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
conclusion That we could feele that which Paul writes Though all which hee writes bee from the Spirit of God yet here hee was more specially inspired And some obserue that Pauls stile is so beautified vvith wonderfull Eloquence and Rhetorick that nor Tully nor Demosthenes could euer haue so spoken For power some haue been affected vvith the reading of Paul as they are with thunder And S. Augustine as is reported of him Augus◅nus Erasmus Paulum quotiescunque lego videor mihi non verba sed audire toni trua Hier. epist 61. ad Pammach wished for 3. things to see Christ in the flesh Rome in the pride of it and to haue heard Paul preach In this verse is a position that no orosses or creatures can depriue vs of the loue of our God Which is set downe in a double Interrogation and that not in plaine manner but with great force that hee might adde life to it and rauish the Readers This position hath a double probation following the one from example Verse 36. the other frō the issues of our troubles ver 37. Who shall separate vs That is none can But he speaks with contempt Who shall Shall tribulation as if hee should say I scorne it As Goliah defied Dauid saying 1. Sam. 17.43 Doest Thou come to Me with a staffe So Paul with a bettor spirit defies all crosses as to be able to depriue vs of Christs loue Separate Such a word is here vsed as signifieth separation of soule and body to note that as it is grieuous for the soule to be separated from the body so much more to be separated from God From the loue of Christ Many of the ancient and of the late Writers especially Popish expound it of our loue to Christ which if it be the Genuine meaning as Martyr saith it is neither vnfit nor impious then I wonder they should say it is presumption to affirme that we are certaine of perseuerance in as much as Paul speakes in the person of all Beleeuers But I take it to be meant principally and most properly of Christs loue to vs or of the sense of it in affliction as some interpret a Piscator Rollocus If it were meant of our loue the comfort were not so great b Grynaeus Also the like phrase elsewhere c Vers 37. cap. 5.5 approues this Exposition Farther the word separate cannot properly bee spoken of our loue For wee are separated from another not from our selues d Oleuianus Vs That is Beleeuers Elect The Syrian Translator reades Mee better Vs Yet thence wee may bee put in minde euery one to labour particularly to apply it and feele it in himselfe Shall tribulation c. He said Who Speaking of persons here he speakes of things because by these things Diuels and wicked men seeke to hurt the Elect. Chrysostome obserues Pauls wisedome in three things 1. That hee saith not Shall the loue of Riches Pleasures c. which haue great force to bewitch vs but shall Tribulation Distresse c. which violence Nature 2. That he begins with the lighter and so riseth to greater troubles placing them in this order not casually but by singular Art 3. That though these which hee heere rehearseth consist of a certaine number yet euery one as a Generall hath speciall Tropes vnder it As when hee saith Tribulation he saith Imprisonments Bonds Slander Banishment c. Tribulation The word fignifieth any thing that presseth or pincheth vs. Distresse The word is translated from the straightnesse of the place to the estate of the minde when wee know not which way to turne vs as Dauid was in a strait 2. Sam. 24.14 Persecution When wee are pursued from one place to another and banished Famine and Nakednesse Which follow such as are banished and are grieuous weapons Perill of life The Sword Death it selfe noted by the instrument of it doctrine The Diuell with all his Complices cannot with all their Threatnings and Persecutions separate vs from Christs loue This is grounded vpon the Immutabilitie of Gods loue Ioh. 13.1 Reu. 2.10 Esay 43.1 Vse 1. The disposition of godly and godlesse men are different Where the godly are most bold there wicked men are cowards and where the godly are most afraid there the wicked are most bold In sinne the child of God quakes and feares there the wicked man is bold In Aduerfitie the childe of God is bold there the wicked mans heart is in his hose as we say When Moses comes to Pharaoh that hee should let Israel goe Hee knowes not nor cares for God nor will let them goe But when the plagues come Then Pray for me Moses Goe your wayes Take what you will euen the wealth of Egypt In sinne let mee alwayes bee a Coward but vpon grounded assurance of Gods loue bold and resolute in Affliction Vse 2. The Beleeuer is Assured All bitter things cannot quite extinguish the sweetnesse of Gods loue to them Tribulation cannot nor Distresse c. For as the Whale deuoures the lesser Fishes so the loue of God ouercomes these Shall Tribulation Distresse Persecution No. They are blessed which endure these things Shall Famine Hee which feeds on Christ cannot perish for hunger Shall Nakednesse Christs Righteousnesse is my clothing I shall willingly follow him euen Naked who when he was clothed with infinite Glory as with a Garment was content to be borne Naked and to be stript on the Crosse for my sake Shall Perill I know the hardest Shall the Sword Christ is to mee in life and death aduantage When the Tyrant shall take off my head my soule shall flye out vnto Christ The sense of the loue of Christ made the Martyrs esteeme Tyrants as Gnats or Fleas and torments as the flea-bitings 1. Tyrannos ipsumque adeo Neron velut quosdam Culices aestimabat Chrys Hom. 2. de laud. Pauli Tertullian of his times saith Accusatio votum est poena felicitas Tert. aduersus Gentes non procul ab initio Apolog. that to be accused was the wish of Christians and punishment for Christ they accounted felicitie A certaine woman running in all haste with her child in her armes being asked the cause O saith shee I heare a great sort of Christians are appointed to be martyred and I am afrayd lest I and my little one come too late When the Emperour Valens banished Basil and the Tribune threatened death I would said Basil I had any thing of worth I would bestow it on him which should cut Basils wind-pipe And when he had that Night giuen him to deliberate answered that he should be the same man to morrow and wished that the Tribune would not be changed Chrysostome being in banishment by the meanes of Eudoxia the Empresse wrote to a Bishop called Cyriacus and vpon occasion tels of his resolution before he was banished I thought with my selfe saith he that if she will banish me The earth is the Lords If she will
Martyrdome euen in peace For though our heads are not striken off with the Temporall sword yet with the spirituall wee mortifie our Carnall lusts and desires The cause of the Victory is By him which loued vs. Which is a pithy description of Christ As if hee should say It may be you maruell at the patience of the Saints this is not by their owne strength but by Christs who loueth them doctrine Christ is the cause of our constancie and victory in trouble 1. Ioh. 4.4 1. Cor. 15. Vse If we be left to our selues the world will ouercome vs as it did Demas Nay wee are not able to beare an Ague the Tooth-ach much lesse the torment of Fire Many in the presumption of their owne strength haue grieously falne Peter vowed to dye at his Masters feete but hee fouly fayled afterwards Doctor Pembletons Story proues this also of whom we reade in the Booke of Martyrs Feare God depend vpon him pray to bee confirmed then will hee doe aboue all thou canst aske or thinke VERSE 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come 39. Nor height nor depth nor any other Creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. IN these Verses the third tentation is remoued which is from the euill supposed to be in God which is mutabilitie of his loue and it is brought in as answering a doubt Some might say Nothing can so presse vs but that wee shal be sure to conquer if God continue to loue vs to stand on our side Paul confidently answeres that not onely no tribulation as before but no creature or thing that is or may bee present or to come no Wit Power or Policy no Men Diuels Angels if they were all mustered in one armie could separate Gods children from his loue vnto them in Christ Iesus If any thing could then these all or some which are reckoned but not these therefore nothing In these words are two parts 1. A Proposition That Nothing can separate vs from Gods loue 2. The Amplification which is double 1. Pauls perswasion vpon great experience 2. The ground of his perswasion which is that Gods loue is not grounded vpon vs but vpon Christ whose merite is infinite and efficacie omnipotent and therefore Gods loue neuer to faile I am perswaded That is I am vnfallibly certified it is my Faith no Morall coniecture some note that vnder this word is implyed that Paul was brought vnto this assurance by the preaching of the Word That neither Death nor Life Death cannot which is of all terrible things the most terrible and life cannot though it be sweet as wee say which the Diuell knew well enough when he said Iob 2.4 Skin for skin and all that a man hath will he giue for his life Death cannot for it is our Aduantage which a wicked man spied out when he wished Numb 23.10 that hee might dye the death of the Righteous that his latter end might be like theirs Life cannot for Gods children are ready to offer vp their liues as a sacrifice to God In trouble many haue borne much who haue beene ouercome of pleasure but no Aduersitie which is meant by death the chiefe of things feared nor any pleasure which is meant by life the chiefe of the things desired can set GOD off from his children Nor Angels nor Principalities nor Powers Some write here of the distinction conceiued to be among ministring Angels I meddle not with that neither thinke I that Paul aimed at it here Some meane good Angels some euill for these titles are giuen to both To good Ephes 1.21 To euill Col. 2.15 I subscribe to them who thinke both meant The euill cannot though they enterprise it what they can The good will not who rather reioyce at the Conuersion and constancie of the Saints Q. But why should Paul speake of good Angels A. For our greater Consolation And it is to bee vnderstood conditionally that if they should attempt it which they neuer will doe yet neither their cunning nor strength is able to doe it so sure is our saluation founded vpon the blood and merit of Iesus Christ The like confident speech Paul vseth in another place Gal. 1.8 Though an Angell from Heauen preach any other Gospell let him bee accursed It is impossible that the Angels should but if they should So here in this place Nor things present nor things to come Things which we now endure or to be endured hereafter Things present worke either griefe or delight things to come either feare or desire whatsoeuer they worke they cannot worke our separation from God Nor height nor depth 2. Cor. 10.5 Some vnderstand prosperitie and aduersitie some honour and basenesse some the sublimitie of mans reason called a high thing some-where and humilitie of minde some the height of authoritie and depth of wisedome as we call a wise man a profound man some the elements aboue and below vs some heauen and earth some heauen and hell and so Chrysostom whose exposition I take to be least constrained Quocunque modo profundum sublimitas intelligatur non poterit nos ab amore Christi separare Ansel But howsoeuer it bee taken whether all or one of these wayes or any other way it cannot separate vs from the loue of God in Christ Nor any other creature Not extant as if hee should dare all creatures that are or may be which is set to the rest as an c. in the end of a sentence doctrine Gods loue can neuer faile to his Church and children Iam. 1.17 Esay 54.9,10 Mat. 16 18. Ioh. 10.28 13. Vse 1. Nothing can separate vs from the sense of Gods loue but haue sense we cannot without Faith Therefore Faith cannot faile Vse 2. The ground of Gods loue to vs is Christ in our selues we are odious in him beloued doctrine Vse 3. All other estates and things in this life are vncertaine only the state of Gods children is certaine The fauour of a King is a great matter but the Kings Fauorite may either by enuy or iust desert as Haman bee cast off Yea Kings themselues haue no certaintie as appeares in Nebuchadnezzar But neither enuie nor our own deseruings if once the children of God can separate vs from him Wee may sinne but we cannot finally and totally fall away God will correct vs because we sinne but neuer forsake vs because we are his For our estate stands vpon foure brazen pillers which are all founded vpon and vpholden by Christ 1. The Vnchangeablenesse of Gods loue 2. The Immutabilitie of Predestination 3. the Infallibility of his Promises 4. The continual Intercession of Christ All these are in Christ In Christ he loues vs In Christ we are predestinated All the promises are yea and Amen in Christ and it is Christ that makes
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
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
hath done such things for vs It is true that this ought to follow but this is not so proper 2. That these should bee the words of one amazed and ouercome with the consideration of Gods goodnesse not knowing how to expresse himselfe This comes neerer 3. As if he should say Who can say any thing against these things which I haue deliuered let all the world say and do what they can These two last ioyned together gine the full sense Vse 1. Paul teacheth vs heere by meditation to receiue that which we heare and reade chewing it down againe as cleane beasts for that which before hee deliuered hee recalleth to minde staying his thoughts vpon it by meditation and application Many will bee moued while they are in the Church hearing But if we will soundly profit we must reason of things heard when we are gone and say to our selues and others What shall we say to these things and so enter Application vpon the Conscience otherwise as a flash of lightning leaues vs in more darknesse so such flight hearing increaseth hardnesse of heart The Answere If God be on our side who can be against vs What shall we say why saith Paul this I will say if God bee for vs who c. If. This is not spoken doubtfully but affirmatiuely being a supposition taking a thing for granted vpon which some other thing is inferred as in that old verse Cato Si Deus est Animus c. If God be a Spirit that is seeing he is a Spirit he must be worshipped in spirit truth as Christ speaketh Ioh. 4. Who can be against vs That is none But this is a more forcible denying Who can Dost thou Paul aske who can I le tell thee The Diuell can Tyrants the whole world our owne corruption c. True these may set themselues against vs but it shall not preuaile it shall be to no purpose but euen as throwing stones against the winde They may hasten but cannot take away our Crownes Mee thinkes these are words of great resolution as if hee should say Wee haue many enemies let the proudest shew their face I feare them not Who can who dare bee against vs Quis contra nos scilicet esse poterit Efficaciter Aquinas Here is an Enthymeme from contraries God is for vs Therfore none can Efficaciter be against vs or it is an Hypotheticall Syllogisme where there is a hiding of the Minor and of the Conclusion If God be for vs then c. But God is Therefore doctrine Nothing can hurt them for or with whome God is Psal 23.4 and 56.4 Iosh 1.5 Heb. 13.6 No flesh nor death shall hurt Dauid no enemies shall hurt Ioshua nor pouerty Gods children because God is with them Great is the security of the faithfull they shall haue many enemies that the loue of God may be the more conspicuous in their protection for they shall ouercome them all He that is with them is stronger then all who is omnipotent doing what hee will and suffering no resistance in that hee will not Onely he which can ouercome God can hurt vs. Nemo nos laedit nisi qui deū vincit Pharaoh followed the Israelites but he and his mighty men were drowned and Israel escaped for God fought for Israel Ansel Exod. 14. Saul hunteth Dauid as a Partritch in the mountaines 1. Sam. 26.20 but Saul perisheth and Dauid is King for God is with Dauid 1. Sam. 31. and 2. Sam. 2. Haman hateth Mordecai but Haman is hanged and Mordecai is aduanced for God is for Mordecai Hester 6. and 7. In Queene Maries dayes the Papists sought the destruction of the Lady Elizabeth but they are confounded and Elizabeth is made Queene for God was with Elizabeth In 88. fierce enemies intended the Inuasion of England but they were foyled and England triumphed for God is for England Many Enterprises haue beene vndertaken against our most learned most wise most religious most mighty King Iames especially that Hellish attempt of Popish monsters in the Powder-treason but they are executed as Traitors and King Iames still reigneth O long long may he reigne for God is with King Iames. The Lord be with him and with his posteritie for the good of his Church to the end of the world Amen Vse 2. Let Turkes Iewes Papists profane persons and all the Enemies of the Gospell desist from their diuellish enterprises against Protestants for God is for the Protestants against whom when they arise they arise against God himselfe and therefore must needes fall Acts 9.5 It is hard to kicke against the prickes it is madnesse to runne our naked bodies against a swords point Cease therefore Papist to plot against the Gospell it is impossible to preuaile If any policy counsell lying cursing strength cruelty could haue preuailed it had beene rooted out long agoe A prophet like thy selfe will teach thee euen Balaam Numb 23.8 that it is in vaine to curse whom God blesseth Vse 3. The wicked are most miserable for God is against them What if thou haue riches honours friends if God hate thee and deny thee if in euery corner thou meet with the Angell of God with a sword in his hand against thee God sitteth vpon the Circle of the Earth and all the Inhabitants are as Grashoppers yea all the Nations as a drop of a Bucket and lesse then the dust of the Ballance Esay 40.22,15 How easily can hee be reuenged by fire by water by drought by sicknesse by sea and by land Seeke therefore Reconcliation Vse 4. Examine whether God bee with thee It appeares here that God is onely with them which walke not after the flesh but after the Spirit who are predestinated called iustified if thou be such God is with thee and will take thy part otherwise he is against thee When the Angell of the Lord said to Gedeon Iudges 6.12,13 The Lord is with thee thou valiant man Gedeon answered Ah my Lord if the Lord be with vs why then is all this come vnto vs The Earth parcheth the Clouds are restrained the fire rageth c. What shall we say to these things Is God with vs Is he not rather against vs Wouldst thou haue comfortable seasons If God be against thee how wilt thou haue them Thou blasphemest art drunken vncleane profane Is this the way to obtaine God and good things Let vs repent and humble our selues that wee bee not all swallowed vp in the heauy Iudgements of God VERSE 32. Hee that spared not his owne Sonne but deliuered him vp for vs how shall hee not with him also freely giue vs all things PAVL here begins to remoue the tentations of the godly in speciall Which are of two sorts Either concerning the defect of good or the presence of ill In this Verse hee dealeth about the first sort in the rest of the Verses about the second Pareus Chrysost Martir Grynaeus Pareus
Christ but as the Thiefe hath the True mans purse Alas what shall it profit him when hee shall come to hold vp his hand for his robbery So if thou haue not Christ thou art an vsurper euen of that which thou possessest by a lawfull ciuill right and shalt be called to account for the same Thou mayest haue gold and siluer without Christ but no comfort without him Whom if thou hast thou mayst eate with peace and drinke with peace and with peace and comfort possesse gold siluer house lands rich apparell for they are thine owne in Christ If thou beleeuest thou canst want nothing which is good for thee for all temporall blessings and spirituall are annexed to the person of Christ whom they possesse by Faith Walke therefore cheerefully in thy calling and be not anxious nor disquiet thy selfe with carking care Quid haesitas super possessionibus horum Dominum omnium habeas Chrysost What doest thou doubt about possessions when thou possessest the Lord of all Hee that hath giuen that which is greater to his enemies how should it bee that he should deny lesser things to his friends The Prodigall Childe doubteth not of bread inough if hee can obtaine his Father So we can be in no want if we want not Christ VERSE 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth IN this Verse Paul begins to arme Gods children against the second sort of speciall tentations which arise from the presence of euill This euill is either in our selues in the Creatures or supposed to bee in God In our selues our sinnes In the Creatures violence and death In God mutabilitie of his loue The first of these is remoued in this Verse and the next namely that which ariseth from our faultinesse For our sins there are two that hurt vs. 1. The Accuser 2. The Iudge In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes In the 34. verse that No Iudge In this Verse is a Position set downe by way of Interrogation and a Reason The Position None can accuse the Elect. The Reason because God Iustifieth them Some reade all in both these Verses 33 34. with Interrogation thus Who shall accuse Shall GOD which Iustifieth c. But our reading is best and most approued Who In generall Who What Diuell or Man Sarauius Shall lay to the charge Shall accuse shall sue shall call into the Law shall endite shall arrest that he may accuse This is very Emphaticall There is no place for accusation much lesse for finding guilty and condemning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what should Gods children be accused Of old sinnes not of false things but of such whereby Satan and our Consciences the Accusers may bring vs to desperation The Elect of God The Election saith Chrysostome not well Ambrose giues the sense thus None can or dare retract the Iudgement of God for he confidently prouoketh all Aduersaries if they dare come forth to accuse not that there is no cause but because God hath iustified vs. Therefore it is here subioyned as a Reason It is God that iustifieth They are iustified therefore it is vaine to accuse them and it is God that Iustifieth them If God doe it none can reuerse it for none is equall with God doctrine No Accusations can hurt or preuaile against them whom God iustifieth Esay 51.8,9 Vse It is ordinary for wicked men to traduce and accuse the Children of God of hypocrisie pride couetousnesse c. But whom doest thou accuse Euen those whom God iustifies It is false that thou chargest them with all or it is True If false then thou art a Slanderer If True then thou shewest thy selfe malicious to impute and to obiect that which God hath pardoned and of the which hee hath acquited them Take heed thou playest not the Diuels part who is stiled the Accuser of the Brethren As it was said to Peter That which God hath cleansed account not thou vncleane So them whom God iustifieth take heed thou accuse not No accusation can hurt beleeuers Who shall accuse them Who Inow I warrant you The Diuell and wicked men who will sift vs as a man sifts his corne and search into vs as Laban searched Iacobs stuffe and when they can finde nothing worthy of Accusation they will inuent false things But thou wilt say Alas that which the Diuell and the world accuse me of is too true mine owne conscience also accuseth me Be it so but doest thou beleeue and repent Then God Iustifyeth thee not onely from false but against true accusations Bee they true or false they shall neuer hurt vs for he from whom there is no appeale hath acquited it Thou must neither deny nor forget thy guiltinesse that the more thou doest vnderstand thy disease the more thou maist praise thy Physician But if thou haue Faith which is the cause and Repentance which is the fruite of Iustification no Accusation can endan-ger thy peace Vse 3. Miserable art thou prophane wretch for as God will admit no Accusation against the Elect thus iustified and sanctified so he will refuse no iust and legall accusation against the prophane and obdurate which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion What must needs be the torment of thy soule when thine own Conscience the Law the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead Mala. 3.5 Nay God himselfe will bee a swift witnesse against thee Yea the very insensible creatures shall accuse the wicked The dust of the Preachers feete shall accuse the contemners of the Gospell Mat. 10. The couetous mans rusty gold and siluer Iam. 5.3 the Vsurers vniustly gotten goods shall accuse him Habac. 2.11,12 The drinke O drunkard which thou hast swilled in shall rise vp in iudgement and accuse thee If it be possible Repent that thy conscience may be freed from hellish Desperation VERSE 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh Intercession for vs. AS in the 33. verse Paul tooke away the danger of Accusation so in this he taketh away the feare of Condemnation Here are 2. parts 1. a Position None can condemne the Elect to condemne is to adiudge to death or other punishment This position is set downe by Interrogation for the more force 2 A Reason Which is because Christ is dead The Interpreters for the most part do place the force of the Reason in the Intercession of Christ which they oppose to Condemnation as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers Beza But vnder correction I thinke the reason principally to bee in the death of Christ by which we escape death and the Resurrection
saw me asunder I remembred Esay If drowne me Ionas came to my minde If stone me I thought of Stephen If behead me of Iohn Baptist If take away my goods Naked came I out of my Mothers wombe Thus did this holy Bishop fore-arme himselfe So ought we to doe that if God appoint such times for vs we may not thinke it strange Thou it may be art Now rich in health in peace c. Thou knowest not what hangs ouer thy head but thou knowest what thou hast deserued Thinke dayly of Famine Nakednesse Banishment Imprisonment Hanging Burning c. Feare the worst and prouide for it For what art thou better then thy Fathers Then Eliah Esay Peter Paul c Forethinke these things lesse shalt thou bee moued with such things when they come if thou meditatest of them before they come The weapon that is fore seene hurts the lesse Vse 3. That which Satan aimes at in all his tentations is to separate vs from God and Christ He vexeth our bodies spoyleth our goods as we see in Iob not so much to hurt our bodies or make vs poore as to make vs blaspheme or deny God He can be content wee should bee rich and healthfull so we be hated of God Is this Satans drift Let vs ouershoote him in his owne bow the more he tempteth and raiseth trouble the more often and earnestly doe thou pray and the more conscionably doe thou walke before God that thou mayst defeat the Diuell and preserue the sense of Gods loue in thy brest VERSE 36. As it is written Psal 44.22 For thy sake are wee killed all the day long wee are accounted as sheepe for the slaughter THat No Tribulation can separate vs from the loue of Christ is here proued by the example of the ancient Church recorded in the Scriptures which comes in good season for least such grieuous things should seeme signes of desertion hee brings a prophesie which not only shewes that the Saints haue in former times suffered these things and been in fauour but also that this should bee the state of the Church in this life This Prophesie or holy Testimonie is taken out of the 44. Psalme Verse 22. This Psalme is intituled A Psalme of instruction to the sonnes of Corah which some interpret to the sonnes of Martyrdome It is questioned when and vpon what occasion this Psalme was written Some thinke vpon occasion of the 70. yeeres captiuitie at Babylon But this is vncertaine Because That Captiuitie was a punishment for their sinnes It was not For thy sake all the day long It is more likely to my seeming to be vpon the occasion of the horrible persecution of the Church vnder Antiochus Epiphanes vnto which in all likelihood Paul hath reference Heb. 11. toward the latter end The summe is this The Saints of old haue endured Tribulation vnto death and yet were not separated from the loue of God Therefore such tribulation cannot separate vs Now. That they haue endured the Records of all times testifie and that their sufferings extinguished not the sense of Gods loue appeares because they endured for Gods sake which they could not haue done without an exceeding sense of his loue Neither can such things separate because of the constant decree true from Abel They which will liue godly must suffer persecution And through many tribulations we must enter into the Kingdome of Heauen In this report of the sufferings of the ancient Church we haue three things 1. The greatnesse of their sufferings They were killed amplified by a similitude As sheepe to the slaughter 2. The cause Not for Their Sinne but for Thy sake 3. The continuance how long Euen all the day long We are killed Not mortified as the Vulgar which Sarcerius followes expounding of the killing of sinne namely that all our Afflictions must tend to mortification that there may be an end of sinning before there bee an end of liuing but it is to be vnderstood of bodily death which is the extremity of troubles All the day long A day is a measure of time which is either taken for the whole time of the world from Abel to the last Martyr or for the time of euery Christians life beginning at his conuersion This is the best Q. But how can one be killed all the day long A man can be killed but once and it requires not a day nor an houre for it our life is taken away in a moment A. It is to be vnderstood either of euery affliction which is mors partialis a kinde of death and a passing vnto it or in regard of our continual danger and readinesse to die with the terror of it being neuer secure but alwaies expecting to be taken and killed which is more terrible then Death it selfe When we must die it is a fauour suddenly to be dispatcht by nature all die but once but by our willingnes we may suffer it euery day as Paul said 1. Cor. 15.31 he died daily And are counted as sheepe to the slaughter Not innocent humble ready to heare and follow Christs voice as elsewhere the terme sheepe is taken The enemies of the Gospell doe not so reckon of vs but here it is meant as in that saying of our Sauiour Math. 10. I send you as sheepe among wolues Therefore called sheepe of the slaughter That is Tyrants make no more reckoning of the taking away of our liues then a Butcher doth of cutting the throat of a sheepe Some sheep are good for store some for slaughter we are not counted for store Happy were it if here were alwaies store of beleeuers their liues would much profit the world Gene. 18. If there had been found in Sodom ten such store-Christians it might haue stood to this day but the world vseth not to spare such but as a Butcher kills a sheep without making conscience of the effusion of the blood of it nay hee thinks well of his worke and is glad when hee hath done it So Christ saith that Tyrants shall kill Christians and thinke that thereby they haue done good seruice to God doctrine True Christians are alwaies in danger and ready to die for Christs sake Iohn 15.21 and 16.2 Luke 9.23 As the Sunne euery day goes downe so must Christs disciple euery day make account of crosses and death in the following his Master Vse 1. Paul to comfort vs vnder the crosse brings Scripture for there are the promises which were Dauids comfort in trouble There are the stories of the Saints what they suffered how they behaued themselues how they were assisted by God of the which whosoeuer is ignorant is as a souldiour without armor or weapons Christ in his temptations vsed Scripture so doe all the Saints When thou art tempted to couetousnes remember that of Paul We brought nothing into the world When to reuenge then call to minde that God saith Vengeance is mine And so in other cases defend thy selfe with this Target Out of the booke
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
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
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
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