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
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
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
and in asmuch as few obtaine it we should the more labour to be of that number Honours and Iewels are highly esteemed because giuen to a few The Grace of Saluation as it is much more precious so should it much the more draw our affections Vse 3. The sottish and blasphemous opinion of many among vs is hence reproued If I be predestinated say they to bee saued then I may liue as I list 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for howsoeuer I liue I must be saued If I be predestinated to be damned all my care cannot alter the counsell of God and therfore the best way is to take our pleasure while we may But whence hast thou this Collection Not from God and his Word but from the Diuell and thine owne Ignorance For put the case thou wert on the top of an high Tower God hath predestinated that thou shalt come safely downe or breake thy necke in comming downe Wilt thou now leape downe vpon this reason neglecting the ordinary way I trow thou wilt not trust thy body vpon these termes then art thou mad so to trust thy soule God hath predestinated that thou shalt liue to the end of this present day or that thou shalt dye before night Wilt thou vpon this drinke poyson c. saying Why If GOD haue predestinated that I shall liue I shall liue though I eate poyson If I doe dye then I shall dye though I be neuer so carefull If thou beest in thy right minde thou wilt not doe thus Hezekiah had assurance of the prolonging of his life for fifteene yeeres Esa 38.5 yet neglected not the meanes of preseruing his life So the predestination of God ought not to make vs carelesse of vsing the meanes of saluation Origen maketh mention of one who being sick and desiring to send to the Physicion was perswaded by his friend not to send for saith he if it be appointed you shall dye the Physicion cannot helpe you if to liue you shall not need him The sicke man of a sounder braine then his friend excellently answered Nay saith hee if it bee appointed I shall liue I wil send for the Physicion that such appointment may take effect God hath predestinated mee to be saued so hath hee predestinated mee to be called and Iustified before I be saued Though Glorification necessarily follow Predestination yet not immediately but here are meanes from one to another which God hath predestinated to be vsed As thou art predestinated to glory so also by the same Act to holinesse without which he hath predestinated to saue none This opinion then is most absurd in reason and also most blasphemous for wicked wretches thinke they haue God on the vantage and that they may be saued whether he will or no. I am sure of this that whosoeuer thinketh reasoneth and liueth thus in that time hee can haue no assurance that he shall bee saued And if hee continue thus to the end there can bee no greater signe of a mans Reprobation and Damnation Vse 4. Vocation and Iustification are antecedents to Glorification Consequents to predestination Here is a Chaine of foure linkes the two extreme Predestination and Glorification are in the hands of God the two middle are let downe to vs by which we may equally be drawne to both the ends as a man may by a Riuer either goe downe to the Sea or vp to the Spring head Art thou called and Iustified Then thou maist be sure of thy Predestination past and Glorification to come Examine therefore the Calling 1. Thes 1.4 which of all arguments manifests Election Art thou called I say not outwardly onely but inwardly Is thy heart opened Are thy eares board When God hath called thee in the preaching of the Word hath thy heart answered as Samuel 1. Sam. 3.9 Speake Lord for thy seruant heareth When Christ asketh thee if thou doest beleeue Doest thou say with that man Mar. 9.24 Lord I beleeue helpe my vnbeliefe Doth thy heart as an Eccho answere the louing call of God And doest thou liue accordingly Where is thy loue of the Word Thy Obedience Thy Faith c. Alas alas The absence of these declare thou art not called How often hath the Lord called thee from Drunkennesse Swearing c and yet thou drinkest and swearest c. Art thou predestinated to life Nay if thou so continuest thou art a Reprobate God hath called vpon thee to leaue the company of vngodly men and thou notwithstanding drawest with them the yoke of Impietie How art thou of the number of the Elect which familiarly conuersest with Reprobates and damned wretches Reioyce you reioyce which feele that your hearts are moued to beleeue and obey the calling of God you haue a most sweet testimonie of the loue of God and that you shal be conformable to Christ in glory Your saluation is built vpon a stronger and nobler foundation then the very Heauens euen vpon the Counsell of God But the signes are in your selues be carefull to preserue them cleere and as you are to be separated from the damnation of wicked men so separate your selues from their conuersation VERSE 31. What shall we then say to these things If God be for vs Who can be against vs 32. He that spared not c. to the end of the Chapter MAny are the troubles of the righteous Therefore wee haue had many arguments of Consolation all which the Apostle here magnificently concludeth as with a song of triumph celebrating the plerophory and confidence of the faithfull founded vpon the immutable loue and counsell of God shewing that no tentation is to be feared This conclusion Paul vtters after the manner of braue souldiers who when they see their enemies approch shake their speares and waue their swords aboue their heads as daring their foes For hauing mustered an armie of comforts and encouragements both against inbred corruption and outward affliction hee takes the field daring hell it selfe to the encounter with words of great defiance As What shall wee say Who shall lay any thing to the charge of Gods Elect and such like Here then Paul renounceth all tentations and assaults which might disquiet the children of God and this hee doth two wayes 1. Generally Verse 31.2 Particularly in the rest In this 31. Verse are two things 1. A question 2. An answere The Question What shall we say to these things To what things some say that we are predestinated called c. or that all things worke to the best for the children of God as others say but I think they say best which referre this question to all that is said before viz. That there is no Condemnation to vs that are in Christ That we haue the Spirit are the Children of God are predestinated c. For that which hee hath said before of sinne and affliction hee doth in this conclusion briefely recapitulate What shall we say Aquinas giues three expositions 1. how thankefull should we be seeing God
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
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
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
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
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
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