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
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
mens thrift it is conuenient nay it must be so These things are but preparatiues to their greater iudgement But alas wicked men thinke not so they say Let the Preacher say his mind I am sure whatsoeuer I am I thriue I prosper I haue good crops c. O they know not that they are as Oxen fatted for the slaughter If thou beest rich thou thinkest thy selfe happy though a wicken man but thou shalt pay deare for all one Day when Diues will wish he had beene Lazarus Nay for the hope of that Day the poorest man that feareth God will not euen Now change states with the richest vpon earth For Mary hath chosen the better part Luke 10.42 Further if thou maruellest at the great power and pompe of the Turk who wastes Gods inheritance filling the places of the Apostles chiefest labours with detestable doctrines or at the pride of the Pope who playes the Diuell in burning and raging against the Saints Remember there is a Day comming wherein they shall be made examples and that God will get himselfe a name glorious and magnificent in their destruction fore-prophesied in the Reuelation Reu. 17. Vse 3. Sinne not in hope of Impunity which if it bee long is a strong inticement to offend For GOD is patient not that thou shalt quite escape but that thou maist be made an example Because sentence is not speedily executed vngodly men take courage to offend Eccles 8.11,12,13 But though a sinner doe euill and liue long yet it shall not bee well with him in the end The Drunkard or vncleane person c. offend once and feele no Iudgement yea a second and a third time and God takes them not in hand Now they thinke God sees not hath forgotten and will neuer marke Ah Fooles which consider not that the more they sinne and are not punished the more their reckoning increaseth They deale with God as the Birds with a Scar-crow at first it makes them afrayd but seeing it not to stirre at length they come neere it and light and sit vpon it So at first the wickedest man is afraid to offend but through impunitie he hardens himselfe to commit iniquitie But though God hath woollen feet yet he hath Iron hands He spares them to haue the greater stroke at them All this while hee is whetting his sword and euery sinne makes it the sharper he is preparing deadly Arrowes and is long in drawing his Bow because he means to haue a speeding shoote The old World is an example so is Sodome yea Ierusalem famous Ierusalem is an example of this There was neuer any place so abounded with blessings as Ierusalem our vnthankfull England excepted How long did God spare How often did he fore warne And when nothing would serue how was his patience turned to fury and her mercy into Iudgement Not a stone vpon a stone Her riuers flowing with milke and honey turned into bloud The suruiuing Inhabitants and their posteritie vagabonds dispersed this 1600. yeere ouer the face of the earth Let England so long spared so greatly blessed looke to it yea let euery one looke to it This is a time of patience without wrath There is a day comming of wrath without patience Let the patience of God moue thee to Repentance VERSE 23. And that hee might make knowne the riches of his glory on the vessels of mercy HEre is the end of Gods shewing his wrath and power on the Reprobates after his long induring them namely that he might shew the riches of his glory on the Elect. Contraries illustrate each other being laid together Contraria iuxta se posita magis illucescunt So these things by comparing not that Gods Iustice and Mercy are contrary one to the other but that their effects in contrarie subiects are after a contrary manner There is no difference betweene the diuine attributes but onely rationall in regard of our conceit which difference also ceaseth when the operation of our vnderstanding ceaseth For as it is the same Sunne which hardneth the Clay and softneth the Waxe So it is the same will in GOD which sheweth mercy on the Elect and Iustice on the Reprobate God maketh the Reprobate drinke off the very dregges of his wrath that the rellish of his immeasurable goodnesse might by comparison be the sweeter to the Elect. And that this Particle And is not in some Copies and the Ancient reade it not and indeed without it the sence appeares the more plainely but beeing in very approued Copies it would be here taken as often it is for Euen The Riches of his glory Glory is that wherby God appeares to bee glorious and is to bee glorified Now hee appeares glorious by the effects of his goodnes and power whereby hee is willing and able to saue The Interpreters for the most part here interpret it of his mercy but I thinke Gods power also to bee vnderstood and so the opposition is notable His mercy to his wrath and his power in shewing mercy to his power in executing wrath As Glory is sometimes put for Mercy so sometimes for power Rom. 3.23 Rom. 6.4 The riches of his glory This is an Hebraisme where Glory is not the addition but riches noting as vsually abundance So we say a man rich in plate land c. which hath store of these things That hee might shew his most rich and abundant glory doctrine The wrath shewed on the Reprobates doth amplifie and commend the mercy to the Elect. Gods sauing Noah and drowning the world made his mercy to Noah the more conspicuous The plaguing of Egypt and sparing the Israelites by comparison the more setteth forth the goodnesse of God to the Israelites So also the drowning of Pharaoh and his hoast and their deliuerance noted Exod. 14.30,31 Vse 1. Here are two comforts First the riches of glory layd vp for the Elect comforteth against our present basenesse and disgrace put vpon vs by the world Secondly we haue friends here but many times we faile of their helpe either for want of loue in them or for want of power But God wants neither nay hee is infinite in both He hath riches of glory Whatsoeuer thou wantest as Faith Repentance c. Aske and thou shalt haue That fountaine can neuer be drawne dry Learne Humilitie For thou didst neuer earne or purchase the happinesse thou hast and shalt haue and that there should be such difference betweene thee and a Reprobate it comes from the riches of Gods glory It is not a little thing or ordinary which God giues his Elect but riches of Glory the pledge of it here in Faith and Sanctification the perfection of it hereafter To bring vs to this estate and to make vs capable of such glory cost the treasure euen of heauen the richest Iewell there euen Christ Iesus was pawned for it Forget not to bee thankefull And that thou mayst so much the more doe it Compare thy estate with the estate
beg for mercie he is a sweete God Witnesse Manasses Mary Magdalene Paul these vpon their repentance were pardoned their odious sinnes whatsoeuer therefore thy sinnes haue bene despaire not there is mercy with the Lord who is more mercifull then thou art sinfull and can pardon more sinnes then thou canst commit Only beleeue it and repent 2. For presumption As the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by no seeing of mercie which causeth despaire or by seeing nothing else but mercie which causeth presumption Satan will tell thee thou maist take thy libertie follow thy pleasures needest not be so precise for God is mercifull Thy remedy is to consider not onely the mercie but the seueritie of God also He is as iust as mercifull Remember how seuerely he hath dealt with the Iewes they haue bene almost this 1600. yeares vagabonds for their rebellion against Christ and his Gospell Forget not his seueritie to Dauid for the matter of Vriah how he not onely visited Dauids conscience but tooke him vp and made him an example to all the world plaguing him in his Amnon Absolon Adoniah Thinke of Moses that meeke man whom God calls his friend yet for one fault and that so secret as by reading the storie we can scarce finde it out for striking the rocke when he should onely haue onely spoken to it in confidence was barred entrance into the land of Canaan O seueritie How darest thou then dreame of mercie vnder many sins when thou remembrest how seuerely God hath dealt with his owne children for some one weaknes which they haue shewed If therefore the diuell tell thee that God is mercifull tel him againe that he is most iust and seuere also The rather consider seriously hereof because a thousand perish this way to one that perisheth by desperation Desperation is a course that Satan takes but with a few because it is tedious to flesh and bloud and often proues the occasion of a mans conuersion and so the diuell is ouershot in his owne bowe But presumption is pleasing To liue as we list to enioy our pleasures and then go to heauen when we haue done what can be more pleasing to flesh and bloud By this baite the diuell catcheth most let vs therefore be the more wary praying with Dauid Psal 19. Lord keepe me from presumptuous sinnes Vse 3. Goodnesse and seueritie Who haue goodnesse and who seueritie I will tell thee if thou repentest and obeyest the Gospel go thy way thou art a happie man The sweetnesse of God and his goodnesse is to thee But if thou beest a prophane vnbeleeuing impenitent wretch and diest in this estate the most iust God will in his great seueritie hurle thee into hell as out of the middle of a sling Vse 4. That thou mayst value thy mercie and the goodnes of God to thee the more consider the iudgements that fall vpon the wicked See thy happinesse O England looke vpon Turkie where Mahomet vpon Italy where the Pope tyrannizeth look vpon France and the Low countries how they are fired with contentions swimme in bloud while thou singest of peace Long mayst thou sing and shalt if thou canst thankfully say God hath not dealt so with any nation Blessed be his Name Let euery one in particular apply this Wouldst thou see the blessing of health libertie competencie of maintenance looke vpon the diseased the prisoners the poore who crie in the streetes and high wayes for reliefe Thou in regard of nature art no better then they not a haire to chuse betweene thee and them Why is it then thus Because of the goodnes of God to thee and his seueritie to them Cain and Iudas despaire but thou beleeuest and hast assurance of heauen Feare God for his seueritie and loue and praise him for his sweetnesse to thee which thou hast not deserued 2. The amplification of these two properties thus determined is by a seuerall correction to either of them Concerning the Gentile in the latter end of this verse concerning the Iew in the next verse where Paul cunningly resumes his former businesse from the which he hath thus digressed The first correction To thee bountifulnesse if thou continuest in his bountifulnesse that is Faith the cause for the effect as mercie is taken ver 31. Ansel This is confirmed by a reason Else thou shalt be cut off Some obserue the change of the word The Iew is broken off the Gentile cut off To the Iew remaineth a hope of reingraffing but if the Gentiles continue not they shall be stocked vp by the roots As the famous Churches of the East the very seed of these ancient Christians is vtterly extirpated so is it notwith the Iewes Continue O England in his goodnesse doctrine Perseuerane is a necessarie condition of true sauing faith Heb. 3.14 2. Ioh. 9. The Papists from this conditionall If thou continuest collect that none can be sure to continue We deny the collection or consequence 1. Paul speakes to the whole Church of the Gentiles among whom were many Hypocrites at whom he aymes 2. He speakes thus to the elect not that they can finally fall away but to prouoke them carefully to looke ouer their euidence that they may be sure 3. It s absurd to inferr an absolute proposition from a conditionall As if one should thus collect in an other case if the sunne rise not to morrow it will be darke therefore it will be darke to morrow The course of nature appoynted by God holding the sunne shall rise and so the power and truth of God holding which cannot fayle the elect shall continue so Arminius but weakely concludes that there needes nothing to the conuersion of men but the bare propounding of the scripture because it is say that the Tyrians and Sydonians would long agoe haue repented if the great workes which Christ did among the Iewes had bene done amongst them Which manner of reasoning is as if one should collect a power of speaking to be in stones because our Sauiour somewhere sayth Luk. 19.40 that if these hold their peace the very stones would cry out Vse 2. See thou continue or else thou shalt not tast of the sweetenesse of God in the saluation of thy foule Be not like a waning but like a new moon that is increasing like the morning light which groweth brighter and brighter to perfit day Be not like Nabuchadnezzars image whose head was of gold and whose feete were of dirt Many begin gloriously but end shamefully our end must be best Faith saueth if it be kept to the end if with Paul thou canst say I haue kept the faith thou shalt weare an immortal crowne with Paul The end tries all before which a man cannot be sayd and knowne to others to be happy Flowers that are fresh and sweete we delight to weare but when they fade and wither we throw them away So
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some