He is an Infidell that beleeues not the Scriptures Are there any so vile wilt thou say that beleeue not the Bible yea thousands in the Church for the Scripture threatens vngodly men with the plagues of God and promiseth eternall life to the godly Did men beleeue this durst they so runne on in all prophanenesse No verily hereby they proclame to the world that they beleeue not the word of God VERSE 32. That he might haue mercie on all THis is the Amplification from the end not of Infidelity but of the counsell of God in concluding men therein The full meaning of this will appeare in answering two or three Questions Quest 1. Doth infidelitie moue God to shew mercie Ans Noe There is no sin that doth more prouoke him God is not moued hereby to bee mercifull but hee so dispenseth saluation that he awhile detaineth men in vnbeleefe for the more manifestation of his mercie in their saluation God could haue saued both Gentile and Iew without this long imprisonment but then had not his mercie so clearely beene manifested as now it is by the comming betweene of such a time of vnbeleefe The Iew hath this 1600. yeares been working his iustification by his owne righteousnesse and cannot attaine it therefore it will appeare when they are called that it is of meere mercie Quest 2. Shall none be damned for he will haue mercie vpon all Ans The greatest part shall bee damned for there are but few in comparison that finde the way of life All is not to be vnderstood of particular men but in generall of Iew and Gentile Quest 3. But doth not this generall All shew that it is Gods purpose to saue all as other Scriptures also import Answere Indeed so held the Pelagians so doe the Papists partly so doe the Latherans and Arminians but God neuer purposed to saue all and therefore to this Scripture and others of like sound may be answered diuers wayes 1. That All is to be vnderstood of the kinds of singulars not of the singulars of euery kinde 2. That God will all should be saued viz. that shall be saued as we say All goe into this house by the doore not that all the world goe that way or into the house but all that goe into the house go that way Aug. lib. cont Iul. cap. 12. 3. All that is all the Elect. 4. All that is in regard of the sufficiencie not efficiencie of the sufferings of Christ which are of an infinite price to saue all but onely such are saued by them for whom it was appointed In regard of the greatnesse of the price not in regard of the proprietie of Redemption saith Saint Augustine Aug. resp ad art falso fibi impos 5. Or God will that All shall be saued by his reuealed wil in regard of offering and giuing the meanes and inuiting and commanding all to beleeue but not in regard of his secret will 6. He taketh away the sinnes of the world that is of the reconciled world not of the damned as Saint Augustine distinguisheth or of Iewes and Gentiles into which the world is vsually distributed Aug. tract 56. in Ioan. 7. Hee is the propitiation not for our sinnes onely but for the sinnes of the whole world that is not of the sinnes of the Apostles only or of such as liued in those times but of all to the end of the world which beleeue in Christ doctrine God hath concluded all in vnbeleefe that he might haue mercie on all Gal. 3.22 Vse 1. Our saluation is of meere mercie but it is a hard thing to be brought to acknowledge it The Gentiles were two thousand yeeres before they could take forth this lesson and the Iewes haue beene sixteene hundred yeeres about it and yet haue not learned it yea there are many amongst vs that cannot say this lesson right If a man that hath liued an honest ciuil life be on his death-bed fooles will be readie to flatter him that he shall be one of the first that shall be saued or else say they we were all in a poore case Most men hope to bee saued by their prayers and good seruing God we are loth to lose the commendation of our owne goodnesse and sure the praise that many haue of their ciuill carriage is a very iudgement of God vpon them whereby they are kept from the acknowledgement of their vnworthinesse and from seeking to Christ for the saluation of their soules Could all the world haue driuen Paul from the opinion of his pharisaicall righteousnesse No I warrant you Christ is saine to take him in hand shewing him his sinfull estate by the commandement and giuing him power to beleeue and then he accounts basely of his owne righteousnesse and himselfe onely happie in the knowledge and faith of Iesus Christ Vse 2. Iewes and Gentiles should liue together seeing they are both prisoners in one prison for one end and set free by one and the same mercy Vse 3. If any be set free it is by the mercy of God who hath the key of our vnbeleeuing hearts doth open and shut them at his pleasure As a man committed by the King can bee set free by none but the King So God committed vs and none can set vs free but himselfe Crie therefore to the Lord for mercie and say O the Iron is entered euen vnto my soule haue mercie Lord haue mercie Our freedome in this life is not absolute but wee carrie about vs not the prison it selfe but the Kings Irons as a token of the remainder of vnbeleefe in our hearts to humble vs for our spirituall pride and to call still vnto him for mercie who in the end being only able will knocke off our Irons and quite set vs free Vse 4. There are two notes whereby we may discerne whether we be released out of the prison or no. 1. Our ioy A man that hath beene long in prison so soone as he can get out of the doores he leapes and dances so as no ground will hold him so birds and beasts escaping from their restraint skudde and flye about as sensible of the sweetnesse of libertie How cheerefully doth Dauid praise God for this libertie Psal 103.1,2 My soule praise thou the Lord and all that is within me praise his holy name and my soule praise the Lord as if he knew not when to make an end such was his ioy for the mercie of God in forgiuing and deliuering him 2. If a man be deliuered from the miserie of imprisonment he wil euer be careful not to commit any thing that may bring him into such bondage So he that beleeueth the pardon of sinne will for euer hate sinne and iniquitie For the most part prisoners are of wicked behauiour so if thy conuersation bee lewd it is a manifest signe thou art not yet deliuered VERSE 33. O the depth of the riches both of the wisdome and knowledge of God! How vnsearchable are his
bare-faced and in the open Sunne practising abominable things and discouering their filthinesse making a pastime of that with Salomons foole Prou. 10.23 which they should bewaile with teares of blood and of which the very Heathen would be ashamed It is a face of brasse and a Whores forehead that is not ashamed of blasphemie drunkennesse adulterie pride in paintings powderings the Diuels inuentions and other lewdnesse Though many of these things bee not now ashamed yet at the day of death or Iudgement they shall be put to shame and then there shall be no couering for their shame but they shall be clothed and couered with shame If thou which readest these things beest one of these wretches and couldst blush there were hope of thee When a Thiefe is taken in the manner how doth he hang downe his head before men Alas if thou beleeuest not nor repentest how shalt thou be able to looke Christ in the face when hee comes to Iudgement Let vs therefore so liue that when he shall appeare we may be bold and not be ashamed before him at his comming Ioh. 2.28 VERSE 12. For there is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him THe vniuersal note in the 11. verse Whosoeuer is her confirmed and Paul is put to this because the Iewes made a Monopoly of the grace of God as only belonging to them but Paul shewes that the Patent is as well to the Grecian as to the Iew for there is no difference If there be no difference then whosoeuer beleeueth shal be saued But there is no difference betweene Iew and Grecian Therefore The Minor is affirmed in the first part of this verse and confirmed in the rest of it from the suffering of God There is no difference betweene the Iew and the Grecian The Iewes were the posteritie of Sem by Abraham Isaac and Iacob inhabiting in the land of Canaan a part of Syria in Asia The Grecians the posterity of Iaphet by Iauan inhabiting a part of Europe called Greece at first Ionia of Iauan but here they are taken by a figure for all the inhabitants of the world beside the Iewes So called because they were the most famous for their learning and bringing vp in respect of which they called all other Barbarians It appeares then that there is a great difference betweene a Iew and a Grecian in regard of Ancestors Countrey Language Manners c. But Paul meanes none of these but is to be vnderstood onely of Iustification in regard of which there is no difference betweene them that a man should euer the more or lesse be iustified or saued because hee is a Iew or Grecian For the same Lord ouer all Here is the Confirmation All are seruants to the same Lord. It is not to bee forgotten that his Maiesties Translation hath exceedingly amended the reading in this place Is rich vnto all Because he powreth out an exhaust treasure of goodnesse vpon vs well may he be said to be rich if we consider what manner of things he bestowes how great with what bounty and how many To all Not hand ouer head not to euery particular but to them that call on him Not that say Lord haue mercy but that call in Faith Here is the sufficiencie of God Hee is rich to all and the Indigencie of man that call vpon or begge of Him Many collect here two Arguments to proue there is no difference but indeed there are three The first There is the same Lord. The second He is rich to all The Iewes neede not grutch the comming in of the Gentiles they shall not haue the lesse for GOD is able to enrich all as the Sunne though it euery day giue his light and men and other creatures partake of it yet neither hath It or We the lesse so though thousands from one end of the earth to the other flocke to the receiuing of Mercy yet God hath store and the fountaine is aboue our Thirst Fons vincit sitientem The third Argument is drawne from the equall condition propounded to all viz. if they call on him which if the Gentile doe the gate of mercy was open and free to him as to the Iew. doctrine The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Act. 10.34 Rom. 3.29,30 Gal. 3.28 Vse 1. In this world for the most part the poore are contemned If there be any fauour it fals into the rich mans mouth If there be any danger the rich man gets thorow when the poore is taken in the Net of the Law The poore is scanted in the things of this earth but in the fauour of God and heauenly things hee shareth with the best The rich cannot bribe for these God respected the low estate of Mary his Hand-maiden yea Lazarus went to heauen when Diues went to hell Vse 2. If thou beest rich be humble and doe not so disdainfully ouer-looke thy poore neighbour as not worthy to wipe thy shooes He is heire of the same Grace serues the same Master and it may be in as great fauour with him as thy selfe I am sure the rich and poore are all one by Creation there is the same entrance into the world and the same way to depart to them both vnlesse the Rich mans fulnesse open more doores of death then the emptinesse of the Poore man In the worst things as sinne and corruption the richest is equall with the poorest In the best things as Iustification and Eternall life the poorest is equall with the richest Vse 3. There is no difference betweene the Rich and the Poore but remember in spirituall things In ciuill there is great difference euen by Gods ordinance For the Gospell abolisheth not order bringing in Anabaptisticall paritie and communitie We must honour our betters and superiours acknowledging a difference We may not say in stomake Wherein is he better then I We all come of Adam When the Counters are put vp into the bag there is no difference between them but while the account is casting there is great difference One stands for a pound another for a penny so at the day of Iudgement and in Christ there is no difference but while wee here liue there is difference and it is to bee acknowledged Vse 4. Be at Vnitie for there is the same Lord. Wee are all seruants to one Master he will prefer vs all wee need not enuy one another Wee are all of a Family and weare all one Liuerie and the badge or Cognizance is Loue. Will any man endure that his seruants or children shall bee quarrelling or snarling one at another Indeed if we serued diuers Masters there might sometimes naked swords bee seene but now contentions must needs be odious Alas for the Diuisions in the Church of England Surely the Authors and Fautors of her diuision haue
the naturall oliue An Oliue is of a iuycie and oylie nature The grace promised in the couenant is called fatnesse because it is as wholesome to the soule as oyle is to the body A like phrase is in the Psalmes My soule saith Dauid Psal 63.6 shall be satisfied with marrow and fatnesse The fauour of God shall be to Dauid as marrow and farnesse to an Epicure The grace also which we receiue from Christ for of his fulnesse we receiue Iohn 1.16 is called oyle of gladnesse Hebr. 1.9 because it gladdeth the conscience of sinners We partake of this fatnesse by incision into the stocke which is the Church of the Iewes This effect is set forth by an adiunct we partake not alone but with them that is the Iewes remaining vnbroken off so that by what grace the Iew is nourished and saued by the same grace are we The summe The Church of the Iewes is the stocke or body of a sweete oliue The roote is Abraham Isaac and Iacob with relation to Christ who fils both roote and body with oyle and fatnesse Out of this body sprout many naturall branches some proue vnfruitfull which the husbandman which is God breakes off and because he hath respect to the beautie of his tree not delighting to see it mangled he goes into the wildernesse the rest of the world out of the pale of Iewry and gathereth of the wilde oliue tree that is the Gentiles impes which he grafteth in the roome of them which are broken off and among them which stand whereby these wilde impes grow into the naturall oliue and partake of her fatnesse with the rest of the naturall branches The second reason is vers 18. taken from the relation betweene the roote and the branches as if he should say Despise not a Iew for he is a branch of that body and root which beares thee he is a naturall child of Abraham who in some degree is despised which is vnreasonable in as much as he is the roote that beares thee when his children are despised doctrine The Gentiles may not despise the Iewes They which are aduanced by grace are not to boast against them which are in misery Psalme 41.1 Exodus 23.9 Deutreon 10.19 1. Corinthians 13.4.5 The Pharisee disdained the Publican as a varlet or base fellow with This Publican But the Publican disdaines not him nor is disdained of God as the Pharisee was The vse of this is either in respect of the Iew or of the Gentile In respect of the Iew Vse 1. Some of the Gentiles are broken off some not at all The Church of the Iewes was neuer cast away onely the vnbeleeuers are broken Putata est oliua non amputata Ansel The oliue tree is pruned but not stocked vp The body and some of the branches remaine into which and among whom we are graffed We are graffed in among them and reciue of the fatnesse with them The Church of the Iewes not of Rome is properly our mother Church We must be the seed of Abraham if we will haue the promises and therefore beleeuing Gentiles are called the children of Abraham not naturall but by incision We bring nothing to the Iewes but receiue all from them for saluation is of the Iewes Ioh. 4.22 The Gentiles are not called to make a seuerall Church by themselues neither do they so for there is but one Church But they are called to be members of the Church of the Iewes as Christ saith Ioh. 10.16 I haue other sheepe saith he which are not of this fold What sheepe what fold Sheepe that is elect among the Gentiles This fold that is the Church of the Iewes Them must I also bring whither to the fold of the Iewes that there may be one fold or Church and one Shepheard In regard of the Gentiles Vse 1. Thou art made partaker of the fatnesse The same fatnesse nourisheth the naturall and ingraffed branches The Iew is saued by faith in Christ so are we Act. 15.11 There is no difference betweene the way of saluation in the old and new Testament but as this In graffing there is clay and binding about The Iew is bound about with a red ligature in regard of circumcision we with a white in regard of Baptisme and the white garments then vsed Let vs not then boast our selues against the branches for though they deserue the contempt that is cast vpon them yet woe be to them which are instruments to vex them Assur the rod of Gods wrath to that people is cast into the fire Esa 10.12 c. and shame couereth Edom for euer for his cruelty to the captiued Iewes Obediah Let vs loue them as we haue good cause for the roots sake There is no name of any nation that is named vnder heauen it not in contempt The life of this application we want because the wisdome of our lawes hath for their outrages long ago banished them out of this kingdome But whensoeuer thou thinkest of them thinke honourably pitty and pray for them Vse 2. We are here taught also three things to consider of 1. What we were before this grace receiued wherein we stand 2. How to carry our selues in this state of grace 3. How to know whether we haue receiued true grace be ingraffed into the naturall oliue or no. 1. We were before our ingraffing wild oliues Euen as the cursed heath in the wildernesse without Christ without God strangers from the common wealth of Israel Ier. 17.6 from the promises and from the life of God very caytifes this Paul bids all Gentiles to remember Eph. 2.11.12 that wee may prayse God for his mercy 2. Hauing receiued grace carry thy selfe without boasting against them that want grace when thou seest a profane wretch disdayne him not but mourne for him and say Lord looke mercifully vpon him and turne his heart Considering thy selfe and remembring thy former estate haue compassion on thy neighbour 3. Those which partake of the fatnesse of the oliue are ingraffed this fatnesse is the grace giuen to the root which is double the grace of iustification and sanctification If iustified and sanctified then ingraffed 1. For iustification oyle is good for medecine healing wounds and asswaging payne also it makes the countenance cheerefull Psal 104.15 so the grace of our Lord Iesus which is called the oyle of gladnesse maketh the righteous merry and ioyfull Feelest thou the mercy of God in the pardon of thy sinnes and hast peace with God This is the fatnesse of the oliue thou art ingraffed and become the child of Abraham the child of God 2. Sanctification may be knowne by effects and properties of it The effects are three 1. In the heart 2. In the tongue 3. In the life 1. If thou beest graffed in then thou hast the heart of Abraham thou louest goodnesse and hatest euill thou art vpright and sincere The wood of the oliue will not rott Cariem
is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
vs. Art thou afraid of Damnation because of thy sinnes Bee of good Comfort Thou hast Christ for thy Aduocate 1. Ioh. 2.2 If we be to sue downe a Commission we desire to haue the wisest and ablest men to sit vpon it If we haue a suit at Law wee couet to get the best and learnedest Councell and in most fauour with the Iudge Now wee haue a suit for Saluation wee haue strong Aduersaries The Flesh the World the Diuell the Law Who shall be our Man of Law to plead for vs Shall an Angell No we haue Christ himselfe the Lord of Angels The wisest for hee is the Wisedome of his Father and most in fauour with the Iudge for in him is God well pleased And indeed Christ hath taken our Matter vpon him God hath retained him for vs. How then shouldest thou not haue the Sentence passe on thy side Committit se homo viro disertae linguae non perit committis te Verbo periturus es Aug. Thou committest thy other causes sometimes to a man and speedest if thou committest thy selfe to that Word canst thou perish He knowes the moment of thy cause and the reasons whereby he should perswade It stands him vpon that thou preuaile because thou art of his bone and his flesh Be sure to bring him his Fee that is Faith Repentance and Obedience and thou canst not lose the day If thou canst beleeue hee can saue thee nay he must it is his Office God hath inioyned him and hee is faithfull as Moses nay more faithfull Moses as a Seruant he as a Sonne Let him that hath an Office Heb. 3.2,5,6 Rom. 12.7 wait on his Office saith he to vs and can hee neglect his Office Reade Ioh. 6.37,38,39,40 It is the will of his Father which hee alwayes delighted to obey that hee should cast away no poore Sinner which beleeues and repents Goe therefore thou Penitent Soule to Christ desire him to doe his Office to take away thy sinnes and comfort thee Hast thou no feete Hast thou stumps Creepe to him It is as possible for him to reiect thee as it is possible for him to be vnfaithfull Vse 2. Seeke not to the Virgin Mary to Angels or Saints for Saluation it is not their Office but Christs Hee offers it thee in his Word see thou refuse not to receiue it This refusall brought wo vpon Corazin and Bethsaida Mat. 11.21 Yea the dust of the feet of our Preachers is to be shaken off as a witnesse against such as contemne the grace offered in the Gospell and it shall bee easier for Sodom and Gomorrah then for such Mat. 10.14,15 Let vs not then harden our hearts any longer but while hee speaketh let vs heare his voice while hee calleth let vs make obedient answere while he stretcheth out his hands let vs runne into the Bosome of his mercy that we may be saued Amen Condemned in the flesh The former effect was a Commission from the Father to his owne Sonne In these words is the second effect containing the Returne of the Commission All Commissions speed not This sped according to the intent of the granting for sinne was condemned and taken away In this effect are 4. things First the Efficient God Secondly the Action Condemned Thirdly the Obiect Sinne. Fourthly the Subiect in the Flesh God the Father as before Condemned To Condemne is an Action of a Iudge giuing sentence against a guilty Person So is it not heere for sinne is not guilty but makes guilty Condemnation is also many times taken for the punishment which the delinquent condemned suffers neither is it so here but after a similitude as condemned Persons executed cease to bee and are taken away so Sinne is taken away Tollūtur èmedio * Beza Some expound it Hee abolished it Caluinus Some Hee abrogateth the power and reigne of it as a man hanged loseth his Offices Aquinas He weakened Ambrose Hee tooke away the authority of sinne So Martyr Hee put out of authority and Office as if the King should take away his Commission from a Subiect and disgrace him So God by Christ put sin out of Office with all the reproach that might be As Souldiers and Captaines are sometimes cashierd and sent away disarmed so Christ hath cashierd this Captaine Sinne. 3 Sinne That is All sin whatsoeuer had any consideration of sin Originall with the fruit which is Actuall sin and both these with the effect which is Condemnation Hee condemned and abolished it in regard of dominion and damnation and so it answeres vnto the freedome spoken of in the second verse 4 In the Flesh Flesh heere for the nature of Man which Christ assumed The Article would heere be expressed in That flesh The Syrian Translator In His flesh The sense Wee are freed by the Law of the Spirit of life which is in Christ for He abolished sinne in his Flesh so that wee being Flesh of his Flesh and Bone of his Bone must needs also be deliuered doctrine God by the death of his Sonne which Hee did suffer on the Grosse in our Nature hath so taken away and abolished sinne that it cannot rule in vs heere nor condemne vs heereafier Esay 53. Iohn 1.29 Heb. 2.10 to which adde Heb. 5.9 Vse 1. Sinne was condemned in the humane Nature of Christ not in the Diuine for that is impassible but the Person must bee Diuine For neither Men nor Angels could haue borne the punishment of sin but themselues must haue beene for euer condemned withall To sin is Mans worke But to condemne sin is Gods worke Q. Why did not GOD pardon sinne at once and spare his own Sonne A. The threatning Gen. 2.17 required that Man must dye for his transgression which if hee had done in this owne person he could not haue been saued Neither indeed is it to be imagined that God can forgiue sin without satisfaction to his Iustice not for any defect of power but for the perfection of his Nature which cannot but hate and punish sin Nothing is impossible to God 2. Thes 1.6 but that which hee willeth not and hee cannot will that his Iustice should be vnsatisfied Q. How can the Temporall punishment in the Flesh of Christ satisfie for the Eternall to be suffred by vs A. Though he suffred not long yet he suffred much And though the Action or rather Passion was of short continuance yet the vertue is euerlasting and infinite sutable to his Person which suffred who is Infinite Vse 2. Sinne is fully destroied because it is Gods worke and iustly because condemned And Beleeuers cannot iustly be now condemned because Christ hath payd the Debt Sinne is condemned our greatest enemy What should let vs greatly to reioyce If a man in authority being our vtter enemy should bee imprisoned put from his place and made Iacke out of Office as wee vse to say it would make vs exceeding glad or as if thou hadst a
spitefull enemy by whom thou wert afraid whensoeuer hee met thee to bee stabd thou wouldst be much afraid euen as Saul was though otherwise a valiant man at the sight of Goliah But when hee saw Dauid had kild him hee reioyced and all Israel with him So it is with vs Sin aliue and in authority will make the stoutest of vs afrayd But CHRIST our Dauid hath kild sinne our Goliah This comforteth our hearts But thou wilt say Alas I feele sinnee struggling with me and molesting mee and I many times smart full sorely for it Yea it may be so and shall bee so God will haue it so to humble thee and to make thee cleaue the faster vnto him But if thou beleeuest it rules not nor can condemne thee Sinne liues indeed but as a condemned person A man receiuing his deaths wound sprawleth and mooueth a while And Fire though it be quenched yet there ariseth a smoke for some small time after which may trouble thine eyes So is it with finne And for the Crosse it 's necessary not as a punishment or satisfaction but as an instruction which is to be vsed so long as we beare about vs the remainder of sinne for a helpe to Mortification and that it may appeare that God no way approoueth of sinne when hee correcteth his Children for it though hee hath pardoned them Vse 3. Christ hath done and suffered whatsoeuer his Father appointed him he hath borne hard words harder deeds He neuer gaue ouer till that comfortable consummatum est was vttered Imitate him Whatsoeuer God commands thee obey thought it be hard and tedious to flesh and bloud Repent thee of thy faylings who like a lazie seruant hast made Exceptions of thy seruice And see that thou hate for euer and abhorre all sinne seeing Christ came to condemne and take it away Thinke seriously of it God hath in the flesh of his owne Sonne condemned thy Anger Pride Couetousnesse Blasphemy c. Wilt thou iustifie them Christ hath kild sinne Wilt thou giue it life Christ came to demolish and abolish it wilt thou build it God set a curse on him which should build Iericho Iosh 6.26 1. Kin. 16.34 which afterward tooke Effect Sinne is this Iericho and cursed shall hee be that buildeth or maintaineth it 1. Ioh. 3.8 Christ came to destroy the workes of the Diuell which are Whoredome Drunkennesse c. Wilt thou liue in the practice of them This is to take the Diuels part against thy Sauiour Iesus Christ Sinne is Condemned in Christs Flesh if it liue and rule in thy flesh thou hast no part in him thou art not of his flesh and bone for thou art contrary to him VERSE 4. That the Righteousnesse of the Law might be fulfilled in vs which walke not after the Flesh but after the Spirit HItherto of the two Effects of God God sent his Son and gane him a Commission He executed it So did God So suffered Christ But why Cui bono Who haue the benefite of all this This Paul shewes in this Verse Where are two things First what the Benefit is viz The fulfilling of the righteousnesse of the Law 2. Who receiue this Benefit Wee that beleeue In vs. Described by a proper Effect Which walke c. That This noteth not here the euent onely as though it so fell out but the Counsell of God purposing this to be the end of the sending of his Sonne c. The Righteousnesse of the Law So many As though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Iustification as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza well renders Vt Ius Legis that the Right of the Law might be fulfilled in vs. What Right The Law hath a double Right One of Obedience it doth rightly challenge obedience and the Law hath not the right if it bee not obeyed The other Right is to Condemne vs for Disobedience for it is right and equall that those which doe euill should suffer euill Both these are here vnderstood Of the Law Law sometime is taken for the strength of a thing as in Verse 2. sometime largely for the whole Word of God sometime more strictly for the Morall Law in the Decalogue and for the Doctrine Precepts Promises Prohibitions Threatnings which the Law speakes of So here Fulfilled Perfectly satisfied by Christ in regard of both the Rights In vs. Not by vs. By Christ In vs. For Christ in our Nature hath fulfilled the Right of the Law and therfore in vs because of our Communion with him The meaning God hath Condemned sinne in the Flesh of his Sonne that All that which the Law by any right could require of vs might be performed by him for our Benefit so as if we our selues had in our persons performed the same doctrine Whatsoeuer Christ did concerning the Law is ours by Imputation so fully as if our selues-had done it Mat. 3.15 5.17,18 As if he should say Euery Tittle of the Law shall be fulfilled If it require Obedience it shall haue it If it threaten Curses they shall be borne The Precepts shall be kept the Promises receiued the Punishments endured 2. Cor. 5.21 Vse 1. If Adam had not sinned by fulfilling the Law in the Precepts hee should haue beene saued and the Damned fulfill it in hell in regard of the Curse by suffering it and cannot bee saued If wee would be saued we because sinners must fulfill it in Praecepto poena in the Precepts and Punishment The Precepts must bee kept that there may bee place for the Promises The Curse also must be endured which is the wages of our Sinne. The Law must haue our Bloud and without bloud there is no remission Heb. 9.22 We can doe neither of these in our selues Wee haue done both these by our Surety Faith is here necessary that Christs doing and suffering may bee applyed to vs that The Right of the Law may be fuifilled in vs. Vse 2. The Wonderfull wisedome of God appeares in our Redemption Who Executes his Iustice vpon Christ Exerciseth his mercy toward vs. Without Infinite Satisfaction his mercie could not be appeased Without Infinite mercy wee could not be saued One Deepe calleth another The Deepe of his Iustice the Deepe of Christs Satisfaction The Deepe of our Misery the Deepe of his Mercy If he had laid his Iustice vpon vs where had beene his Mercy If hee had shewed Mercy without Satisfaction where had beene his Iustice Both these must meete that we may haue Righteousnesse and euerlasting peace This the Angels admire doe thou labour to vnderstand Vse 3. Christ suffered for vs not onely nostra Causa but nostra vice for our sake but in our roome and stead Wee should haue beene Buffeted Spit vpon Crucified Cursed Hee represented our Persons was in our roome O infinite Loue Many desire to represent Great Personages to partake of their Honour but none desire to represent the
Conuersation Alasse what shall become of thee thou Drunkard c. When thou dyest thou hast done but God hath not done with thee Thou shalt no sooner peepe out of thy Graue but thou shalt see him come to judge thee whom thou hast pierced despised disobeyed What Confusion shall it be vnto thee Thinke of it and repent lest at that day thou wish thou hadst beene a dog or a toad for that shame and condemnation thou shalt then vndergoe VERSE 12. Therefore brethren we are debters not to the Flesh to liue after the Flesh Verse 13 14 15 16 17. HEre beginnes the Exhortation the Effect wherof is this seeing we expect such things the state of them which liue after the flesh is so miserable wee ought to liue after the Spirit and not after the Flesh There are diuers Arguments whereby this Exhortation is vrged The first is in the 12. verse which is taken from Equitie and Iustice Suum cuique To giue euery man his owne is the voyce of Iustice But we are debters to the Spirit therfore our life must be spirituall Therefore an Illation sending vs to the things before deliuered wherin me thinks the Apostle dealeth like a braue Generall who hauing spoken of the glory of them which conquer and the shame of them which are conquered doth animate his souldiers to fight it out manfully and to subdue the Flesh Brethren This is an Insinuation the better to perswade them Wee Not including others and excluding himselfe but concluding all Are Debters Debters are of two sorts Ciuill which owe money c. to men Secondly Theologicall And this is also double 1. Sinne. 2. or Obedience Sinne is a debt so called in the Lords Prayer not that we owe sinne or that our sinnes are owing to be done but because we owe the punishment to be vndergone hauing by our sinnes forfeited body and soule to be damned And therefore sinnes are so called by a double figure Metaphora Metonim effecti but this debt is not here meant The other Theologicall debt is the debt of obedience which we owe to God for our Election Vocation Iustification c. So it is taken here not so in the Lords Prayer for we doe not pray neither may we to haue the debt of obedience forgiuen Not to the Flesh Flesh here not for the body but for corruption for we are debters to the body to cloath it to feed it c. that it may bee a fit instrument for the soule to serue God but we are not debters to the corruption to liue thereafter Here the Antithesis is omitted but necessarily to bee vnderstood But to the spirit to liue after the spirit that is holily This verse hath two parts First an Affirmation Secondly an Amplification The Affirmation We are debters This is amplified first by an Illation Therefore Secondly by a Friendly compellation Brethren Thirdly by a generality We. Fourthly by the Creditor who is here set downe Negatiuely Not to the Flesh The Affirmatiue to bee supplied But to the Spirit Fiftly by the debt which we must pay Life or liuing that is thoughts words deeds And this is also negatiuely set downe and to bee marked Not to liue after the Flesh For we owe something to corruption but death not life doctrine All the Regenerate are to liue to God in obedience not to the Flesh This is proued out of the Preface of the lawe Where before God requires any thing he shewes that we are in his debt I am the Lord thy God c. So Ioshua 24.15,16 2. Corinth 7.1 Gal. 5.25 Vse 1. Here is a double note for Ministers first to vse louing and friendly words to winne their Auditours to suffer the words of Exhortation Secondly not to exempt themselues but as they would haue part in the promises they offer so to acknowledge the duties which they vrge As Nepthali they must giue goodly words * Gen. 49.21 and also bee examples to their flocke * 1. Pet. 5.3 putting their own shoulders to the burden which they lay vpon other * Mat. 13.4 Vse 2. Our Obedience is debt therefore not merit What wee receiue of GOD is of Grace what wee render is due debt and when wee haue payd all wee can wee are vnprofitable seruants Vse 3. The Grace wee receiue frees vs not from Obedience but binds vs the more If thou make another vse of Gods fauor thou art a Libertine The mercies of God make vs debters to offer vp our bodies and soules to his seruice Rom. 1. ver 1. Vse 4. Thou owest Obedience to God Pay pay The borrower is a seruant to the Lender Pro. 22.7 and hee that receiueth to him that giueth Thou hast receiued all of GOD therefore thou owest for all Thinke of payment So did Dauid O saith he Psal 116. I am greatly indebted to God What shall I pay As men that hauing gotten other mens goods into their hands will not pay but breake or run away are infamous So thou if hauing receiued Body and Soule and all from God shouldst deny thy seruice Hee that lets a Farme lookes for his Rent and hee that hires a seruant expects his worke yea Baalam is offended if his Asse serue him not Should not God much more exact thy seruice who hath Created Preserued and Redeemed thee euen by the bloud of his Sonne If a Prince commit to his subiect a Peece of Importance and hee render it vp to the Enemy will not all men hold such a subiect for a ranck traytor What art thou better then a Traytor if hauing receiued many Castles of thy Lords to keepe as thy Tongue thy Eyes thy Hands thy Body thy Soule thou yeeld and sell them to the Diuell by Blasphemy Drunkennesse Pride Vncleannesse c. Ah wretch thou receiuest with one hand from God and giuest to the Diuell with the other If thy neighbour bee offended with thee thou vsually saist I care not for him I owe him nothing Remember thou owest the Diuell nothing why shouldst thou serue him When Sathan tempts thee to sinne answere him thus I owe thee nothing Sathan why requirest thou my seruice which is due onely to GOD from whome I haue receiued all things Policarpus being vrged to remember Christ and to sweare by Caesars fortune answered Euseb Eccles hist lib. a. cap. 15. This 86. yeeres haue I serued my Lord Christ and he hath been alwaies my good Master I will not now deny him Remember this holy man and pay thy Vowes and Debts to God Vse 5. Men that are runne farre in debt and pay and pay and see no end of their debt many times grow desperate Thou owest much to God and art vnable to pay be not thou therefore negligent and carelesse The Prodigall Child spent all but he recouered all and more by humble repentance begging pardon Doe thou so Pay as farre as thou canst Craue pardon and remission for the rest by the
verse 15 16 17. Therefore as that before is to be vnderstood so is this And as large a sense as Hauing mercy hath so large must hardening haue Then not onely of Actuall hauing but of the purpose it must bee vnderstood He should haue said He stirres vp to destruction whom he will but he saith he hardneth that he may shew how he stirreth vp namely by hardening Hardnesse is an estate of a corrupt heart whereby it is disposed to all euill yeelding no obedience to God and it is threefold First Naturall which is the estate of all men Secondly that which is contracted by a custome of sinning as a path is hardened by continuall trampling of passengers Thirdly Iudiciarie which GOD inflicteth vpon men as a Iudgement This is here meant for finding all in their naturall hardnesse hee hardeneth that is reprobates whom hee pleaseth Q. But all hardnesse is finne How then can God be said to harden A. There is a difference betweene hardnes and hardning Hardnes is sinne but to harden is not alwayes so and this is from God not as sinne but as his iust Iudgement For it is not possible that by him we should sinne by whom wee repent and rise from sinne euen as bitter water and sweet issue not from the same fountaine It is from God that we stand from our selues that we fall God is said to harden properly not by making soft hearts to become hard for Pharaohs heart was neuer but hard nor by putting hardnes into the heart as the Papists vniustly charge vs to affirme nor by only suffering vs to be hardened which is the opinion of the Papists dreaming idlely of an idle permission in God making him like the Poets Iupitor who was feasting in Aethiopia while things went out of order but three wayes 1. By forsaking not making it hard but not taking the hardnes away He hardneth that is he softneth not He hardneth not by putting in hardnes but by not putting in the softning oyle of his mercy as the Sunne causes darknes by with-drawing his light 2. By punishing for finding the heart hard if hee please not to pardon it and to soften the heart hee inflicteth a new hardnes as a punishment of the former And this he instilleth not but effecteth three wayes 1. Either by Satan to whose power hee deliuereth such a heart for him to worke vpon 2. Or by themselues giuing them ouer to their owne hearts â—usts 3. Or by the preaching of the Word For as the middle region of the Ayre is more cold by the Anteperistasis so the heart of a Reprobate more hard by the Word not properly but accidentally as a resty horse the more hee is spurred forward the more goes backward By actuating and exciting the present euill inclination of the Creatures by propounding an occasion to manifest it as the Sunne being in it selfe most cleane by the force of his beames draweth out of a dunghill stinking and vnpleasant vapours Hardnes then is caused by the Commandement Occasionally by our owne malice Meritoriously By Satan Efficiently By God Iudicially So Satan is the Tormentor a sinfull man the guilty person God the Iudge and that a Iust one who knowes how to vse euill meanes well being no wayes the cause of sinne as sinne but alwayes ordering it for his glory and the good of his Elect. For sinne is like a Ship Man the Mariner Satan the spirit or winde God the Pilot at the sterne directing all things to his glory doctrine The will of God is the cause of Election and Reprobation as hath beene shewed before Vse 1. Our goodnesse or ilnesse is not the cause of Predestination In election is excluded the merit of man and the debt of God and yet it is to bee confessed that some way the goodnesse of man is the cause of election Praedestinatio quantum ad principium sine nobis non sine nobis quantum ad finem Paulus de Pala. Gran. in ca. 25. Math. Aliud est principium Actionis abud Cognitionis that is not of the Action of God Electing but of our Cognition and knowledge that we are elected Consider election Compositiuely there is no cause but Gods will Consider it resolutely and our Vocation is the cause whereby we know it In Reprobation our ilnesse is excluded as a speciall personall discretiue cause but not as a necessary condition or generall meritorious cause without the which God will not reprobate any Vse 2. Here also appeareth that man falne is the subiect of Predestination Of election it is because it is called mercy which presupposeth misery and faultinesse It is of Reprobation because it is called hardning Now this is a Rule that God hardens none but such as are hard before Neither can it be auoided by an interpretation of Actuall Hardnes For here is to be remembred that Paul speakes of Gods purpose as hath beene obserued before out of Martyr And if hee actually harden none but them which are hard neither did hee euer purpose to harden but such Also if it bee not here to be vnderstood of the Decree of Reprobation there is more in the Antecedent then in the Consequent This verse being the determination of the point according to the meaning of that which is before deliuered and thus doe most Interpreters vnderstand this secret Augustine often calleth the subiect of Gods Decree The Damned Masse Lege doctissimam Aug. Epist quae est ad Sixt. presb num 105. That Masse saith Anselme Ibi gratuita est indulgentia vbi iusta poterit esse vindicta Ansel to which death is due Hereby is perspicuous both the Mercy and Iustice of God Because there is a free Indulgence where there might haue beene a iust reuenge He loued Iacob by a free Mercy he hated Esau by a due and deserued Iudgement They that against this pretend the absolute right of God obserue not how this way that Absolute right is more excellently manifested when Authoritie is attributed to him among all mankinde being guilty to saue or to damne all or none or some at his owne pleasure An absolute Monarch who hath power of life and death if his subiects should rebell hath by his absolute power iust right to pardon them all if hee will or some and not others whereof hee needeth giue no other reason then his pleasure But sure he could not be counted a iust Lord and Gouernour if out of a plea of absolute command hee should deuoid from his protection and cast off any his subiects without relation to any Rebellion or other crime If you aske whether God can annihilate all things I answere Yes If whether hee can reprobate good Angels or Men for Angels and men to bee neither good nor bad is an idle fiction I say hee cannot by the perfection of his nature which can not but loue goodnesse as Augustine excellently He rendreth good for good because hee is good Euill for euill because he is iust God
of many things yet labor to know whatsoeuer God hath reuealed and giue not ouer such study as a man which is graffing giueth not ouer because he vnderstandeth not the reason why the fruit followeth the Nature of the Imp not of the Stocke Vse 3. God is compared to a Potter we to Clay God commanded Ieremy to goe to the house of the Potter Ier. 18.2 there must hee study a Sermon The Potters clay and wheele must bee his bookes If wee will with Ieremy goe downe to the Potters house we may learne many excellent things 1. Contentation Some are poore some deformed some base c. These when they looke vpon others which are with Noble comely beautifull They vsually say with discontent God might haue made me as they are But goe then to the Potters house who makes Pots of all fashions for all vses and they complaine not Hath not the Potter power ouer the Clay and hath not God much more ouer vs Labour for Faith and Repentance these graces will make amends for all other defects In vnseasonable weather in violence of fire and other calamities many say O what a hard case is this But thou O man goe to the Potters house and learne to let God alone with gouerning the earth and howsoeuer things fall crosse with Ely say 1. Sam. 3.18 It is the Lord let him do what seemeth him good And with Mauritius remember that of Dauid Righteous art thou O Lord and iust are thy Iudgements 2. Consolation God is as the Potter and wee are the clay in fashioning vpon the wheele as the Potter doth not roughly handle his clay so God hath a tender care ouer vs as the Potter knowes his Pot can endure but a little knocke and handles it thereafter so God knowes whereof we bee made he remembers wee are but dust Psal 103.14 and pities vs. 3. Humilitie Dust and Ashes and Clay why art thou proud Why spendest thou so much time in painting powdring pranking thy body Thou deckest but a piece of Dyrt But it may be thou excellest other in fashion or vse Yet thou art of the same metall thou art clay Remember that a pot-sheard ouerlaid with siluer is a potsheard and gilded clay is clay be not proud If any extraordinary thing bee in thee aboue others it is not of thee which art but clay but of the Grace of the Potter 4. The feare of God Psal 2. For he can make or marre vs at his pleasure He hath a Rod of Iron wherewith hee breaketh the wicked as a Potters vessell O that our profane wretches who wallow in whoredomes drunkennesse vomiting blasphemies and poysoning the very earth with their abominations O that they would cōsider that they are in the hands of God as the pot in the hand of the Potter How easily can he break them in pieces and stampe them to powder Bee wise now therefore ye wicked Can the earthen Pot abide the stroke of an Iron Rod or a mortall sinfull man the vengeance of an Angry God The Potter dasheth against the wall the Clay that will not bee fashioned So what should God doe with thee if thou wilt not bee fashioned by the ministery of the Word but throw thee into the bottome of hell As therefore thou seest the Clay to follow the Potters hand and to receiue a fashion according to the guiding of his hand so be thou flexible and pliant vnder the meanes appointed for thy fashioning that thou maist bee a vessell of honour VERSE 22. What if God willing to shew his wrath and to make his power knowne indured with long suffering the vessels of wrath a Or made vp fitted to destruction 23. And that hee might make knowne the riches of his glory on the vessels of glory which hee had afore prepared vnto glory IN these Verses is a reall answere to the obiection which was this If Gods will bee the cause of hardening then saith the Cauiller I would see how God can iustly punish me if in processe of time I obey him not Pauls answere is from the manner of Gods dealing namely that he may iustly punish because hee suffers them with long patience not onely giuing them space to repent if they can or will but also affording them many outward helpes which he is not bound to doe And because they might obiect that if GOD would giue them grace they also would obey and why did not GOD destroy man hauing sinned and create him anew without sinne Paul tels them that God could giue them grace or haue created man anew but it is his pleasure to suffer wicked men with much patience that hee may make knowne his power and wrath vpon the wicked and so declare the riches of his mercy on the Elect. And what hath any to doe with it if God would haue it so who doth all things iustly Here is a Reticentia whereby something is to bee supplyed If God will what is that to thee or what canst thou say against it For the meaning this is to be remembred that principally these two verses speake of Reprobates and what is spoken of the Elect is spoken by occasion Here are two things 1. A description of the Reprobates and the Elect. 2. That which is spoken of Reprobates Reprobates are Vessels of wrath prepared to destruction The Elect are vessels of mercy which God hath prepared to Glory In these descriptions are two things 1. The Parts 2. The Amplification The Parts are two 1. The Genus 2. The Difference The Genus in both They are Vessels The forme on the part of the Reprobates they are Vessels of wrath On the part of the Elect. They are vessels of Mercy The Amplification on the part of the Reprobates They are vessels prepared to destruction Of the other They are vessels which God hath prepared to Glory Vessels The word in the Originall signifieth not onely a Vessell by the hollownesse capable to receiue and containe things but an Instrument or any Vtensil as all the ministring vessels in the Tabernacle as Fire-pans Tongs Besomes c. are called in the Hebrew by the word here vsed Heb. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also are called the furniture of a horse and warlike munitions and the tackling of a ship is called by a word like vnto it Act. 27.10 Now it may be translated an Instrument but more fitly and fully a vessel such as wee vse to containe things liquid or dry So that the Reprobates and Elect are vessels vpon whom God powreth Wrath and Mercy as we powre Water into a Vessell A Vessell in Scripture is applyed two wayes 1. Thes 4.4 1. Pet. 3.7 Act. 9.15 To the body alone or to the whole Man and so in three respects 1. Of Sexe of Office of Estate and so in this place There are two things in which the Elect and Reprobate are alike First they are both Vessels of the same lumpe Secondly they serue both for one
of a Reprobate thou wert in the same condemnation Consider the torments to which the Reprobate and the riches of Glory to which thou art reserued How doth God deale with vs as though we were Princes children who indeed are beggars brats Hee takes a Reprobate and scourgeth him with Scorpions to fray thee from sin and to shew thee his loue When thou feelest thy selfe dull to praise God consider how God hath discerned thee from the Reprobates then whom in thy selfe thou art not better so much as a hayre If God had saued all it had beene an Infinite mercy and an Infinite cause to praise him but Now seeing many are damned to them which are saued it is the more cause of thanksgiuing The Sunne is glorious and beautifull but if the Moone and euery Starre had as much brightnes it would not be so admired So this makes the mercy of GOD to the Elect so much the more admirable by comparison of his wrath on the Reprobate On the contrary it is augmentation of torment to the Reprobate to see how God vseth his Elect to heare how graciously Christ speakes to them Come ye blessed to behold Them goe triumphing to heauen and themselues thrust downe with the Diuell to hell To see what they lose shall more torment them then that which they feele This shall euen cut them to the heart as may by proportion bee gathered out of the Gospell Luke 13.28 There shall bee weeping and gnashing of teeth saith Christ to the Reprobate Iewes when yee shall see the Elect in the Kingdome of heauen and your selues thrust out Apply this to all occasions of mercy to thy selfe which thou obseruest others to want Wouldst thou be stirred vp to praise God for our long peace Compare England with France the Low-Countries this will doe it Wouldst thou for the Gospell be prouoked to thankefulnes Consider their misery that liue in Turky or vnder the darknesse of Popery Thou hast riches vnderstanding health the vse of thy limbs c. When thou seest a man Lunati que or a poore lame cripple begging a penny of thee Remember that God offereth him to thee not onely that thou shouldest be compassionate to relieue him but also to make him thy glasse to behold the mercy of God to thy selfe who could haue put him into thy estate and thee into his Be from hence thankfull lest God cast thee into such an estate for he can do it that so by a hard comparison thou maist learne to be more sensible of his goodnes which thou hast receiued Thus did God declare i◅ Ierusalem by his Prophet that they should serue Shishak that they might see the difference of his seruice and of the kingdomes of the earth 2. Chron. 12.8 Consider wisely be thankfull VERSE 24. Euen vs whom he hath called not of the Iewes only but also of the Gentiles HItherto hath beene shewed that the promise was neuer made nor meant to the only carnall seede of Abraham Now followes the other part of Pauls Answere that it is made to the Elect of all Nations And he falls into it from the occasion of that which is vers 23. deliuered of the vessels of mercy and glory For in this verse he shewes who they be and by consequence who are Abrahams seede to whom belong the promises and that by an effect of election which is Calling This calling is enlarged by a distribution of the Subiect viz. Iewes and Gentiles The Argument or summe of the words is That the seede to whom the promises pertaine are the Elect which are not the Iewes only but the Gentiles also nor all the Iewes but only the Elect. The first is approued verse 25 26. The last verse 27 28 29. Then followes a collection from these things verse 30. to the end of the Chapter Euen vs whom he hath called Calling is an action of Gods loue whereby he calleth men to saluation It is two-fold 1. Outward when we heare the Word preached with the eare of the body 2. Inward when God bends the heart to beleeue the promise offered and swayeth the whole man to obedience Pareus This is here meant not of the Iewes only but also of the Gentiles Not all the Iewes nor all the Gentiles but of the Iewes and Gentiles the Proposition being partitiue some singulars of both doctrine They which are effectually called are elect vessels of glory for the execution of the decree of election begins in Calling Rom. 8.30 Tit. 1.1 Ioh. 10.16 Act. 13.48 Vse 1. In time past they sang God is knowne in Iewry his name is great in Israel at Salem is his Tabernacle and his dwelling at Sion Psal 76.1.2 Psal 79.6 Ierem. 10.25 Luke 2.32 Acts 10. Then were the Prophets bold to say Powere out thy wrath vpon the Gentiles Yea wee were as dogges But now he that is the glory of Israel is the light also of the Gentiles Peter could not vnderstand this without a vision The Iew the elder brother could not endure his younger bretheren to be entertained but they had no reason for it for neither did we grutch their glory neither doth our admittance but their owne infidelity exclude them from God Truth it is that in all times of the Iewes excellencie some few of the Gentiles were receiued into the fellowship of the promises as Iob Iethro Ruth c. for the saluation of some and for a witnesse vnto all but now the multitude of the Gentiles receiue the Gospell Vt quibusdam esset in remediū omnibus in testimoniū Amb. de voc Gen. Whether Iew or Gentile such as are called are the elect of God It is not the hauing or wanting of the prerogatiue of Nation Sex Condition c. that makes or marrs In Christ saith Paul Galat. 3.28 not in a Christian Common-wealth is neither Iewe nor Gentile c. But all rich poore masters seruants Iewes Gentiles haue an equall right in Christ vvhich I thinke was shadowed Exod. 30.15 Where the rich shall not passe nor the poore diminish Art thou rich if thou beest not effectually called thou shalt bee damned Art thou poore If thou beest effectually called thou art rich A poore man wanting grace is twise miserable and a rich man belieuing hath a double portion Nemo dicat ideo vocauit me deus quia colui eum Quomodo coles si non voceris Augu. There is nothing in vs which is the cause of effectuall calling He calleth vs. Good desires and thoughts c. follovv calling as calling followes Election and Election the mercy of God Wee are the subiect of Calling but power to obey the Calling of God wee haue not till God hath created it in vs. As water being by nature cold may be made hot and yet it hath no naturall inclination to heat so the Flesh hath no eares to heare nor eyes to see but as GOD createth them Neither doth God giue vs a power and wee educe it into act but
both power and act as from God The preaching of the Word is Gods ordinary voice to call First be thankfull that this voice soundeth among vs for it soundeth not in all places of the vvorld Secondly that thou hast eares to heare vvithout hearing a voice profits not Hearing is the sense of learning Faith comes by hearing how miserable then wert thou if thou wert deafe for deafe men must needs be miserable beeing depriued of the ordinarie means of faith howsoeuer such deafe which are elected shal be saued For God is not tied to eyes and eares hee can saue without these yet great is the comfort of hearing Hee that hath eares to heare let him praise God and heare Thirdly that thou hast a mind to vnderstand that which is taught for euery one cannot as fooles and frantikes and such a one might God haue made thee Fourthly that thou hast a heart to obey for many haue the Word and heare it and vnderstand it being witty and apprehensiue and can discourse of it yet are most profane in their liues they know euill but haue no power to auoid it when thou seest such take occasion to acknowledge the mercy thou hast receiued Vse 4. We may know our Election by that which followes it The foundation of our Election is in God The tokens of it are in vs. That is immoueable These are infallible A principall token is Effectuall vocation By this not by extraordinary reuelation Paul knew hee was a vessell of honour as he saith Euen vs whom he hath called c. Examine thy Election by thy inward calling God hath often outwardly called thee by his Word but thy hart knoweth that thou hast not obeyed but if thy heart answere as an Eccho in obedience then art thou elected Shew thy election by thy reformation and by thy good fruites Many are like that sonne Math. 21.30 who said to his father he would goe but went not They haue some fleeting motions and purposes of Repentance while they are at the Sermon but afterward returne to their vomit Euen as a melancholik man is cheered with Musike while the Instrument soundeth as in the example of Saul but after are vexed with the euill spirit So many are moued it may be to teares for the present who afterwards reioyce in euill While Felix heard Paul Acts. 24.26 he trembled so a man may haue some suddaine motions and glances of sorrow while Paul preacheth but the continuance of these things being powerfull to a daily increase of godlines is a comfortable marke of our election The Word is the instrument of Calling vvait vpon it remember the time of calling is called a Day Some dayes are very short and the longest haue an end It may be thou hast spent thy day euen to the last houre in vanity and rebellion looke to it the time is short if thou dyest vncalled thou diest damned VERSE 25. As he saith also in Osee Ose 2.23 I will call them My people which were not my people 1. Pet. 2.10 and her Beloued which was not beloued 26. And it shall come to passe that in the place where it was said vnto them Ose 1.10 Yee are not my people there they shall be called the children of the liuing GOD. IN these two verses the Apostle proueth that to the Gentiles belong the promises as well as to the Iewes and that they haue an interest also in Christ by Calling and Election And because the Iewes could not endure this he brings two Testimonies out of Osee as if hee should say This that I write and this that daily is fulfilled concerning the calling of the Gentiles to Grace is nothing else but that which God long agoe caused the Prophets to preach vnto our Fathers for the Prophet Osee brings in GOD himselfe calling the Gentiles his beloued his people and children The first of these Testimonies is out of Osee 2.23 The second Osee 1.10 These words are not spoken of the Israelites and applyed to the Gentiles by similitude as some haue thought For these termes A Nation not beloued Not the people of God are constantly in the Prophets taken for the Gentiles The matter then is thus to be conceiued God commands Osee to rebuke the Israelites by a Parable Consule Pareum super Oseam wherein hee is commaunded to take to wife Gomer and to beget children which he doth He takes Gomer that is hee preacheth Gomer which signifieth Consumption Desolation and vtter Vastation to the Israelites The effect of this Sermon is said to be a sonne begotten by the Prophet at whose Sermon the Israelites grew worse and worse for the which they are called by God Iidsreel that is Dispersion Hee preacheth Gomer againe and begets a daughter whose name is Lo-Ruchama No mercy that is the people persist in their sinnes and therefore God threatneth to shew them no mercy Hee preacheth Gomer the third time and Lo-Ammi is borne that is Not my people By which name for their incurable peruersnesse the Lord threatens them with extreme abiection And that they should not complaine that if they be cast off then the promise to Abraham that his seed should be as the sand should faile God in the 10. verse of the first Chapter tells them that That promise should be made good though they all perish Yea that when he hath destroyed them that promise should chiefly be fulfilled a greater company of all Nations becomming the children of Abraham then euer the Israelites were For as all the sand is not on the shore of Canaan so not of the Iewes onely but of the Gentiles in all the world is a posterity to be borne vnto Abraham In these verses is a double descriptiō of the Gentiles The 1. of their estate before their calling expressed by Negatiues Not beloued Not receiuing mercy Not my people The 2. of their estate after their calling expressed by Affirmatiues My people and Beloued The children of the liuing God This second estate is amplyfied three waies First from the place In the place not in the stead but in the place as in England France Denmarke in any place Not onely the Riuers of Canaan but All Riuers shall flowe with Milke and Honey Yea the Hony and Milke of Canaan shall flow into all Countreys As a Riuer being stopt ouerflowes the banks and drownes all euen so the streame of Gods mercies being stopt in Canaan by their sinnes flowes ouer into al parts of the world 2. From the meanes or Instrument of conueying this grace to all Nations which is the preaching of the Word notified in this word They shall be Called 3. From the excellencie of their state vnto which they are called The Iewes were called the people of God The Gentiles shall bee called his children It is more to be the sonne of a King then his Subiect This is amplified by a Title giuen to God whose children they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉
Eliah there were seuen thousand reserued so also now The like times of the Church are wisely to be compared But the present estate of the Iewes is the same with that of the Israelites therefore as then so now a reseruation is made and by consequence their reiection not totall Heere we haue two things 1. A Proposition 2. An Amplification The Proposition that in the time of Paul though the Iewes were generally cast off yet there was and is a reseruation Obseruation When thou hearest of persecution and of killing vp the Prophets and professors be of good-comfort God will saue seuen thousand He will reserue one Eliah as in the dayes of Ahab one Athanasius as in the time of the Arrian Heresie one Wicliffe one Husse one Luther in the most darksome and hideous times of Antichrist The Amplification is from the cause of this Reseruation which is Election set foorth also by the eause of it which is Grace Through the Election of Grace not actiuely to be vnderstood on mans part as Chrysostome but actiuely on Gods part and passiuely on ours nor is Election to be heere expounded faith the seale of it as some but the decree called election of Grace that is gratious or free election doctrine The cause why some are reserued in dangerous times is their Election For as saith so perseuerance is proper to the Elect Act. 13.48 and 20.21 Vse 1. As to be preserued from Idolatry when true Religion is abolished and persecuted so in these dayes to be kept from sin and to stand when a thousand fall on one hand and ten thousand on another is a comfortable note of Election Iniquitie abounds Neglect not so faire an occasion of making thy Election sure If God bestow his grace on thee stoppe thee in the way of sinne make thy heart bleed for the transgressions of the time and preserue thee in his feare thou art elected for if thou wert a reprobate he would not haue such care of thee but giue thee quite ouer to follow the swinge of thine owne lusts vnto perdition Therefore by thy life thou mayest know for God hath not elected vs to serue the Diuell but himselfe Vse 2. If persecution come seare not many suffered constantly in the dayes of Iesabel and seuen thousand could not be found being hidden as a treasure by God So in Queene Maries daies many were taken and burned and many were sought after and could not be found for God couered them with his hand and smote the eyes of them which sought their liues as he smote the Sodomites sometimes when they sought the dore of Lots house Resolue thus If such fiery times should come and God should call thee out and suffer thee to bee found he will also so strengthen thee that thou shalt glorifie him in thy sufferings If God giue thee not such strength he will so hide thee from thy persecutors that though Iesabel her selfe search all the corners of the Land for thee as narrowly as Laban searched Iacobs stuffe yet shee shall not finde thee VERSE 6. And if by Grace then is it no more of workes otherwise Grace were no more Grace But if it be of workes then is it no more grace otherwise worke is no more worke THese words as was before said are an amplificatiō of the summe of the 5. vers namely that the Reseruation is according to election of Grace from whence this Consectary takes place If by election of grace then not by workes Though this doe not much pertaine to Pauls Argument in hand yet by the direction of the Spirit he takes that little occasion offered to speake something in commendation of Grace because he had to deale with the Iewes which stood greatly vpon their owne Righteousnesse which indeed was one of their maine diseases and therefore he neglects not by the way to touch this sort and to giue them a iog for remembrance that we are saued by grace not by workes Pauls example must teach Ministers a point of wisedome which is to take notice of the speciall sinnes of their Auditors and in the course of their teaching if any occasion offer though it lie not so plaine in their way to giue them a memento Paul breakes out here into a new question that he might meete with the Iewes in euery corner When Ministers speake against the sinnes of their Auditors O say they he findes not that in his text but we know by the direction of Gods Spirit and by the warrant of Pauls example if we find such in you how to find it in our text to reproue you for it and yet not to be guiltie of rouing or digressing But to the Consectary If election and preseruation be of grace it is not of workes This is proued by the nature of grace and workes which are contrary and destroy one another And it is set downe with inuersion of the termes That which is of grace is not of workes else grace were not grace that is free That which is of workes is not of grace else works were not workes that is did not make indebted The mysterie in this verse plainly appeares if we vnderstand what is meant by grace and what by workes The Schoolemen and Iesuites distinguish grace into grace making gracious and grace freely giuen Aqin Sum. p. 2. q. 111. art 1. The first they say is charitie a grace whereby we are conioyned to God the second is faith and the rest of Christian vertues But first both these are coincident for charitie also is a grace freely giuen Secondly they make this grace to be in man they know no other and therefore Bellarmine and the rest when they write of this subiect they write de gratia hominis of the grace of man but the Scripture onely speaketh of the grace of God and of the grace of our Lord Iesus Christ Grace is taken three wayes First for the free fauour of God the alone cause of our election which is subiectiuely in God one of the imminent vertues of the Deitie being his essence This is meant here Secondly for the energie operation and working of this grace which Austen calleth the mouing of mercie Motum miseric Aust lib. 3. Hyp. the lesuites call it an helpe or grace preuenting or following of grace preuenting is that place Eph. 2.8 of following 1. Cor. 15.10 of both together 2. Cor. 12.9 Thirdly for the gifts of grace which haue a different appellation ordinarily in Pauls Epistles as faith hope loue patience and this is distributed into habituall grace and actuall This in no wise is here to be vnderstood nor either of the parts before spoken of from the Schoole For charitie and faith are workes but we must haue a grace opposite to workes Workes are either good or bad bad workes not here vnderstood but good Ob. But grace and good workes are agreeing as the cause and the effect Ans To speake properly the anger of God is contrary to his grace
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
among our selues for whom we may say ten thousand times more alas Yes certainly namely for them which hauing the meanes of faith which is the word yet contemne the same alasse alasse for them for their estate is more desperate Turne not this grace into wantonnesse it will encrease thy torments Vse 3 Sinne breeds sorrow and many times sorrow killes the sin which bred it as a worme breeding in timber consumes it So the sinne of the Iewes workes to the good of the Gentiles by the goodnesse of God One calls the sinne of Adam happie Greg. Mag. because it was the occasion of the reuealing of Christ so in some sort may wee say of the sinne and vnbeleefe of the Iewes Quest But are not men execused if good come of their sinnes Ans No because they intend not the good neither are our actions to bee censured by the good comming of them but by the law of God Therefore it was a vile part of that strumpet-Nunne who was the mother of Lumbard the Master of the Sentences and of Gratian â—he Compiler of the Decrees that being admonished to repent of her vncleannesse answered she would not affirming that she had merited thereby much in bringing two such lights into the world as they were Vse 4. The Iewes are in a miserable state for our sakes God forbid that we should lightly esteeme of the grace God offers vs it comming vnto vs at so deare a rate as is the casting off of Gods deare people the Iewes A Heathen King caused a corrupt Iudge to be flayne and the seate of Iustice to be couered with the skinne that the sight thereof might admonish succeeding Iudges to beware of bribes So me thinkes we should neuer see heare reade meditate of a Iew but we should lay our hand vpon our heart and say Thus are these poore wretches dealt withall for my sake what manner of person therefore ought I to be Vse 5. When we were infidels God shewed vs mercie much more will he be mercifull to vs now we beleeue VERSE 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also might obtaine mercie THere haue beene many questions about the meaning of these words arising from the differing pointing of it as whether the Incisum be to follow beleeued or your mercy and so whether through your mercie be to be read to the first clause of the verse or the second They that haue read it to the first Coment Hieron ascrip haue some of them expounded your mercy of Christ called our mercy as he is our peace because the author of these things but this cannot be the meaning because of the termes of the similitude and it agrees not with the words Others expound that because god shewed the Gentiles mercy therefore the Iewes beleeued not but this is false Erasmus for first they refused to beleeue and then the Gentiles were called Others giue this meaning Aquin. that the Iewes beleeued not that the GeÌ„tiles might obtaine mercy but this was sayd before ver 30. And therefore not the same must here be ment but something to answere vnto it To auoid these impertinent expositions the right is to read it according to his Maiesties translation where there is a necessary trajection of this word that which word if it be referred to the Iewes notes the euent but if to the counsell of God as is best here it notes the end Here there are three things of the Iewes answerable to the thre things spoken of the Gentiles ver 3. 1. The Gentiles were in an estate of vnbeleefe the Iewes are in such an estate 2. The Gentiles haue receiued mercy The Iewes shall 3. The Gentiles receiued mercie by the vnbeleefe of the Iewes the Iewes shall receiue mercy by the mercy shewed to the Gentiles So the argument is that as God hath dealt with the Gentile so will he deale with the Iew and this is brought in to abate the pride of the Gentiles who despised the Iewes as if there were no mercie for such wretches Now saith Paul consider thy selfe thou Gentile what wert thou before thou wert called wert thou not a worshipper of diuels in a grieuous estate of sinne If then there was mercie for thee why not for them Why should their infidelitie be a greater impediment to them then thine was to thee Nay there is more likelihood of their calling then was of thine in regard of the occasionall meanes for thou camest in by their vnbeleefe they shall come in by thy faith which is more effectuall for the bringing of such a thing to passe doctrine The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercie Esa 46.4 and Ier 24.6.7 If the reiection of the Iewes be finall how are they caried to old age and not rooted out and destroyed contrary to these prophesies And their receiuing shall be occasioned by the mercy shewed to the Gentile v. 11. Vse 1. There is yet mercy for the Iewes by the example of the like mercie to the Gentiles Ob. But it is now almost sixteene hundred yeares ago since they were cast off is it likely that after so loÌ„g time they should be called Ans Yes for the Gentiles lay longer vnder their infidelitie and yet at last receiued grace and were called for from the time of Abrahams calling to the destruction of Ierusalem is about two thousand yeares therefore the Iewes may be yet called notwithstanding this long time though it were not this hundred or two hundred yeares Surely the preseruation of that people in the prouidence of God notwithstanding all their affliction to be a people distinguished not only in name and apparell but in customes ceremonies religion from all other nations argues that God hath some good purpose to them because we see the Troians Vandals Hunns and diuers other nations to be quite entinguished especially for their destinction from other people Therefore if thy authorities and reasons against the generall calling of the Iewes be not of more force then the authorities and reasons alledged for such calling from the 11. ver hitherto at least cease to contradict it whosoeuer thou art Vse 2. Faith is not in the power of man nor can any meanes effect it without Gods blessing one would thinke that this long affliction of the Iewes might make them crie peccaui beside other meanes God hath affoorded them but yet they are obstinate When therefore thou art visited with trouble pray it may be sanctified to thy profit When thou comest to the word pray also for a blessing else it will be vnprofitable though the preacher were a sonne of thunder Vse 3. Carry thy selfe meekly toward a Iew and toward vnbeleeuers among our selues and that considering thy selfe who wert sometime in the same condemnation Iudge not thy neighbour for damned though he be now a wretch he that conuerted thee can in his good time conuert
iudgments and his wayes past finding out 34. Esay 40.13 Wisd 9.13 1. Cor. 2.16 For who hath knowne the mind of the Lord or who hath beene his counseller 35. Or who hath first giuen him and it shall be recompensed him againe IN these three verses and in the last is a solemne conclusion of the things before deliuered in the ninth tenth and this Chapter Hee hath spoken of many difficult points as Election Reprobation Reiection of the Iewes calling of the Gentiles Recalling of the Iewes he hath answered many questions prouented many cauils satisfied many doubts here he religiously maketh a stop admiring the wisdome of God And high time was it for Paul so to doe for in the 32 ver he had deliuered a secret enough to haue swallowed vp any created vnderstanding and therfore there he breaks of putting in a barre against all further quarels which might be made falling into admiration of the infinite wisdome of God in the administration of things As a man wading into the sea when he comes vp to the neck and feeles the water begin to heaue him vp and his feete to fayle him cries out O the depth and goes backe so it fares with Paul in this place and it is as if he should haue sayd thus O you Romaines and my countrymen the Iewes I haue writ vnto you of these things as far as I can for the rest I am swallowed vp being more vnable to passe farther into this bottomlesse then to wade through the depth of the sea Cease therefore to put more questions admire with me the depth of the wisdome of God In these words are two things 1. A proposition 2. A reason The proposition is in the latter end of the 33 verse How vnserchable are his iudgments and his wayes past finding out set downe with admiration how vnserchable which being plainly deliuered is this The Iudgements and wayes of God are most vnserchable The words are significant as can be but because the matter cannot be conteyned in any words therefore he admires How vnserchable A greater depth then can be sadomed with mans reason or expressed in any words The iudgments Iudgments are vsually taken for the works of God vindicatiue Iustice and seuerity whereby he punisheth sinners but here for Gods whole prouidence ruling or ordering the affayres of the world called iudgments because to iudge is a principall action of a Ruler The administration of things whether God shew Iustice or mercy is thus called often in the Psalmes Vnsearchable That is so deepely hid that no man can find out or vnderstand farther then God reueales and then to cōprehend the reason vnpossible As it is not possible for vs to find those things which are about the Center of the earth so a thowsand times farther are these things from vs. His wayes Sometimes his commaundements are so called but such are found out in his word Wayes therefore of God are not the wayes the creature walkes towards the Creator but the wayes of the Creator towards the creature Heere the same thing I take it is meant by waies which before by iudgements by an Ingemination familiar to the Hebrews though some and that diuersly doe curiously distinguish them Past finding out A metaphor from quick-sented Hounds who are at a losse hauing neither foot-step nor sent left of the game they pursue None can trace the Lord and finde out the way and reason of his doings As none can line out the way of a Serpent ouer a stone or of a shippe on the waues or of an arrow in the ayre so neither find the wayes which God walkes in in the gouernment of things This proposition is confirmed by reason which is twofold First from the excellencie of God verse 33. Secondly From the deficiencie of man vers 34.35 The first is set down with exclamation O the depth of the riches of the wisdom knowledge of God! as if he should say his wisdome is infinit Arguiug thus whose wisdome is infinite his wayes are vnsearchable But Gods wisdom is infinit Ergo. The three Genitiues are by some applied to three Diuine properties Mercie Iustice and knowledge But I take it that the first Genitiue of the riches is added to the depth by an excesse of speaking signifying the same thing in effect which exceedingly becomes that matter which no words can sufficiently signifie By Deph is infinitenesse and abstrusenesse not to bee attained as the bottome of the vaste Ocean By Riches meant an infinitenesse of excellencie not to bee numbred counted valued Wisdome and knowledge as they differ not in God so heere they may be safely taken for the same remembring this that all the diuine properties are of the same extent of excellencie of euery of which it may be said O the depth of the riches Wisedome and knowledge of God actiuely not passiuely to be vnderstood which are otherwise in God then wisdome and knowledge in vs. In vs they are separable wee receiue them by gift and haue them by communication not so in God He deriues his knowledge from none but is the fountaine of all wisdome in himselfe and in his creatures it is his Essence We know but little and that by degrees taking out one lesson after another But God knowes himselfe the Trinitie his creatures all things past present and to come open secret certeine contingent that that shall be that which neuer shall be and these perfectly not by species and relation but by himselfe not per prius and posterius by collection discourse but in an instant c. The second Argument is taken from the Deficiencie of man which is double First of Knowledge vers 34. Secondly of righteousnesse vers 35. The first None hath knowne his minde He hath not called any man to counsell either to aske or communicate counsels This is taken out of Esay 40.13.14 Nor man nor Angell is admitted hereunto The second Deficiencie is of Iustice Who hath giuen him first and it shall be recompensed that is None can challenge God that hee is indebted to him were God beholding to a man then it might be tolerated that such a man might aske a reason why God doth this or that but God owes vs nothing more then he please to promise of his owne meere goodnesse and therefore he neuer need or aske vs leaue or render a reason of his wayes and gouernment of the world Learned men point vs heere to Iob 41.2 and I thinke hee may as well alledge Iob 35.7 if any thing in that booke These two are set downe by Interrogation so much the more to conuince man of his paruitie and nothingnesse in comparison of God This Reason in these two branches of it confirmes the proposition thus For men to search the reason of Gods iudgements is for blind men to Iudge of colours and for men to finde fault or question Gods doings is as though God were beholding to man But men faile in knowledge and God is not indebted