledge against so manifest a truth Haue all learned men agreed to befoole the world Doe Christian Magistrates make lawes against shadowes Doe all Trauellers consent together to bely themselues who say they haue seene and talked with Iewes What Country-men are they which in Italy Venice and diuers free Cities are vpon penalties distinguished by their habite from other Christian themselues say they are Iewes Are they not Is the profession of a Iew in such account and esteeme that men should counterfeit themselues Iewes which are not Surely this is not worth the answering There is a place to the Thessalonians 1. Thes 2.14 which these accute disputers haue not obserued which hath more validity against the calling of the Iewes then all which they haue alledged Paul saith That the wrath of God is come on the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some haue translated for euer but it is better translated to the vttermost noting the extremity of punishmēt not of time or if of time then to be applied to Pauls persecutors and those of that time which wrath they endured at the destruction of Ierusalem Vse 2. Many speake and account loosely of the Gospell but for such doing God hated the Iewes Vse 3. Thou knowest a Papist or prophane person though thou beest an enemie to him for his sinne yet thou must loue him for the Election because for ought thou knowest hee may be the elect childe of God Vse 4. Good fathers are a great blessing to their children Salomon continues Prince all his dayes and one Tribe is reserued for his sonne for Dauids sake let vs feare God euen for our childrens sake that the blessing of God doe not determine in vs. 2. King 11.34.35.36 Vse 5. Thou louest the remembrance of Abraham then loue a Iew as many times we shew fauour to one that is lewd for his good fathers sake nay though wee bee glad for our owne sakes yet wee must loue them for Gods sake wee must loue them whom God loues woe vnto them who haue no other cause of hating their neighbour but because hee is religious and beloued of God such are of the line of
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
question their hauing the Spirit but as taking it granted both that Christ is risen and that they haue the Spirit so our Sauiour Ioh. 14.15 If you loue me keepe my commandements not doubting of their loue but from thence vrging their obedience Two things are supposed 1. That the Spirit of God is in them 2. That Christ is risen by the power of the holy Holy Ghost Verse 9. Of the former of these before The later is a part of the Creed which I purpose not to runne into at this time The Conclusion declareth the Argument Thus If the Spirit of God be in you then the Spirit will quicken your mortall bodies But the Spirit of God is in you as hath been declared Therefore c. The Consequence is proued from the like The Spirit hath raised vp Christ therefore will it you being his members Here two things 1. The Action Quickning 2. The Amplification 1. From the Efficient God described by an Effect The Raising vp of Christ 2. The Subiect Quickened Your mortall bodies 3. The Condition of them whose mortall bodies shall be quickned Theirs in whom the Spirit dwelleth He that raised that is the Father so the Soune so the Holy Ghost raised Christ it was the worke of the whole Trinitie who in workes without are vndiuided Shall quicken Not raise for the wicked shall bee raised but they shall not be quickned as the Godly namely with a Spirituall life And yet Paul saith 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aline vsing the same word which heere But the Answere is that All may bee taken distributiuely thus As many as are in Adam dye and as many as are in Christ shall bee made aliue Hee saith All and All to shew that none dye but in Adam and none are made aliue but in Christ Your mortall bodies Aug. Epist 57. Dard. that is soules dead in sinne say some a Piscator but that 's too hard Your mortified bodies say others b Sarcerius but better your mortall that is your base vile bodies subiect to dying They shall be quickened That is their naturall body shall rise a Spirituall c 1. Cor. 15.44 and their mortall shall put on immortalitie d 1. Cor. 15.54 so that they shall haue no death nor mortalitie e Vt non solum non sint mortua sed ne mortalia Anselm Your euen your as it is in the Greeke By that his Spirit which dwelleth in you That is by reason of their vnion with Christ through the Spirit All that are Regenerate shall in the power of Christs Resurrection be raised by his Spirit that dwelleth in them Luke 20.35,36 Ioh. 6.40 1. Cor. 15.20,21,22,23 Here haue we an Argument against the seeming impossibilitie of the Resurrection The Sadduces account it vnreasonable * Mark 12.18 The Philosophers Ridiculous f Act. 17.18 Hymeneus and Phyletus said it was past g 2. Tim. 2.18 and many yet doubt of it To all which I say Consider the Author and cease to Doubt Paul illustrates it by naturall things As Wheat dyes and riseth i 1. Cor. 15.36.37,38 so the day k Dies moritur in noctem c. Trees also wither and re-flourish Why not our bodies we hauing a Promise Doest thou beleeue Christs Resurrection Else wert thou nor a Christian The Iewes beleeue he dyed the Christians that he rose againe Beleeuest thou this Then beleeue thine owne as the body drownes not so long as the head is aboue water so if thou bee a member of Christ thy Head thou shalt not be left behinde but euen thy body shall be receiued into Heauen Whither hee hath carried the pledge l Tert. ib. c. 37. of it in his owne humanitie Bee secure O flesh and bloud you vsurpe Heauen in your Head Christ Adam had a possibilitie to dye if he sinned and a necessity of dying because he sinned Our mortall bodies shall receiue an impossibilitie of dying by the Quickning of that Spirit That as Christ dieth no more m Rom. 6.9.18 so death hath no dominion ouer vs. This comforted Iob in the day of his sore trouble n Iob 10.25 and this was the Comfort of the poore Iewes vnder Antiochus Epiphanes they looked for a o Heb. 11.35 better Resurrection to be as Sugar to rellish the bitternesse of the Crosse Note a secret Your mortall bodies The same which they carried about with them shall be raised vp and a revnion of the bodie and soule at the last day No accidentall thing can vtterly destroy an Essentiall But death is accidentall and the vnion of body and soule essentiall Therefore that vnion cannot in reason perpetually faile Some of the Heathen e Plato acknowledged that the separation of body and soule could not be finall Ruffinus saith that his people in repeating the Creed would say I belieue the resurrection of this Flesh f Carnis huius Ruff. in exposit simbol inter opera Cypr. as though they had clapt their hands on their breasts So Paul saith This Corruptible g 1. Cor. 15.54 But some will say Some men are lame some deformed shall those bodies rise so I answer The same in substance shall rise not in infirmitie Lazarus without his sores Mephibosheth without his lamenesse Such things shall be taken away in the elect for defect and deformitie cannot stand with that glory And for the Reprobate it is thought by some Diuines to be probable that their defects shall not be supplied but suffred for the encrease of their shame and punishment h Tilen syntag disput Theolog. parte altera loc de Resurrect Thes 37. The Iustice of God requires that the same not another body should rise to punishment or blisse That hand those feet those prowd adulterous eyes that blaspheming tongue shall rise againe to receiue condigne punishment And on the contrary those hands that haue beene lifted vp in prayer and stretched out to relieue the Saints those that haue wept for sinne that tongue which hath glorified God That body that hath suffered for Christ shall also rise to be partaker of his glory doctrine Vse 5. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull Resurrection others not As the sleepe of sound and sicke men differ So the Resurrection of good and bad Sound men are refreshed sick men haue sick sleeps and are the worse when they awake so shall the Resurrection be Then shall bee a generall gaole-Deliuerie but some shall be acquitted some deliuered to the Executioner to bee tormented and these are said to perish not Physically but Theologically being depriued of blisse We must all rise How wouldst thou rise which readest these things wouldst thou rise with feare and terrour or with ioy and confidence If thus then repent and forsake thy sinnes and thou shalt For the hope of such resurrection depends vpon an holy
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
is the Spirit maketh Intercession for vs that is teacheth vs to make Intercession According to his will as it is reuealed in his Word doctrine The way to haue our Prayers heard is to pray according to Gods will 1. Ioh. 5.14 Iam. 4.3 Vse 1. Wicked men shall not bee heard to their benefite Prou. 28.9 The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues saying His bloud be vpon vs but he onely approues the prayers of his children A wicked man can haue no hope to bee heard for whosoeuer remembers that free will not doe that which hee hath heard must needs distrust to receiue that which hee asketh When our good life agreeth with our good words then is there confidence and lowd crying in the eares of God Vse 2. Wouldest thou be heard Aske then those things which are according to Gods will not thine owne In Prayer it is a great grace to renounce our owne wils And he doubtlesse is the best seruant that desireth not to heare that which he will but which willeth that which he heareth Submit thy will to Gods for better knowes the Physicion what 's fit for the sick man then himselfe If thou askest any thing either thou shalt haue it or if thou hast it not it is not expedient for thee to haue it and then GOD doth not thy will that hee may doe his owne for thy good VERSE 28. And wee know that all things worke together for good to them that loue God to them who are called according to his purpose HEre is a new argument to comfort and encourage vs vnder the Crosse taken from the profit the Crosse brings The Crosse tends to our Good to further vs to godlinesse and the Kingdome of Heauen therefore wee may not bee discouraged In this Verse are two things 1. A Proposition All things worke together for them which loue God 2. The proofe which is double 1. From the experience of all Saints We know 2. From a description of them which loue God they are the Called according to Gods purpose We know The wicked knowe not this secret As the Philistims vnderstood not Samsons Riddle but wee know the Crosse is a help All things Aquinas ante â—um Aug. lâ—b de cor gra c. 1. Euen sinnes because from their fals Gods Children arise more warie and carefull The best things of the wicked euen their prayers turne to their hurt the worst of the godly euen their sinnes turne to their Good Satan then gets nothing in the end by tempting vs to sinne but the greater ouerthrow of his owne Kingdome I dare not say that this is the meaning of these words For sinnes indeed turne to the good but worke not the good of Gods children as afflictions doe For sinne is not appointed to be done as the Crosse is appointed to be suffered neither can it be said that sinne is sanctified to this purpose as are afflictions Here properly by All things is meant all Aduerse things Worke together not inuicem betweene themselues but together with God Not of their owne nature for so they doe not co-operate but contra-operate but beeing sanctified by God Ansel and therefore one takes the Verbe passiuely are wrought for indeede take away God and afflictions worke to our hurt For Good That is the chiefe good Eternall life To them which loue God So are Gods children described for it is proper to children to loue and obey their Father To them which are called according to his purpose That is God hath purposed the saluation of his children hath chosen and called them vnto it therefore it must needs bee that afflictions comming from God must further them to eternall life Otherwise he should do that which should hinder and crosse his owne purpose which is not done by wise men much lesse by our most wise God doctrine All Afflictions further the good of Gods children Psal 119.71 1. Pet. 1.6,7 3.17 4.19 2. Cor. 4.17 Iosephs afflictions furthered Gods purpose of honouring him Gen. 50.20 and Pauls afflictions furthered the cause of the Gospell Phil. 1.12 Vse 1. The admirable power and goodnesse of God is here noted that he can and doth ouerrule the nature of euil things so as to make them serue for much good yea to bring good out of them as he brought light out of darknes He can sweeten these bitter waters As the Apothecary of poison makes Triacle to driue out poison So can God make the poison of afflictions which in themselues are the curse of the Law to driue out the poison of sinne God makes afflictions worke to our good in two respects 1. Of Sinne. 2. Of Grace 1. Of Sinne two wayes First to preuent it Secondly to cure it 1. A Physicion opens a veine not onely to cure but many times to preuent a disease God knowes our disposition Hee sees that many times wee are inclined to Pride Vncleannesse Couetousnesse Reuenge Now that wee should not fall into these hee sends vs losses in our goods sicknesse in our bodies c. whereby wee are kept and bridled from that which otherwise we would commit 2. Sinne also is cured by afflictions The bloud of Christ indeede hath onely this vertue but afflictions are said so to doe because they driue vs to seeke the cure being therefore called the medicine of the soule They are of the best nature which are wonne by loue but ten to one are brought to goodnesse by afflictions Meliores sunt quos ducit amor sed plures sunt quos corrigit timor Aug. Luk. 15.17 In prosperitie we grow rusty The Crosse is Gods file to make vs bright The Prodigall in prosperitie forgets himselfe but hauing gone to schoole to the Hogs-trough he comes to himselfe So did fellowship with the beasts teach Nabuchadnezzar humilitie and the Dungeon Manasses true Religion who in their prosperity were proud and irreligious The Crosse is also a preseruatiue of Grace In prosperitie we are dull and drowsie as a man comming from a Feast is heauy sleepy A Romane Captain said that his armie neuer stood in worse termes then when he had peace So in prospetie is our greatest danger then haue wee least minde of God then do we least feare pray seldomest coldest are soonest ouertaken with pride couetousnesse vncleannesse hypocrisie Aduersitie is a quickner stirres vp to Prayer Repentance and all holy duties It is noted of Salomon that of all the Kings of Iuda he fell foulest because hee had most prosperitie That God might not loose vs and we lose his grace hee sends vs aduersitie As the Starres shine brightest in the night so the graces of Gods Spirit in affliction Vse 2. The Affliction which is to the godly a help to heauen is to a wicked man the fore-runner of hellish torments as in the deluge the water that bore vp the Arke drowned the wicked of those times Vnder the Crosse the godly
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
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
the accursing of them who should conuert it to their owne vse and so by a translated sense it signifieth a perpetuall separation from Christ As therefore such things were separated from men for honour sake so applyed to men it signifies to be separate from Christ for horror sake This is Chrysostomes exposition approued of the best Interpreters And as the Greeke word is thus vsed so Sacer properly signifying Holy is vsed amongst the Latines by good Authors g Auri sacra fames Virg. Sacer intestabilis esto Hor. in a contrary sense For my brethren not spirituall but kinsmen according to the flesh that is the Iewes as if he had said I would bee damned in their stead that they might be wonne to Christ and saued in mine As Dauid wished he might haue dyed for Absolon and Christ dyed for vs. The Argument to iustifie Pauls griefe is from an effect of his loue which is a contestation that for their sakes he would with all his heart be accursed from Christ Therefore he must needs be grieued for their separation This loue of Paul is here amplified by three circumstances 1. The Person wishing Paul 2. The matter of his wish to be accursed from Christ 3. For whose sake for the Iewes Who Paul who was so zealous for Christ To be accursed from Christ his onely Ioy and Desire and for the Iewes his enemies who layd continuall wayt for him about a fortie of them vowing neither to eate nor drinke till they had his bloud Euen thus it was Euen Paul wisheth to be accursed from Christ for these Chrysostome calls it a flame a sea of loue No sea so deepe no flame so bright as Pauls loue Q. But is it lawfull for Paul thus to wish For it is to bee holden as a truth in Diuinitie that euery man is first to haue a care of his owne soule yea the Papists affirme that though the soule of the Virgin Marie whom they too much adore were in perill yet for her saluation wee ought not to hazard our owne A. There are many farre-fetcht answeres For Interpreters haue exceedingly laboured herein Wee hardly vnderstand how this should be because we are farre from the measure of Pauls loue Among all the Answers there are 3. principall The first is that Paul vseth an Hyperbolicall speech or that hee spake hastily not well considering the matter but hee spake vpon his oath as we haue heard and therefore no Hyperbole or ouersight to be admitted The second that he did not indeed so wish but was ready so to doe if it were lawfull but the words and his oath take away this also he did actually so wish and without supposition The third is Chrysostomes which also Aquinas hath who make a double separation from Christ 1. To be separated from his loue which Paul by no meanes wisheth neither is it lawfull to desire either not to loue Christ or not to bee beloued of him 2. To be separated from him onely by punishment in regard of the fruition of heauenly ioyes and so Paul wishes here not so much hauing an eye to the destruction of the Iewes as to the glory of Christ The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ the hearing hereof was so grieuous to Paul that out of a great zeale he wished verily to haue beene accursed from Christ rather then that he should be so reuiled yet so accursed as that he would still loue Christ and be beloued of him He will for no cause be depriued of Christs loue but he is content to lose his part in Heauen for Christs glory doctrine We ought to redeeme the saluation of our very enemies with the losse of heauenly Ioyes to our selues rather then Christ should lose his glorie So Moses wisheth Exod. 32.12.32 For Gods glory ought to be more deare to vs then any ioy or good of our owne Vse 1. If we consider Paul as a kinseman wee are taught what great loue we owe to our kinred We are to loue our Nature in all but where there are most bands there should our loue be most Nature teacheth this and Grace perfiteth Nature Christ beginning to preach first preached at Nazareth to recompence the place of his education Luk. 4.16 And Paul saith 1. Tim. 5.8 That hee that prouideth not for his owne is worse then an Infidell Husbands ought specially to take care for the saluation of wife and children brethren for brethren c. Vse 2. Consider Paul as an Apostle 2. Pet. 5.2 and then it teacheth Ministers specially to feed their owne flockes to pray for them to be affected with their stubbornenesse So Samnel Ieremie c. Must Ministers take paines grieue and burne out the Candles of their liues to doe their people good Then is it not fit that their people should despise and despite their Teachers vexing them with their vngodly stomackes and profane carriage This is to encrease their sorrow which is so great that it is compared to the sorrow of a woman in trauaile Gal. 4 19. Vse 3. Consider Paul as a Christian He feeketh the saluation of his enemies so doe thou Remember it was Cains speech Am I my Brothers keeper Thou must haue care of thy brothers yea of thine enemies It will not serue the turne to say Euery Fat shall stand on his owne bottome This is harsh to nature but Grace must ouereome corruption Vse 4. Reioyce not at the fall of thine enemy whether it bee by the immediate hand of GOD or by the hand of the Magistrate say not It is no matter If thou feelest thy heart to hammer such thoughts striue and pray against it Consider Pauls example here and Dauids in the Psalmes Psal 35.13 To reioyce at other mens harmes is the way to haue such things cast vpon our selues Prou. 24.17 Vse 5. The cause of Pauls wish is the glory of Christ which ought to be more deare vnto vs then our owne saluation Though we cannot attaine to the measure of Pauls zeale yet we must aime at it and endeuour our vttermost Though Parents are loth to part with their Children yet for their good they are content to put them to schoole and to binde them to Trades farre off So we can be contented to enioy life liberty c. yet if the parting from these be to Gods glory we must be ready so to doe How few then be there which loue Christ as they ought how few which would be content to part with Heauen for his honour for many will not for the glory of God and the obtaining of Heauen leaue their pride whoredome drunkennesse c. VERSE 4. Who are Israelites to whome pertaineth the Adoption and the Glorie and the b Or Testaments Couenants and the giuing of the Law and the seruice of God and the promises 5. Whose are the Fathers and of whome as concerning the Flesh Christ came who is ouer all God blessed for euer Amen
Esau haue I hated proceeding from Gods hatred which is not a passion in God as in vs but his Iustice so called because it seemes hatred to them which suffer it God hated not Esau as a man but as a sinner Ob. But Iacob was a sinner also How came hee then to loue him A. Aug. ad Simpl. lib. 1. q. â— He loued in Iacob not the fault which he tooke away but the grace which he bestowed doctrine Where Nature is common and alike there grace makes a difference we are all by nature the Children of wrath Eph. 2.3 yet some are elected some reprobated Iohn 13.8 and 15.19 and 17.9 1. Thes 5.9 2. Tim. 2.20 Vse 1. As in Rebeccaes wombe there was a striuing betweene Esau and Iacob so in euery true Christian there is a combating betweene corruption and grace and as Esau is the elder so is corruption Vse 2. As in Isaaks family there was a profane Esau as well as a godly Iacob so is the visible Church a mixt company as our Sauiour teaches by diuers parables Mat. 13. Examine how thou standest in the Church whether as an Esau or as a Iacob Vse 3. Esau is Isaaks eldest Sonne yet reiected Birth degrees and bloud are to be regarded and are especiall fauours of God yet they further not Election As it was rather a disgrace for Esau to come of vertuous Parents because he was no better so doe thou account of thy selfe then is the bloud of thy famous Ancestors thy credit when thou art like them in vertue Better the honour of our Families should begin then end in vs. Vse 4. Esau is disherited and yet God gaue a lawe that the first borne should not be depriued of his birthright namely without iust weighty cause Hence Peter Martyr makes a question whether God can dispense with his owne Lawes With the Iudiciall and Ceremoniall no doubt he may Concerning the Morall It is by some answered that he may and that the Commandements are to be vnderstood with this prouiso vnlesse God command otherwise for the Law is for vs not for God But this answer seemes to be defectiue because the Law being the copy of Gods Will must needes bee an vnchangeable and vnvarying rule of righteousnes God is a law to himselfe by the perfection of his nature which he hath expressed in his Law and therefore to command any thing contrary to his law or to dispense with it so that the things here forbidden as theft whoredome c. should be no sins in the sence they are forbidden seemes to be as though God should depart from his owne nature which is impossible Pareus a very learned man answers otherwise namely In orat paraen de legum dignitate vsu obedientia ex 1. Tim. 1.8,9 that the Law indeed is an immoueable rule euen in regard of God not simply in regard of the whole Decalogue but onely according to some part of it And therefore he distinguisheth of the Commandements holding some absolutely to proceed from the Nature of God which he doth freely necessarily will as Command 1 2 3 7 9. The rest as 4 5 6 8 10. to proceed from the will of God but not necessarily The things in these last to be iust or vniust because commanded or forbidden and that in these lyes that Prouiso Till God command otherwise But with reuerence of that Worthy man I cannot vnderstand how at any time it should be no sinne to steale or to murder in the sense it is forbidden in the law My opinion is that the Iustice in these Lawes proceeds from the pure nature of God and are necessarily therefore willed by him as well as the Iustice in the other precepts My reason is because the equity of these lawes is imprinted in our nature and that which is imprinted thus in our nature is a remnant of the Image of God which was according to the naturall and necessary Iustice of God The Schoolemen therfore as I take it more safely resolue this doubt who hold that God sauing his Iustice cannot command that which is contrary to his law as that a man should steale c. and yet not sinne And therefore wheresoeuer it seemes that God hath commanded the contrary wee are to know that the matter of the precept is varied As the Israelites rob the Egyptians yet not guilty of theft because when the Israelites tooke those goods they were not the Egyptians but their owne giuen to them by God who hath right and authoritie to bestowe those things where and to whome he pleaseth All things forbidden in the morall law are sinnes not onely because they are there forbidden but principally because they are contrarie to the most iust nature and will of God of which the law is a copie Vse 5. The Elect are beloued the Reprobates are hated The loue of God includes all fauours his hatred all plagues and curses The Elect are happie the Reprobate miserable miserable indeed for it were better to be in hell then to be hated of God VERSE 11. For the children being not yet borne neither hauing done any good or euill that the purpose of God according to election might stand not of workes but of him that calleth IN this Verse is the Amplification of the second Instance The summe of the Instance was that though Esau and Iacob were Twinnes and Esau the first borne yet the promise made to Isaac and his seed was not to be vnderstood of Esau but of Iacob being so determined by God So that there is a great difference betweene these two Twinnes Of which difference here are two things declared First the Time Secondly the Cause The Time in these words The Children being not yet borne neither hauing done any good or ill Here the time hath a double relation first to their birth Secondly to their actions or conuersation When they had done neither good nor euiill that is actually for when the Oracle came to Rebecca they were originally guilty before God doctrine The Election or Reprobation of men is before they are borne or haue done good or euill Ephes 1.4 2. Tim. 1.9 Iude 4. As it was with Esau and Iacob so is it with vs all Vse 1. There is a predestination of men and because reuealed it is lawfull yea necessary to be taught but soberly and discreetly rather soundly to be explained in the Schooles then daily to be inculcated in euery Pulpit It is hard I confesse to corrupt reason and sense but let the light of the Scripture be the rule and not thy blinde reason and it will be in some degree intelligible Vse 2. Here the monstrous opinion of Arminius is confuted plainly who affirmeth that man dying in the faith is the obiect of particular Election Against which we reason from hence Iacob is elected before he was borne saith Paul here But Iacob is a type of the all Elect saith Arminius In Anal. cap. 9. ad
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
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making
from Faith and saluation to be attained by hearing but not simply and absolutely because God when he pleaseth can extraordinarily worke Faith without the senses Wee haue some Notions of God left in Nature but to know God in Christ and things to be beleeued vnto saluation comes from without and requires Instruction How can they heare c. That is they cannot heare to faith without a Preacher Preaching and Hearing are Relatiues How can they preach except they be sent That is None can Preach except they be sent A man vnsent may debate or discourse of matters but not as the Embassadors of God to the begetting of Faith except they bee sent of God If a man take vpon him to preach not being sent hee were as good hold his peace As a priuate mans doings running on an Embassy of his owne head are not approued of the King so good workes onely with them whom he sendeth He that begets Faith in any is sent of God Sending is Externall or Internall We speake of externall which is by Ecclesiastike ordination from those who themselues haue beene first ordained and deriue their power successiuely from the Apostles and so from our Sauiour Christ doctrine Without the preaching of the Gospell there is ordinarily no saluation The Gospell is the power of God to saluation not written in leaues but preached Rom. 1.16 1. Cor. 1.21 Iam. 1.18 Vse 1. Saints are not to be inuocated because we may not beleeue in them This seruice of our Faith is onely due to God Vse 2. Faith breedes Prayer and indeede none can pray but beleeuers An vnbeleeuer may speake and say ouer a forme of words but pray he cannot without Faith When we are perswaded of the goodnesse of God and his readinesse to helpe then we fall to Prayer When Peter was in danger of drowning if hee had not beene perswaded of Christs loue hee would neuer so confidently haue cryed Helpe Master I perish The Saints whose practice herein must be our example for the kindling of Prayer haue vsed to stirre vp their Faith by attributing such Titles to God which doe manifest his Power Mercy and Truth As we esteeme not the cryes of such which trust vs not so neither doth God the words of them which beleeue him not Vse 3. Many thinke that of all other things preaching might best be spared and that the Ministers office is least necessarie but here we see that Faith and the promised good things cannot be attained without preaching Next to Christ it is the greatest benefite which God hath giuen to men For by this wee know and apply that to our Saluation When Princes are crowned they are bountifull so when Christ our King ascended he gaue gifts What gifts Some to bee Pastors and Teachers for the gathering and edifying his Church vnto saluation Ephes 4. Hee therefore that despiseth preaching despiseth the bounty of Christ and is guilty of his owne damnation For as our bodies cannot liue without bread so nor our soules without the Word Q. Shall none be saued but those which heare Sermons A. No Ordinarily Q. Cannot God saue men though they heare none A. It is a needlesse Question none denies but hee can yet when he giues ordinary meanes hee shewes he will saue no otherwise As a man refusing to eate because God can saue him without meate tempteth God so doth hee vvho following his pleasures and refusing to heare thinkes to be saued Manna is for the wildernesse which an Israelite lookes not for in Canaan where hee may sow and reape so while thou liuest in a Church where thou maist partake of the ordinary meanes vse them if thou wouldst be nourished in the hope of eternall life God could haue taught the Eunuch without Philip conuerted Paul without Anamias instructed Cornelius without Peter opened Lydias heart without Paul but hee vsed not the Ministerie of Angels but the ministerie of men to teach vs that it is his will wee should submit vnto it if wee would be blessed The Ministery of the Word is by the wisedome of God which reuerence thou vnlesse thou accountest thy selfe wiser then God Vse 4. The Papists from Gregory make Images Laymens books but God hath appointed not by looking on an Image but by hearing his ordinance to instruct the Church in the Faith Vse 5. None can preach till they be sent If God send not wee goe without good speede Therefore Esay Iohn Baptist Christ himselfe the Apostles goe not til their commissions be sealed by God Q. How may a man know who is sent of God A. A Minister may know that God sends him if he find his heart moued by GOD to desire the Calling for Gods glory if hee be competently qualified vvith learning godlinesse discretion vtterance if his gifts bee allowed by the Church and hee bee sent according to the ordinarie course of the Church wherein hee is a Minister which is not after one manner in all Churches neither is it necessary The Hearer may know that his Teacher is sent of God if his teaching beget Faith and Inuocation The blessing of God vpon his labours is an infallible token of his lawfull Calling so Ieremie approues a true Prophet Ier. 23.21,22 and Paul his Apostleship 2. Cor. 3.1,2 The Separatists as they deny our Church their mother the name of a Church so they deny vs to bee true Ministers of Christ But if ordinary begetting of faith be an argument of a lawfull calling Blessed be God we haue a calling to our comfort They say we are false Idolatrous Antichristian Ministers euen priests of Baal And I aske them whether ordinarily God conuerteth men to himselfe and stablisheth them in true Grace by false Idolatrous and Antichristian meanes Whether hee followes the priests of Baal with his aboundant blessing in their calling or his own Ministers whom he sends himselfe And if we be sent of God how dare they refuse to heare vs though there might bee some defect in our Calling which I am sure is as iustifiable as the calling in any Church vpon earth and when it is at the worst too good that theirs should enter into any comparison with it Howsoeuer they blaspheme our Calling I am sure that if there bee any grace in any of them they are beholding to the Ministerie of the Church of England for it Vse 6. How can they preach vnlesse they bee sent Therefore wheresoeuer preaching is it is by the sending of God and a token of his loue as where he sends it not it is a token of his displeasure toward the place Apoc. 1.16 Christ hath the Ministers as Starres in his right hand not onely for their defence but also to make them rise or set to seuerall parts of the world as he pleaseth He can make it raine on Gedeons Fleece Iudg. 6.37,38,39,40 and no where else and euery where saue on Gedeons Fleece If you haue the Word thanke him that sent it if
Eliah there were seuen thousand reserued so also now The like times of the Church are wisely to be compared But the present estate of the Iewes is the same with that of the Israelites therefore as then so now a reseruation is made and by consequence their reiection not totall Heere we haue two things 1. A Proposition 2. An Amplification The Proposition that in the time of Paul though the Iewes were generally cast off yet there was and is a reseruation Obseruation When thou hearest of persecution and of killing vp the Prophets and professors be of good-comfort God will saue seuen thousand He will reserue one Eliah as in the dayes of Ahab one Athanasius as in the time of the Arrian Heresie one Wicliffe one Husse one Luther in the most darksome and hideous times of Antichrist The Amplification is from the cause of this Reseruation which is Election set foorth also by the eause of it which is Grace Through the Election of Grace not actiuely to be vnderstood on mans part as Chrysostome but actiuely on Gods part and passiuely on ours nor is Election to be heere expounded faith the seale of it as some but the decree called election of Grace that is gratious or free election doctrine The cause why some are reserued in dangerous times is their Election For as saith so perseuerance is proper to the Elect Act. 13.48 and 20.21 Vse 1. As to be preserued from Idolatry when true Religion is abolished and persecuted so in these dayes to be kept from sin and to stand when a thousand fall on one hand and ten thousand on another is a comfortable note of Election Iniquitie abounds Neglect not so faire an occasion of making thy Election sure If God bestow his grace on thee stoppe thee in the way of sinne make thy heart bleed for the transgressions of the time and preserue thee in his feare thou art elected for if thou wert a reprobate he would not haue such care of thee but giue thee quite ouer to follow the swinge of thine owne lusts vnto perdition Therefore by thy life thou mayest know for God hath not elected vs to serue the Diuell but himselfe Vse 2. If persecution come seare not many suffered constantly in the dayes of Iesabel and seuen thousand could not be found being hidden as a treasure by God So in Queene Maries daies many were taken and burned and many were sought after and could not be found for God couered them with his hand and smote the eyes of them which sought their liues as he smote the Sodomites sometimes when they sought the dore of Lots house Resolue thus If such fiery times should come and God should call thee out and suffer thee to bee found he will also so strengthen thee that thou shalt glorifie him in thy sufferings If God giue thee not such strength he will so hide thee from thy persecutors that though Iesabel her selfe search all the corners of the Land for thee as narrowly as Laban searched Iacobs stuffe yet shee shall not finde thee VERSE 6. And if by Grace then is it no more of workes otherwise Grace were no more Grace But if it be of workes then is it no more grace otherwise worke is no more worke THese words as was before said are an amplificatiō of the summe of the 5. vers namely that the Reseruation is according to election of Grace from whence this Consectary takes place If by election of grace then not by workes Though this doe not much pertaine to Pauls Argument in hand yet by the direction of the Spirit he takes that little occasion offered to speake something in commendation of Grace because he had to deale with the Iewes which stood greatly vpon their owne Righteousnesse which indeed was one of their maine diseases and therefore he neglects not by the way to touch this sort and to giue them a iog for remembrance that we are saued by grace not by workes Pauls example must teach Ministers a point of wisedome which is to take notice of the speciall sinnes of their Auditors and in the course of their teaching if any occasion offer though it lie not so plaine in their way to giue them a memento Paul breakes out here into a new question that he might meete with the Iewes in euery corner When Ministers speake against the sinnes of their Auditors O say they he findes not that in his text but we know by the direction of Gods Spirit and by the warrant of Pauls example if we find such in you how to find it in our text to reproue you for it and yet not to be guiltie of rouing or digressing But to the Consectary If election and preseruation be of grace it is not of workes This is proued by the nature of grace and workes which are contrary and destroy one another And it is set downe with inuersion of the termes That which is of grace is not of workes else grace were not grace that is free That which is of workes is not of grace else works were not workes that is did not make indebted The mysterie in this verse plainly appeares if we vnderstand what is meant by grace and what by workes The Schoolemen and Iesuites distinguish grace into grace making gracious and grace freely giuen Aqin Sum. p. 2. q. 111. art 1. The first they say is charitie a grace whereby we are conioyned to God the second is faith and the rest of Christian vertues But first both these are coincident for charitie also is a grace freely giuen Secondly they make this grace to be in man they know no other and therefore Bellarmine and the rest when they write of this subiect they write de gratia hominis of the grace of man but the Scripture onely speaketh of the grace of God and of the grace of our Lord Iesus Christ Grace is taken three wayes First for the free fauour of God the alone cause of our election which is subiectiuely in God one of the imminent vertues of the Deitie being his essence This is meant here Secondly for the energie operation and working of this grace which Austen calleth the mouing of mercie Motum miseric Aust lib. 3. Hyp. the lesuites call it an helpe or grace preuenting or following of grace preuenting is that place Eph. 2.8 of following 1. Cor. 15.10 of both together 2. Cor. 12.9 Thirdly for the gifts of grace which haue a different appellation ordinarily in Pauls Epistles as faith hope loue patience and this is distributed into habituall grace and actuall This in no wise is here to be vnderstood nor either of the parts before spoken of from the Schoole For charitie and faith are workes but we must haue a grace opposite to workes Workes are either good or bad bad workes not here vnderstood but good Ob. But grace and good workes are agreeing as the cause and the effect Ans To speake properly the anger of God is contrary to his grace
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
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast
out thou wert receiued in but this was not the cause of that neither is thy goodnesse the cause of thy standing in the Oliue which wert wont to stand among the bryers in the wildernesse God could haue brought thee in without breaking off the Iewes but he would not but hath done thee good out of their euill and hath brought thee in that thou mightest be the cause of their bringing in againe The proper cause of the breaking off of the Iew his infidelitie of the standing of the Gentile Gods grace Faith is the gift of God whereby we know apprehend and apply the promises relying vpon them Infidelity is a fruit of corruption whereby we know not the promises or knowing beleeue them not or beleeuing them to be true make them not our confidence Standing notes an estate wherein a man hath the fauour of God to iustification and saluation Breaking off the contrary Standing is a manifestation of Election by faith heere by saluation hereafter Breaking off is a manifestation of Gods Iudgement in this world by taking away from a people the Word and Sacraments the tokens of his loue and cognisance of his people so are the Iewes and also those famous Churches of Asia broken off and by giuing particular persons to hardnesse of heart After this world by separating such from Angels and Saints and by throwing them into hell Obiect It seemes then that a man may bee a branch and yet broken off Ans Similitudes are not to be pressed too farre Branches are to be distinguished some that haue onely an outward fellowship with the Oliue these may be broken off some that haue an inward partaking of the sappe and fatnesse of the Oliue these cannot So that there are Infidels out of the Church and Infidels in the Church The first Infidelitie is called Negatiue the second Priuatiue Yet it is to bee vnderstood that faith is not so the cause of standing as infidelity is of breaking off for infidelity is the meritorious cause of breaking off and faith but the instrumēt or staffe whereby we stand doctrine Our standing is by faith our breaking off by infidelitie 2. Cor. 1.24 Heb. 3.12 In this place to the Hebrewes there is the same name giuen to an vnbeleeuing heart which is giuen to that naughtie-packe the Diuell And Heb. 11.1 Faith is the ground of things hoped for or as Sanit Augustine Aug. tract 79. sup Ioh. of persons hoping God hath giuen faith to vphold vs not as a reed that may deceiue but as a pillar well translated ground being as the vnmoueable earth which we stand on we haue good footing by faith The Israelites were destroyed for their infidelitie Iude 5. Vse Beleeuers are truely happy vnbeleeuers truly miserable He stands in Gods fauour This is throwne away as a withered branch into vnquenchable fire Cain sinnes beleeues not hence he is tormented in conscience afraid of his owne shadow thinking the Diuell should meet him in euery corner a picture of the misery of an vnbeleeuer He that beleeueth is the sonne of God Iohn 1.12 what a prerogatiue is this What is he then that beleeues not Euen the childe of the Diuell Can there be any thing worse He that beleeues sayes God is true He that beleeues not sayes God is a lyar should not this be plagued Ioh 3. Ioh. 5.10 Christ dwels in the heart of a beleeuer as in his Temple Gal. 3.17 But the heart of an vnbeleeuer is the Diuel shoppe in which he forgeth and his anuile on which he hammereth all villanies his stye his stable and whatsoeuer can bee said that is more base Nay an vnbeleeuer is a Diuell Haue not I saith Christ Ioh. 6.69.70 chosen twelue and one of you is a Diuell see how Christ accounts of Iudas for his infidelity and treason Did I say a Diuell nay worse then a Diuell Iam. 2.19 The Diuels beleeue and tremble but many among vs beleeue not and many that beleeue there is a God and that he is a hater and reuenger of iniquitie yet when they are admonished of their pride drunkennesse breaking of the Sabbath c. moue no more then the stones in the wall What shall I say to make thee sensible of thy misery If thou beleeuest not the wrath of God dwelleth vpon thee The diuell worketh effectually in thy heart as he possesseth thee here so thou shalt possesse him hereafter for euer This consideration should moue vs to three things First to seeke faith Secondly to examine whether wee beleeue or no Thirdly to mourne for infidelity 1. Aboue all things labour for faith sell all for this let the fooles of the world drudge and droyle for a penny let vs seek for faith and whatsoeuer wee want let not vs want this by which we stand and without which we fall eternally 2. Many perswade themselues that they haue faith which will be found Infidels at the day of Iudgement Bee thou of good ground that thou beleeuest The fiue foolish Virgins thought they should doe as well as the other fiue but they were deceiued Thou shalt know whether thy perswasion be true sauing faith or no by three things 1. By the meanes whereby it is wrought which is the preaching of the Gospell If it arise from a conceite of thine owne braine it is but a mocke-faith and will not stead thee 2. By the manner how it is wrought first there is in euery true beleeuer a sight of sinne Secondly Humiliation for it Thirdly a change of the heart Fourthly a hungring after righteousnesse then comes faith 3. By the fruits faith workes by loue As the fruit shewes the tree so obedience shewes faith Many shew plainely they haue no faith for when prosperitie comes they feare not God and when aduersitie they runne from God to the Creature to Wizards to the Diuell for helpe as if there were no God in Israel Herein they are like a dogge hold vp a crust he comes fawning hold vp a cudgell and he runnes away so many let them thriue then God is a good God But let God lay his hand vpon them then they are gone to seeke a new master the Diuell yea if it bee but for the sauing a pigge or a cow what are such but Infidels Faith purifyeth the heart it will not suffer a man to be an Hypocrite to bee one thing without and another within one thing before men and another in secret Hee that beleeues Christ died and shed his bloud for him cannot but die to sinne and delight to liue righteously 3 Mourne for infidelitie euen for the least motion to it and the rather because it is the fashion of most to mourne for other things and not for this If a man be robd or his house be burnt he cryes out I am vndone But who is heard to cry woe is me for want of faith I am vndone for my vnbeleefe If wee heare of a theefe we cry hang him and perhaps we will cry
cumber the ground Thou art planted in the Church which is Paradise and art watered with those Riuers of God the word and Sacraments If thou bringest foorth no fruite though Christ himselfe had come of thy stocke thou shalt be broken off and throwne away Vse 2. Heere is a good Take-heed or Item for many 1. For England Germany all Reformed Chuches The Iewes were the famous people of God and yet cast away for their faithlessenesse where are those renowned Churches of Asia of Greece Let vs be warned by their harmes If we continue not to bring forth fruit we must look for the same measure which God hath meated out to them 2. For prophane persons If iudgement beginne at Gods owne house how shall the wicked escape If an Israelite goe to the pot what should a Canaanite an Hypocrite a Rebell looke for The Scribes and Pharisees the great obseruers of the Law whom the world could not challenge of drunkennesse whoredome c. are for all that damned in hell because they receiued not the Gospell If thou besides horrible irreligious prophanenesse beest opprest with all vnrighteousnesse how shalt thou escape damnation 3. For the children of God Art thou one of these walke according to thy profession if thou growest cold as others take heed Hast thou faith keepe it Hast thou a good conscience better the peace of it euery day by righteous liuing Hold that thou hast It is worth thy care and thou hast a dangerous enemie Remember what is come to the Iewes when thou seest thy neighbours house on fire it is time to prouide water to saue thine owne When two ships set forth if the formost run vpon a rocke and split her confort that followes will be warned Thou seest couetousnesse to bee the destruction of this man pride of that whoredome of another pray thou against these sinnes and all other and be carefull He that is the childe of God cannot be damned but he may so wound his conscience that he shall thinke the torments of hell not equall to that which hee feeles though wee cannot lose true grace totally yet it may be so abated that it may breed vs woe vnspeakable Dauid ceased not to be the child of God by his sinne but he receiued such a wound and was so shaken that he lost for a time all feeling of Gods fauour and I make question whether hee receiued his former glorious feelings to his dying day Thou knowest when Dauid fayled where Demas fell why the Iewes were broken off watch and pray lest thou also fall into temptation and approue thy selfe a fruitfull branch lest thou be broken off VERSE 22. Behold therefore the goodnes and seuerity of God on them which fell seuerity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off THIS verse is the conclusion of the former admonition shewing to vs Gentiles the vse wee should make of the iudgements of God to the Iew and his mercy to vs. This he propoundeth by way of counsell and aduice directing vs how to spell out a good lesson for our selues out of these things In this verse are two things First an Exhortation Secondly an Amplification The Exhortation in these words Behold the goodnesse and seueritie of God on them which fell seuerity but towards thee goodnesse The Amplification in the rest of the words In the Exhortation are two things to be considered First the Manner Secondly the Matter of it The Maner is in this word Behold which is not the aduerbe but the verbe to note a narrow looking into the point as in that Behold the Lambe of God Ioh. 1.29 as if Iohn should haue said Looke well on him eye him marke him well The matter to be considered Goodnesse and seueritie both these determined by their proper subiects Seueritie generally to all personally to the Iew Goodnesse personally to the Gentile To thee speaking to vs face to face and generally to all Goodnesse The word signifies the propensitie of God to do good Taste and see how good and gratious God is Psal 34. taste the sweetnesse of his nature If so be you haue tasted saith Peter 1. Pet. 2.3 how gratious the Lord is The sweetnesse of the nature of our God who is not froward and tyrannous but most readie to bestow grace and goodnesse and to receiue sinners This sweetnesse if you please so to call it is to be distinguished from the effects of it which are Loue Mercie Saluation Tit. 3.4.5 Saluation is the effect of Gods mercy mercy of his loue loue of his speciall goodnesse Seuerity The word signifies such a seuerity as notes a cutting off which word Paul vseth the more to set forth Gods goodnesse to vs. Most sweetly hath God dealt with vs and most bitterly with the Iewes searching and sifting out all their vngodlinesse As a Iudge cuttes the matter in peeces pondering all reasons and circumstances before he giue sentence or as a Iustice strictly examineth and presseth the suspected malefactor brought before him or as in an Anatomie euery sinew and veine is laid open or as Paul bad Titus to reproue the Cretians sharpely Tit. 1 as if one should say rippe vp their consciences speake home to them touch them to the quicke so God dealt with the Iew. These two are attributed to God whence the father 's confuted the dotage of the Manichees concerning two beginnings These are not opposite in God who is a simple essence They are not two things in God much lesse two opposite things they are the same in God opposed not formally but in regard of the effect as it is the same heat of the sunne which hardens the clay and softens the wax doctrine It is the duty of all for their better stirring vp to thankefullnes and humilitie diligently to keepe a note-booke of the mercies of God to themselues his iudgments to others Concerning iudgments 1. Cor. 10.6.11 2. Pet. 2.6 And for his goodnesse Dauid had his tables or booke of remembrance Psal 66.16 And so had Paul 1 Tim. 1. Vse 1. He sayth not behold thy goodnesse but Gods if thou be saued the praise is Gods if thou be damned the fault is thine owne Vse 2. His goodnesse and seuerity Seperate not these things which God hath ioyned he hath reuealed himselfe to be both mercifull and iust Ioyntly consider of them and it will helpe against two dangerous tentations namely dispayre and presumption which are as the two armes of the diuell whereby he gathers vs vp for himselfe 1. For dispaire Sinners dispayre because they cannot be perswaded of mercie only veiwing the seueritie of God and poring vpon that hast thou offended God and therefore art afflicted in conscience Alasse thou hast deserued to be a fire-brand of hell but yet consider the sweete goodnesse of God he is iust to damne stubborne sinners that repent not but to such as humble themselues and with penitent hearts
of God and goldlinesse as they came into the world Olde age will steale vpon thee Before it comes learne to liue well when it is come learne to dye well nay alwaies meditate thou of death it will cut the combe of thy pride and make thee neither to glut thy selfe with pleasure nor to be greedy of the world For thou must Dye And I counsell thee to dye quickly vnto Sinne that thou mayst liue euer in righteousnes and euerlasting glory But the Spirit is life for righteousnesse sake Now of the Correction Where wee haue 1. The Thing Life 2. The Illustration 1. By the Subiect The Spirit 2. By the Signe For Righteousnesse sake But the Spirit The Regenerate Spirit say some a Chrys The Regenerating Spirit say b Martyr Aretius others but in my opinion it is better taken for the c Beza Soule because so it holds best correspondence with the words of the Concession yet if we so take it both the other must be supposed For hee meanes such a soule as is Regenerate by the Spirit Is life If Spirit be taken for the Regenerate part Then is made to liue If for the Holy Ghost then quickneth and maketh to liue if of the soule then Is life signifieth liueth for euer For Righteousnesse sake of Christ Imputed to vs Inchoated in vs. That the Cause this the Signe of this life doctrine Though the bodies of the Regenerate be subiect to mortalitie and death yet their soules are not but they doe now liue and shall for euer for Righteousnesse sake Gal. 2.20 Stephen dying saith Lord Iesus receiue my Spirit Act. 5.59 This is confirmed also by the desire of all the faithfull Abrahā is said to be gathered to his Fathers Gen. 25.8 not his body for they were buried in Chaldea he in Canaan but his soule Vse 1. This Confutes beastly Epicures and Atheists who hold a death of the Soule Of which number was I thinke that Lymb of the Pope or of the Diuell which you will the Cardinall of Burbon who said he would not giue his part in Paris for his part in Paradise Vse 2. Thou art pressed with the weight of Sinne Bee of good Comfort Though Sinne cling about thee as Iuy yet by the Spirit of God thy Soule shall liue yea then more when thy Body dyes Iohn 3.36 We are not called forth by that Spirit to destruction but to victory Thou hast euen here euerlasting life And truly hee that hath it not here in the inchoation of it shall neuer haue it in Heauen in the perfection of it This is that which enables vs to ouercome the feare of death Wicked men are afrayd to dye yea they would liue here for euer because they haue no assurance that when they dye their soules shall ascend into Heauen But Gods Children though they feare death yet they ouercome that Feare and desire to dye being well assured that by death their soule as a Captiue shall be deliuered out of Prison and as a Bird escape out of the Cage of the Body into the celestiall Paradise as the Soule of Lazarus not so the soule of Diues which went into euerlasting tormenting flames Vse 3 There are Liuing Soules and there are Dead soules That Soule which hath the Spirit of Christ is a Liuing soule that which hath it not is a Dead soule For as the Soule is necessary to the life of the Body so the holy Spirit to the life of the Soule As the body without the Soule is dead from naturall Actions so the Soule without Christs Spirit from spirituall The Body dyes when the Soule leaues it The Soule dyes when God leaues It Bernard There are two Mansions or Roomes of the Soule The lower which it gouernes which is the Body the vpper wherein it resteth which is God She quickneth the Body God quickneth her She is better then the body God is better then she Therefore Paul saith that widowes liuing in pleasure are dead while they liue 1. Tim. 5.6 Dead not concerning the substance of liuing but the Quality not that they should not be but not be blessed Looke now to thy Soule is it dead or aliue Life of the body is discerned by sense and motion so in Proportion that of the Soule What knowledge hast thou of Spiritual things What taste and delight hast thou in the things of God Dost thou heare and feele that which is spoken out of the Word If not thou art Dead He that is onely asleepe by great noyse and blowes may be wakened Thou art not by the trumpet of the Word nor by the scourge or diuers crosses Certainly thou art dead Art thou starke and stiffe not stirring hand or foote in any good duty Alas thou art dead yea hee is not more dead that is put into his graue then thou art Thou feelest it not The more miserable art thou Thou shalt feele it and when thou dyest before thy Executors can carry thy body to the Graue thy soule shall bee carried to hell by the Diuell Hence is it that the Death of the wicked is called a very ill death We lament the bodily death of our Friends here is cause of lamentation when their soules dye also If a house be burnt with the goods all haue compassion but if the Owner also his Wife and Children be consumed with the fire wee cry out Alas So when the soule and all perishes here is matter of griefe For this as many thinke was Dauids mourning for Absalon 2. Sam. 18.33 because as his body hung fearefully on the tree so his soule might hang in hell for ought hee knew O what a sweet Comfort is it ouer our Friends departed if they haue dyed well with tokens of Grace Labour thou for such a death and be carefull for thy soule A dead body is a gastly thing to behold a thousand times more vgly if it could be discerned with bodily eyes is a dead soule such is euen like the Diuell VERSE 11. But if the Spirit of him which raised vp Iesus from the Dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies e Or because of his Spirit by his Spirit that dwelleth in you THe second Consolation in this Verse As the former shewed the happinesse of the Godly in regard of their soules so this in regard of their bodies and it is inferred by an Occupation from the words of the 10. Verse thus I confesse Paul might some say that the soule liues but the Body is turned to dust and perisheth Nay saith Paul Euen the body shall be raised vp and quickned that the Regenerate may be happy in body and soule These words haue two parts 1. A supposition If the Spirit c. dwell in you 2. A Conclusion Hee that raised vp Christ c. If This Conditionall is not to be taken as if the Apostle doubtingly did suspend his Iudgement or call into
Vse 1. We are well taught in our Liturgy to confesse that wee haue gone astray like lost sheepe Christ is compared to a Shepheard we to lost sheep He to a woman hauing lost her groat we to the lost groat The groat seekes not the woman nor the sheep the Shepheard so nor wee Christ it s he man nor the sheep the Shepheard so nor wee Christ it s he that seekes vs or we must be lost for euer Luke 15. Abraham dwelt in Vr of the Chaldees and was as is probably gathered an Idolater and had so beene to his dying day if God had not called him We are described to be as a child cast out and forsaken Ezech. 16. Wert thou seeking God when thou wert called No thou wert seeking another nay a contrary thing What was Paul doing when hee was called was he seeking Christ Yea that he was but to persecute him in his Saints not to beleeue in him So if thou well remembrest thy selfe wert thou following thy owne lusts when God called thee hauing neither fore cast to seeke nor a heart to bee willing to bee found when God sought thee vnlesse God had bowed and inclined it Euen as Adam ranne from God when he came to seek him and was faine to dragge him from behind the bushes So if God had not dealt with thee in like manner thou hadst been a lost sheep euen to this day Prayse God for finding thee out Vse 2. A Heathen is one that seekes not after God then haue we swarmes of heathens among vs for though many be baptized and come to our Assemblies yet their hearts seeke not God but the fulfilling of their owne abominable desires Such with men may be in the account of Christians but in the day of separation God will range then among the number of Heathens A Conuert is such a one to whom God hath manifested himselfe giuing him Faith and Repentance and such are happy Q. How is God to be found Vse 3. A. Three things are to be obserued for the finding of God 1. The time 2. The place 3. The manner For the time we must seeke God first Mat. 6.33 First seeke the Kingdome of God First our profit and pleasure and then God is no good Method Many make the seeking of God an After-care a work of their Age. It s a hundred to one that he which seekes the Diuell in his best age shall neuer find God in his worst age when the dayes come in which he shall say that he hath no pleasure in them Giue the first of thy time and of euery day to God or else thou mayst despaire to find him in the rest of thy time and day Seeke God early The place God is euery where but not euery where to be found ordinarily The ordinary place is the Congregation of his Saints where his name is called vpon and his Word preached for there he hath promised his presence Mat. 18.20 Psal 105.4 Seeke the Lord and his strength seeke his strength euermore The meetings of the Saints are called the face of God because there he manifests himselfe dispensing his fauours and blessings Where should wee seeke for a man but at his house The Church is the house of the liuing God 1. Tim. 3.15 Seeke him there for at Salem is his Tabernacle and his dwelling at Sion The Church is directed for the finding of Christ to get her forth by the footsteps of the flocke Cant. 1.7 toward the Tents of the Shepheards that is to resort with the people of God to the hearing of the Word When then shall our Recusants finde God with such as will not vouchsafe to step ouer their Threshold to heare his Word There is a time when they shall finde him but to their cost as a Iudge to punish them for their contempt The manner In holinesse not in hypocrisie and profanenesse Who saith Dauid Psal 15. shall ascend into Gods hill and stand before him Euen he that hath cleane hands and a pure heart c. This is the generation of them that seeke him that seeke thy face O God of Iacob Psal 24.6 The pure in heart shall see God Mat. 5.8 and without holinesse none shall see him Heb. 12.14 Away therefore with Drunkennesse Pride Vncleannesse and beast-like liuing This generation shall not finde God He blesseth them who seeke him in goodnesse Vse 4. Hast thou found GOD when thou soughtest him not Seeke him then and thou shalt more finde him The heart of them shall reioyce which seeke him much more the heart of them which finde him Psal 105.3 Examine then thy heart whether thou canst finde God there Thou shalt know his presence by thy ioy thy care thy feare 1. Art thou more glad of Faith and Repentance then of all the vvorld Of mercy shewed to thy Conscience then if thou wert an Emperour Is thy desire to God and his Word aboue all pleasures God is in thy heart or else there could not be such ioy 2. Hast thou a care to keepe God in a godly conuersation Thou hast him He that hath a Treasure hath a care to keepe it and that is not a mans treasure which he casteth at his heeles 3. Art thou afraid to lose GOD or to doe any thing to grieue him Art thou humbled if thou feelest any absence or emptinesse of his Grace and art thou stirred vp vvith the Church in the Canticles to seeke him whom thy soule loueth Thou hast a good heart and thy God dwelleth in thee VERSE 21. But to Israel hee saith a Esay 65.2 All day long I haue stretched out my hands to a disobedient and gainesaying people IN this verse is the other part of the Testimonie of Esay concerning the reiection of the Iewes which is set downe and amplified It is set downe in these words A disobedient and gainsaying people that is a reiected people or a people cast off The cause being put for the effect The amplification is from the cause of the contrary viz. the loue and goodnes of GOD calling them which should haue bred in them no such effect This calling is set forth First by a similitude I haue stretched out my hands Secondly by the time All day long All day long Some apply this to the time of Christs crucifying and his spreading out his hands there Some to the time of his teaching Some to the time of the Law and the Prophets but it is best to be vnderstood of all the time from their first calling to their dissipation The whole time of Grace is called the day of Saluation Vniuersum retro tempus quod praeterierat Chrys I haue stretched out my hands As the Hen clockes her Chickens to her putteth forth her wings and spreads her feathers to cherish them with her warmth or as a Mother calls her child and holds forth her armes to embrace it in tender affection so did God deale with the
Iewes seeking to gather them into the bosome of his loue Vnto a disobedient and gainesaying people The word signifies such a one as will not be perswaded but is incorrigible Not euery disobedience is here meant but when neither faire meanes nor foule will bring vs to a better course Gainesaying This is a farther Rise of sinne signifying not onely such a one as refuseth to obey but beeing reproued thwarteth mocketh and persecuteth their reprouers Of this Steuen accused the Iewes Act. 7.51 Esay hath but one word for both these but such is the force of it that both these will scarcely expresse it Socer It is attributed to the stubborne sonne that vvas to be stoned to death Deut. 21.18 Me thinkes Dauid makes a Commentary of it in the 78. Psalme The Iewes are there called a rebellious generation in Esays word Dor. Socer What a one is that A generation as it followes that set not their heart aright whose spirit was not faithfull to God that kept not the Couenant of God that he refused to walke in his Law that forgate his workes that tempted God that spake against God c. Such were the Israelites as Esay saith that prouoked him to his face doctrine Disobedience ioyned with contradiction and persecution of Gods Messengers was the cause of the reiection of the Iewes 2. Chro. 36.16 Mat. 23.37 Mat. 21. Vse 1. If we be damned the cause is in our selues refusing the saluation which God offers to vs. To whom hath not God offered mercy What drunkard or wicked person is there among vs to whom God hath not sent his Ministers or some godly man or other to tell him that if he repent not he shall be damned Vse 2. Gods Patience is infinite As a Nurse beares with her crying froward Child so did God beare with the Iewes euen many hundred yeeres and did not cast them off though they many thousand times deserued it Had not the Lord beene God hee could not haue holden his hands off them they were so rebellious This patience God vseth toward vs by this we are saued for if God hath not long waited for vs we had beene ere this swept away by his fearefull iudgements as the doung of the earth Therefore let vs bee thankefull Vse 3. Is God so patient toward Rebels O how mercifull and louing will hee bee to them which with contrite hearts seeke vnto him Vse 4. The Ministery of the Word is the stretching forth of Gods armes when thou resortest vnto it thou runnest into the armes into the very bosome of God Vse 5. Rebels and gainesayers are in continuall danger to bee reiected of God they are euen at the pits brinke Search your bosomes whether you be such or no. If thou mockest and contemnest admonitions stubbornly walking on in wickednesse thou art such a one Many when they heare of Predestination of the necessity of preaching of puritie of life c. they cauill mocke and blaspheme Is it not equall that such profane mouthes should be stopped Such a profane heart punished Such contempt reuenged Let vs obey in all holy submission lest the hand that is stretched forth to receiue vs bee lifted vp to strike vs and to throw vs to hell CHAP. XI VERS 1. I say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Beniamin IN this chapter the Apostle remoues the third maine obiection which followes vpon these things deliuered before For if Iustification be by faith in Christ on whom the Iewes beleeue not and their righteousnes auayleth nothing but for all that they are accounted rebells and traitors and the Gentiles brought in because of their faith then God hath cast away his people But he will neuer cast away his people Therefore c. To this obiection Paul answers in this Chapter shewing that the reiection of the Iewes is neither totall nor finall and therefore God still is most constant though he cast away and punish such vnbeleeuing and disobedient rebels The drift of this passage is to comfort the beleeuing Iewes and to admonish the Gentiles who though Christians yet insulted ouer the Iewes and hated them so that among vs euen at this day the name of a Iew is growne into a prouerbe to note one that is hated Now that the Gentiles might not be proud of their standing nor the Iewes vtterly despaire and that they might entertaine a more charitable opinion each of other Paul shewes that the reiection of the Iewes is not of euery mothers sonne nor for euer but as some of them in all ages of the Church haue bene conuerted so before the end of the world the thousands of Israel shall be gathered The wrath of God lieth not vpon all neither shall it alwayes on the multitude of them but euem the multitude before the end shall come thicke and threefold vnto Christ whom they now blaspheme and persecute And in the midst of these things he digresseth into a speciall admonition to the Gentiles to be humble In this Chapter are two parts First the principall matter to ver 33. Secondly the conclusion ver 33. and so to the end of the Chapter The principall matter is twofold First that the reiection of the Iewes is not totall to verse 11. Secondly nor finall in the rest of the verses The first part is handled by way of disputation Paul enters into the schooles propounds his position His aduersarie appeares and opposeth Paul takes his argument answers it and plainly makes good his answer by Scripture The position is that Moses and Esay haue fore-prophecied the reiection of the Iewes as in the tenth Chap. ver 19.20.21 The Repliers argument suppose a Iew is this If they be so to be vnderstood then God hath cast away his people But the last is false therefore the first This argument is in these words I demaund then Hath God cast away his people propounded by way of question Pauls answer to the question is in all the rest of the words to verse 11. First by a strong negation Secondly by a special instance Thirdly by an accurate distinction Fourthly by an elegant similitude Fiftly by a graue determination fortified by euident Scriptures which he alwayes hath in a readinesse as a sacred anchor to stay vs from being caried about with euery wind or waue of doctrine The two first parts of this answer are in the first verse The first is in the negation in these words God forbid Paul denies with indignation and defiance as if he should say Farre be it from me to teach that God should cast away his people wholly or that all the Iewes or that a Iew because a Iew should be reiected of God doctrine All the Iewes are not cast away from the hope of saluation though their Temple be ruintaed their sacrifices ceased their land in the hands of Infidels and their multitude dispersed For