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
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
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 〈◊〉 〈◊〉
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
fading professors shall be cut off If thou returnest with the dogge and swine to the vomit and mire of thy former sinnes it had bene better thou hadst neuer knowne the way of righteousnesse for as the Lord liueth who cast off the Iewes so he shall also cast off thee Pray for perseuerance and looke to thy selfe that thou loosest not the things which thou hast done but that thou mayst receiue a full reward VERSE 23. And they also if they bide not still in vnbeleefe shall be graffed in for God is able to graffe them in againe HEre is the other correction on the part of the Iew by which Paul mitigates allayes the seuerity of his speech which he vsed of them ver 22. The speech was that Gods seueritie is on the Iew the correction is here If they continue in their vnbeleefe but if they continue not in it they shall be graffed in againe This is proued by a reason from the power of God God is able to do it Thus these words pertaine to the former exhortation and with all the Apostle in them falls into his former argument to proue the reiection of the Iewes not to be finall and so we will consider of this verse viz. as it belongs to those things which follow In this verse and those which follow the Apostle sheweth three things concerning the generall calling of the Iewes before the end of the world First that it is possible Secondly that it is probable Thirly that it is certaine The first in this verse the second in vers 24 the third from ver 25. to the 33. In this verse we haue two things first a proposition The Iew if he continue not in his vnbeleefe shall be graffed in Secondly a reason from the power of God For God is able to graffe him in againe The Apostle here speaketh of the multitude of the Iewes of whose calling the Gentiles despaired as of a thing impossible but Paul tels them it is possible by the almightie power of God Obiect But from the possibilitie to the being of a thing is no certaine conclusion Answ Paul proues not here directly it shall be so but that it is possible which is enough against the Gentiles in this that they held it to be impossible But if we be certaine of the will of God then from his power is a certaine Argument Now a Quere may be heere made whether that there bee not alway in things of this nature a secret supposall of the will of God as where Paul exhorts the Corinthians to almesgiuing lest any man should grudge and say Heere is such calling for almes such taxes collectiōs euery Sabbath that if we should giue to euery one we and ours must want lest I say any man should thus oppose O saith Paul 2. Cor. 9.8 let no man argue thus for God is able to make you abound in all sufficiencie where Paul reasoneth not only from Gods power as I take it but from his will also supposed or else me thinkes Pauls argument should not be perswasiue But howsoeuer it is most safe to follow Interpreters which say that heere Paul proues onely that the calling of the Iewes is possible Quest But cannot God doe more then he will Ans In regard of vs there is a difference betweene the Wisdome the Will and the power of God The first being the directing the second the commanding the third the executing beginning of things but in God these differ not And yet it is true he can doe more then he will doe but not then he can will to doe He actually doth no more then he actually will doe but whatsoeuer hee can doe hee can also will to doe if he please The power and will of God are of equall latitude and extent if we euenly examine them viz. his actuall will with his actuall power and his potentiall wil as I may so terme it with the power answerable thereto Yet heere obserue a difference betweene the Creator and the Creature Man cannot do all that he actually willeth God can doe more then hee actually willeth It is not fit that the power of man should be equall to his will because he is euill but it is fitte that Gods will should bee more then his actuall power because he is infinitely good doctrine The Doctrine in the Hypothesis The Iewes if they continue not in their vnbeleefe shall be graffed in againe Luk. 1.37 Matth. 19.26 doctrine The Doctrine in the Thesis Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Ezek. 18 21. Vse 1. If they continue not in their vnbeleefe The chiefest barre to a mans saluation is an vnbeleeuing heart Many will say of our ciuill men and women if they goe not to heauen Lord haue mercy vpon vs and yet our Sauiour told the Pharisees who exceeded all men in ciuil Iustice that publicans and Harlots should goe before them into the Kingdome of heauen why because they beleeued not Ciuill righteousnesse is not in it selfe euill but good but not good enough to saue a man It may be without faith but faith cannot be without it Moralities without faith are like a goodly picture which is faire to looke vpon but a man can haue no society with it because it wants life so a ciuill man is good to liue by but his Iustice is but painting Consider a Iew he liues ciuilly yet is he accounted an odious creature and thou wouldest not bee in his estate What makes him odious his Infidelitie Labour therefore for faith which is the soule of obedience and will saue thy soule Vse 2. Heere is a singular comfort to poore afflicted consciences distressed for their abominable sinnes committed Art thou such a one Thus farre thou mayest be comforted God is able to saue thee and will if thou continuest not in thy sinnes and vnbeleefe It is a comfort to a sicke man if the Physition tell him his disease though dangerous is yet curable if it bee not driuen too long before remedies be applyed So God is able to saue thee if thou deferrest not thy repentance If we looke only to our selues there is nothing but impossibilities and desperation but if we looke vp to heauen to see what God can and is ready to doe only staying for our beleeuing and repenting there is great hope Euen thou Iew which hast crucified and blasphemed Christ if thou canst cease from vnbeleefe thou shalt be saued For as all the promises in the world so the threatnings are conditionall The King of Nineueh said Ionas 39. Let vs repent for who can tell if God will turne away his fierce wrath but if thou repentest I can tell thee on good assurance that God will turne his wrath from thee though thou wert one of them which crucified his Sonne How should this breake our hearts and mooue vs to repentance Vse 3. Despaire not of the saluation of any neither finally censure any though neuer so
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
shall we not in spirituall which are of much more weight A child is sure of the inheritance by vertue of some entayle neither can his father put him by it Will hee therefore contemne his father and spit in his face Surely the children of God will not because of their assurance be desperate and dissolute but so much the more carefull to please God Abraham Dauid Samuel c. neuer argued thus neuer any godly man reasoned after this manner this is the Logike of irreligious and profane wretches It must needs be an euill way wherein none but lewd beasts walke Whereas some thinke that this doctrine also annihilates preaching I answere that the end of preaching is not to make of Reprobates Elect but that the Elect therby should attaine the fore-purposed and promised saluation VERSE 14. What shal we say then Is there vnrighteousnesse with God God forbid 15. For he saith to Moses b Exod. 33.19 I will haue mercy on whom I will haue mercy and I will haue compassion on whom I will haue compassion 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy IN these Verses and so to the end of the 18. Paul answeres an obiection which flesh and bloud make against the dealing of God with Iacob and Esau and with the Elect and Reprobates which hath before beene auouched Here are two parts First the obiection verse 14. Secondly the answere in the end of the 14. verse and in the 15. and 16. The obiection challengeth God of iniustice after this manner If it bee so that men are elected or reprobated before they are borne and when they haue done neither good or euill onely according to the will of God Then God is vniust But God is not vniust Ergo. The full meaning of this obiection will the better appeare if wee hit aright against what the obiection is layd Master Beza thinketh that God is by flesh and bloud challenged of iniustice if he proceede to election or reprobation before men liue in the world and manifest their deserts Conceiuing that GOD in Iustice should stay his decreeing of men till they be borne and by their life haue manifested their goodnesse or illnesse Others and the most are of minde that the obiection ariseth from Gods vnequall dealing with equals Iacob Esau are equall in birth in corruption c. neither hauing deserued better or worse then other yet God loueth the one and hateth the other At this flesh and bloud stumbleth complaining of iniustice and acception of persons For a iust Iudge dealeth iustly when he dealeth alike with like Malefactors either then let them be both elected or both reprobated both saued or both damned The first opinion raiseth the obiection from the time of the Decree This from the Persons about whom the Decree is I approue this to bee the best vpon a reason taken out of Pauls answere verse 15. the which is applyed to the Persons not to the Time For if the obiection lay from the time Paul would and should haue answered I will haue mercy when I will haue mercy and not vpon whom The answere vnto this Obiection is two-fold 1. Generall 2. Speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Generall in the latter end of the 14. verse GOD forbid strongly denying the Proposition as if hee should say This is to bee holden of all that GOD is iust in his wayes and the contrary not to bee so much as thought For euen to thinke that God is vniust is blasphemy deseruing execration rather then answere The Syriake Translator reades it God forgiue noting thereby the hainousnes of such thoughts The speciall answere is verse 15.16,17,18 and hath two parts The first prouing God is not vniust in electing verse 15 16. The second that he is not vniust in reprobating verse 17 18. In the first are two parts The first an Authoritie prouing that GOD is not vniust in electing verse 15. The second a Determination of the point verse 16. according to the truth of verse 11. The Authoritie which Paul voucheth is taken out of Exod. 33.19 is the speech of God to Moses either of the people rendring the reason why all that were guiltie of the Calfe were not handled alike but some punished other spared or of Moses selfe when hee shewed him his glory declaring it to bee not for Moses his merit but of his owne mercy which way soeuer you take it the Question is wherein the force of the reason should be to proue that God is not vniust in Election and Reprobation Interpreters say generally thus It is mercy to bee elected not Iustice therefore God is not vniust because mercy violates no Iustice but iniustice as contrary vnto it The force of the argument is put in Mercy but I take it that it is better and more plainely to be vnderstood if it be put in Iustice or rather the authoritie of God For the vnderstanding whereof obserue that Iustice is taken two wayes Either generally for the whole company of vertues and so it is the Rectitude and Perfection of the Diuine Nature or specially for that which giues Suum Cuique euery man that which is his and this is either Commutatiue or Distributiue in both is equalitie In the first Arithmeticall of Quantitie In the second Geometricall of Proportion Commutatiue Iustice is not in God in as much as it confists in equalitie of giuing and taking But none giue to God equall things according to that they take as a penny for a penyworth Neither is Distributiue Iustice properly in God but according to similitude For he giueth to his creatures what he thinketh good not according to their merite but according to his owne pleasure Now this giuing according to this iustice is to be considered in God either as he is God or a Iudge or a Lord. As God Psalm 51.1 and so it is his goodnes making and preseruing all things so communicating his goodnes that those things should be which are not and those things be well which are This is that goodnes and iustice which the Saints implore being pressed with their sinnes or with the crosse As a Iudge of all and so he punisheth the wicked and deliuereth the godly As a Lord and so he will haue this to liue and that to die among men corrupt alike this man to be chosen that man to be reprobated and in this last acception it is to be taken here And so the force of the Argument lyeth in these words On whom hee will As if he should say I will haue mercy vpon Iacob and not vpon Esau because it so pleaseth mee I haue a meere authoritie ouer all and it is in my power to giue to one and to deny to another without iniury of either which am bound to neither I may doe with mine owne what I will The Obiection conceiues God to proceed in this businesse as a Iudge but Paul shewes that he
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
for euill because hee is good and iust Onely hee rendreth not euill for good because he cannot be vniust He that is elected cannot boast of his merits and hee that is reprobated cannot complaine but of his merits Vse 3. A hardened heart is a most heauy Iudgement which the more it is vpon a man the lesse he feeles it and the further he is from the possibilitie of Repentance and Saluation When God gaue the Diuell leaue ouer Iob hee made hauocke so when the heart is giuen ouer to the Diuell he rages in it Hee must needes runne headlong into all euill whom the Diuell driues as those Swine of the Gergesens into the Sea Of all Iudgements God deliuer me from this Hell onely is worse then it But thou wilt say that this is spoken of Pharaoh and that thou art an Elect. Shew then thy Election by thy works Vse 4. The property of hardnes is not to yeeld either to the stroke of a hāmer or to the dint of a sword That which neither can be bruised or broken with any strokes nor pierced with any sharpenes nor softned with any moistning is hard Hereby know thy heart If no Threatnings Monitions of the Word which is a hammer breaking the rockes and a sword piercing thorow can preuaile with thee Ier. 23.29 Heb. 4.12 Esa 55.10,11 nor any exhortations or intreaties of the Word which is as raine can perswade or soften thee nor any Afflictions moue thee but all these things are as an Arrow shot against a brazen wall thy heart beeing as the scales of Leuiathan who laughs at the shaking of the speare Surely thou hast a heart hardened which if it continue to the end is a most certaine signe of Reprobation Seeke therefore a soft heart which is a most singular blessing of God The way to haue it is 1. with reuerence to heare the Word 2. to meditate of Gods mercy The remembrance of his fathers house made the heart of the Prodigall to relent 3. To pray for a soft heart for it is the gift of God VERSE 19. Thou shalt say vnto me Why doth he yet finde fault for who hath resisted his will and so to the end of the 23. verse THe Apostle in the 18. verse said that GOD hardeneth whom he will against this wicked men cauill and Paul answeres verse 19.20,21,22,23 There are two parts 1. The Cauillers obiection verse 19. 2. The Apostles answere verse 20 21 22 23. Why doth he yet finde fault That is so as he punisheth Who hath resisted his will The will of God is distinguished to be his secret or reuealed will His secret will is the will of his good pleasure whereby he determineth of things which himselfe will doe His reuealed is that which is manifested in his Word commanding things to be done by vs. His reuealed will is refused of the wicked his secret cannot be resisted of any The Interrogations imply Negatiues as thus If his Will be the Cause of Reprobation then he hath no reason to complaine Because his Will cannot be resisted Here are two parts First the obiection Secondly the proofe The obiection in these words Why doth hee yet finde fault It is formed thus If Gods will be the cause of our Hardning hee hath no cause to finde fault But the last is denyed Therefore the first The Proposition is proued thus Whose will bringeth a necessitie of sinning hee hath no cause to finde fault with those sinners But Gods will brings a necessitie and cannot bee resisted Therefore Concerning this Obiection before we come to Pauls answere wee will propound two Questions in the answering of which the force and infirmitie of this cauill will appeare Quest. 1. Whether a Reprobate be in such an estate that he cannot but sinne Quest 2. If hee be in such an estate Whether it doth excuse him Answ 1. To the first I answere affirmatiuely proued Gen. 6.5 Ier. 12.23 Iam. 2.12 Mat. 18. So that a Necessitie of sinning lyes vpon Reprobates which is double 1. Of Nature 2. Of the Decree The first is Inward comming from an inward beginning which being corrupt of necessity that which proceedes from it must be corrupt also As fire heat the sunne light so corruption bringeth forth euill necessarily Ioh. 3.6 That which is borne of the flesh is flesh So that though the act it selfe of volition be alwaies most free yet now through corruption of nature all mens wills are necessarily both weake to attaine the good and peruersly inclined to that which is euill The other necessity is that which followeth the decree For things are necessarily vpon supposition that God had decreed them Principiatū sequitur natura principij Yet the decree is not the cause of sinne nor compelleth thereunto but God finding the nature corrupt decrees of it as he findes it Vse 1. The Philosophers erred who thought none were euill by nature but by imitation and that vice is not borne with vs but comes afterward Erras si existimes nobiscū nasci vitia superuenerunt ingesta sunt Sene. ep 9.6 Vse 2. Also the opinion of the Papists and Arminius is hereby confuted vvho hold a power in the vvil of it selfe not to sin For the vnderstanding of the trueth herein we will first note what Free-will is Secondly what necessity is to be meant in this question Thirdly the difference of actions Free-will is a facultie in an intelligent nature freely chusing or refusing the obiect as it appeareth vnder the shew of good or euil The forme of this freedome is that by an inward beginning it freely without any violence affects or reiects the obiect This freedome is distinguished to be a liberty of cōtrariety or contradiction The first is when we chuse one of two opposites as good or euill The latter is when one thing beeing propounded we freely chuse it or refuse it The first vvas in Adam and being of moralls is not in vs. In the second the obiect is to be distinguished for it may either generally be considered or particularly If generally as euill then we haue not this liberty If particularly as this euill then we may haue such liberty Necessitie is two-fold of coaction of immutabilitie The first is contrary to the nature of the will the second is not Actions are either naturall as to eate drinke speake c. or ciuill as to buy and sell c. or morall as with or against the Law or supernaturall as to belieue and repent In some naturall actions there is a liberty of contrariety contradiction So also in ciuill In morall there is no liberty of contradiction in the generall but in particular In good actions as they are rightly performed there is no libertie at all in a reprobate or vnregenerate man qua talis The Question between the Aduersaries and vs is about the libertie of Contrariety in good and euill in the generall The libertie of the will is not taken away the
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
none but conscionable dealing at his hands But deale with a wicked man vncalled and he will some way or other by euill words or deeds discouer the carrion-like corruption of his heart Now followes the second part of these two verses which is the consideration of that which is spoken of the Reprobates which is that hee suffereth them with long patience c. Where we haue the Act He suffers them Hee doth not make an end of them at once but suffers them Secondly the end Which is to be conceiued in a double respect First of the Reprobates to shew his power and wrath vpon them Secondly of the Elect that so the riches of his mercy and glory toward the Elect might more famously appeare VERSE 22. Indured with long-suffering the vessels of Wrath. IN these words is contained the Act we spake of which is induring amplified two wayes First by the manner with long-suffering Secondly by the obiect The vessels of Wrath. Long-suffering is a dilation of reuenge though wee bee prouoked Though the Greeke word be here translated long-suffering yet properly God cannot suffer for all things are actiue in God and whatsoeuer suffers or is patient fayles either in the essence facultie or Energie The word here vsed is hard to be translated into our Tongue wee borrow from the Latines to expresse it in one word by Longanimitie Betweene which Longanimitie and patience Chrysostome obserues this difference Chrysost hom 2. in Epist ad Colos Longanimity is towards them of whom wee can Patience toward them of whom wee cannot be reuenged So also Augustine Aug. l. de Pati Patience is said of God not that hee suffers any euill but because hee expects sinners to conuersion doctrine God is patient towards sinners euen Reprobates Ioel 2.13 Romans 2.4 2. Pet. 3.9 He endured Cain a long time suffered him to liue to build Cities to beget Children So hee suffered Saul Iudas c. Vse 1. Be thou patient after the example of thy heauenly Father whose child how art thou if thou sufferest not but repayest iniuries Socrates a Heathen Philosopher would willingly neither suffer nor doe no wrong but if he must chuse one he would rather chuse to suffer then to doe But what speake we of Heathen when we haue God himselfe patient toward Reprobates Say nor I will recompence euill God himselfe yet beares with a number of hell-hounds Reprobates Christ is not yet reuenged nor the bloud of the Saints Wilt thou bee moued at a crosse-word and thirst after Reuenge It may be sweet to the flesh but it is hatefull to God If thou hast put vp wrong once or twice thou thinkest thy selfe worthy to bee chronicled as a rare example of Patience How many thousand times hast thou prouoked God and yet hee forbeares thee Doe thou likewise toward thy neighbour Remember the Parable of the mercilesse Debter Mat. 18. Giue the Pardon thou askest Forgiue that thou mayest bee forgiuen When thou canst so bridle thy affections that being prouoked and in thy power to reuenge and yet for conscience towards God thou forbearest thinke thou hast profited That argues true Noblenesse Posse nolle Nobile Vse 2. For God to beare with his children which prouoke him is much but to suffer his enemies who seeke not his fauour and are the worse because they are forborne to suffer a drunkard whoremonger c. to liue and long and to haue great meanes and to hold his hands must argue an Infinite perfection Alas what had become of the best of vs if there were not such Longanimitie in GOD We had not liued to reade these things God might haue taken vs away in our sinnes if hee had called vs out of the world some ten or twenty yeeres agoe before we had repented how should wee haue done If hee had vsed Martiall law to Manasses Paul Mary Magdalen they had not shined now to the comfort of sinners Hee suffered the ill manners the word is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.18 of the Israelites fortie yeeres in the wildernesse Consider thou which readest how long hee hath suffered thee let it moue thee to repentance and to praise his patience Vse 3. Here is comfort for poore sinners God is patient toward Reprobates much more will he be toward the Elect. Hee which long forbeares Tyrants drunkards Enemies will he be hastie inexorable toward his children If he spare them which neuer grieue for their sinnes neuer regard his Word will hee not much more spare them which repent that they haue offended him which tremble at his Word and seeke his fauour If the Reprobate fare so well much more wil he abound to vs in all riches of Grace and Consolation VERSE 22. To shew his wrath and to make his power known THe end of Gods longanimitie in regard of the Reprobates is according to these words to declare his powerfull wrath in their condemnation In these words wee will first consider certaine things here attributed to God and then the matter it selfe in them contained There are two things attributed to God here 1. Anger or Wrath and 2. Power For the first Anger or Wrath is defined by Philosophers to be a desire of reuenge with griefe and perturbation through the boyling of the bloud about the heart It is called of the Hebrues Aph because it discouers it selfe in the dilating and contracting of the nose thrills Thus is it in vs. Such a thing is in God but not with perturbation for God is not subiect to passion As God doth not repent as man doth yet repentance is attributed vnto him so also may it be said of Anger As repentance is in GOD without griefe or error so vvrath without passion or perturbation God is said to repent when hee changeth that which is done and to be angry when hee punisheth that which is ill done not beeing indeed angry but seeming so to them which suffer For as a man in his angry mood woundeth and killeth so when God punisheth he is said to be angry Anger noting in God not an affection but an effect of some diuine perfection namely his vindicatiue iustice Anger is attributed to God after the manner of men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must be conceiued after the maner of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God doth that in his holy and quiet iudgement which we doe in furie and rage As there is difference between an Enemies cutting off a limbe and a Surgeons so God as a Surgeon without any passion cuts off that is punisheth euil men As when we speake to children we lisp as children b Quotiens barbaros alloquimur illâ—ruÌ„ lingua vtimur et cum pueris aliquid dicere volumus eoruÌ„ more balbutimus c. Euthy in Psal 6. so the Spirit speakes to vs of God in termes sutable to our capacity calling his iustice wrath to make vs afraid to sinne doctrine The
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
Vse 1. We are well taught in our Liturgy to confesse that wee haue gone astray like lost sheepe Christ is compared to a Shepheard we to lost sheep He to a woman hauing lost her groat we to the lost groat The groat seekes not the woman nor the sheep the Shepheard so nor wee Christ it s he man nor the sheep the Shepheard so nor wee Christ it s he that seekes vs or we must be lost for euer Luke 15. Abraham dwelt in Vr of the Chaldees and was as is probably gathered an Idolater and had so beene to his dying day if God had not called him We are described to be as a child cast out and forsaken Ezech. 16. Wert thou seeking God when thou wert called No thou wert seeking another nay a contrary thing What was Paul doing when hee was called was he seeking Christ Yea that he was but to persecute him in his Saints not to beleeue in him So if thou well remembrest thy selfe wert thou following thy owne lusts when God called thee hauing neither fore cast to seeke nor a heart to bee willing to bee found when God sought thee vnlesse God had bowed and inclined it Euen as Adam ranne from God when he came to seek him and was faine to dragge him from behind the bushes So if God had not dealt with thee in like manner thou hadst been a lost sheep euen to this day Prayse God for finding thee out Vse 2. A Heathen is one that seekes not after God then haue we swarmes of heathens among vs for though many be baptized and come to our Assemblies yet their hearts seeke not God but the fulfilling of their owne abominable desires Such with men may be in the account of Christians but in the day of separation God will range then among the number of Heathens A Conuert is such a one to whom God hath manifested himselfe giuing him Faith and Repentance and such are happy Q. How is God to be found Vse 3. A. Three things are to be obserued for the finding of God 1. The time 2. The place 3. The manner For the time we must seeke God first Mat. 6.33 First seeke the Kingdome of God First our profit and pleasure and then God is no good Method Many make the seeking of God an After-care a work of their Age. It s a hundred to one that he which seekes the Diuell in his best age shall neuer find God in his worst age when the dayes come in which he shall say that he hath no pleasure in them Giue the first of thy time and of euery day to God or else thou mayst despaire to find him in the rest of thy time and day Seeke God early The place God is euery where but not euery where to be found ordinarily The ordinary place is the Congregation of his Saints where his name is called vpon and his Word preached for there he hath promised his presence Mat. 18.20 Psal 105.4 Seeke the Lord and his strength seeke his strength euermore The meetings of the Saints are called the face of God because there he manifests himselfe dispensing his fauours and blessings Where should wee seeke for a man but at his house The Church is the house of the liuing God 1. Tim. 3.15 Seeke him there for at Salem is his Tabernacle and his dwelling at Sion The Church is directed for the finding of Christ to get her forth by the footsteps of the flocke Cant. 1.7 toward the Tents of the Shepheards that is to resort with the people of God to the hearing of the Word When then shall our Recusants finde God with such as will not vouchsafe to step ouer their Threshold to heare his Word There is a time when they shall finde him but to their cost as a Iudge to punish them for their contempt The manner In holinesse not in hypocrisie and profanenesse Who saith Dauid Psal 15. shall ascend into Gods hill and stand before him Euen he that hath cleane hands and a pure heart c. This is the generation of them that seeke him that seeke thy face O God of Iacob Psal 24.6 The pure in heart shall see God Mat. 5.8 and without holinesse none shall see him Heb. 12.14 Away therefore with Drunkennesse Pride Vncleannesse and beast-like liuing This generation shall not finde God He blesseth them who seeke him in goodnesse Vse 4. Hast thou found GOD when thou soughtest him not Seeke him then and thou shalt more finde him The heart of them shall reioyce which seeke him much more the heart of them which finde him Psal 105.3 Examine then thy heart whether thou canst finde God there Thou shalt know his presence by thy ioy thy care thy feare 1. Art thou more glad of Faith and Repentance then of all the vvorld Of mercy shewed to thy Conscience then if thou wert an Emperour Is thy desire to God and his Word aboue all pleasures God is in thy heart or else there could not be such ioy 2. Hast thou a care to keepe God in a godly conuersation Thou hast him He that hath a Treasure hath a care to keepe it and that is not a mans treasure which he casteth at his heeles 3. Art thou afraid to lose GOD or to doe any thing to grieue him Art thou humbled if thou feelest any absence or emptinesse of his Grace and art thou stirred vp vvith the Church in the Canticles to seeke him whom thy soule loueth Thou hast a good heart and thy God dwelleth in thee VERSE 21. But to Israel hee saith a Esay 65.2 All day long I haue stretched out my hands to a disobedient and gainesaying people IN this verse is the other part of the Testimonie of Esay concerning the reiection of the Iewes which is set downe and amplified It is set downe in these words A disobedient and gainsaying people that is a reiected people or a people cast off The cause being put for the effect The amplification is from the cause of the contrary viz. the loue and goodnes of GOD calling them which should haue bred in them no such effect This calling is set forth First by a similitude I haue stretched out my hands Secondly by the time All day long All day long Some apply this to the time of Christs crucifying and his spreading out his hands there Some to the time of his teaching Some to the time of the Law and the Prophets but it is best to be vnderstood of all the time from their first calling to their dissipation The whole time of Grace is called the day of Saluation Vniuersum retro tempus quod praeterierat Chrys I haue stretched out my hands As the Hen clockes her Chickens to her putteth forth her wings and spreads her feathers to cherish them with her warmth or as a Mother calls her child and holds forth her armes to embrace it in tender affection so did God deale with the
not to the height of this obstinacie at the first but it is some time a working by certaine meanes The meanes cooperating with the Diuell in our hardning are two First Custome in sinning euen as a path is hardned by the continuall trampling of the passengers so by custome in euil is the conscience by little and little crushed and made insensible At the first there is shame and trembling but being habited in euill men scorne reproofes as the Leuiathan laugheth at the shaking of the speare Stories record of one who through custome made poyson so familiar to him that hee dranke it without danger Mithridates so wicked men by custome make blasphemies whoredomes drunkennesse and all prophanenesse so familiar that their stomackes are neuer offended with them The second meanes is neglect of the meanes of grace offered This shut vp the Iewes in obstinacy and ordinarily for this is this iudgment of God inflicted vpon men 3. The effects of this hardnesse are two 1 Tim. 4.1.2.3 1. A departing from the faith broaching the doctrines of diuels denying manifest truth and holding and seeming any thing to obtaine our owne ends Eph. 4.18 As when men will be Papists Protestants neuters any thing nothing as they see it best serue their politick plots 2. Committing vncleannesse and other abominable sins with greedinesse delighting in nothing but in besotting voluptuousnesse 4. This hardnesse is two wayes discerned 1. When no Iudgment 2. When no mercy can moue to remorse When the word which is a hammer a sword and water can neither by the thundring of iudgment bruise or make any dint into our hearts nor by the pleasing sound of mercy mollify vs and make vs relent there is hardnesse vnspeakeable The diuill trembles at iudgment the hard heart trembleth not He that can read the bitter passion of our blessed Sauiour for vs wretches and can consider how by his pretious bleeding heart hee intreateth vs to be reconciled offring vs mercy and relents not must needs haue a heart as hard as the nether milstone VERSE 26. As it is written Esay 59 20. then shall come out of Syon the deliuerer and shall turne away vngodlines from Iacob 27 For this is my couenant vnto them when I shall take away their sinnes PAul had this doctrine of the calling of the Iewes by reuelation which is sufficient for our fayth but yet he farther prooues it both by scripture in these words and by vndeniable reasons in the other verses to 33. As it is written Obs Who so obtrudes any opinion to the Church without warrant from the Scripture is a deceiuer This scripture is taken out of Esay who prophesies of deliuerance to the Iewes which Paul interprets of this deliuerance we speake of In this testimonie are fiue things 1. The person deliuering 2. The person deliuered 3. The deliuerance 4. The confirmation 5. The meanes 1. The deliuerer shall come out of Syon The person deliuering is Christ described here by his office and by his originall His office the deliuerer the word which Paul vseth signifies deliuering by strong hand to rescue by force as Dauid deliuered the Lamb out of the Lyons paw This word is vsed in the Lords prayer but deliuer vs from euill And in other places Esayes word signifies a kinsman Ruth 4. and hath respect to the law mentioned Leuit. 25.25 Of which is an example about the marriage of Booz and Ruth So Christ is our Ioel or next kinsman to whom belongs the right of our redemption and therefore Iob calls Christ by that name Iob. 19.25 I know my redeemer liueth In Christ there is lawfull redemption He hath right as Esayes word and power as Pauls word imports and both these are needfull for the prisoner that wrongfully escapes is in more danger The diuell is the strong man Christ the stronger wee the spoyles recouered and redeemed His originall shall come out of Syon De Veniet humâ—…natus Aqu. Syon the church of the Iewes the meaning shall come in the flesh of the Iewes the Septuagint for Syons sake Esay to Syon But Paul out of Syon writing by the same spirit to shew the greater probability of the Iewes deliuerance for if we haue comfort because he tooke the nature of man the Iewes must haue more because hee tooke the seed of Abraham 2. The person deliuered Iacob that is Iacobs posterity The Iewes 3. The deliuerance shall come and turne away iniquities so is their conuersion described for when God forgiues sinne he giues the grace of true conuersion 4. 5. The confirmation is ver 27. That this is Gods couenant which is then fullfilled when God calls them of which Esay speakes Or this latter part is taken out of Ieremy and then it is the substance of the couenant Howsoeuer the argument strongly conuinceth the calling of the Iewes thus Those who shall be pardoned their sins shall be effectually called But the Iewes shall be pardoned therefore The minor is proued because that God hath couenanted to pardon them This is my Couenant vnto them This couenant concerning the pardon of their sinnes and deliuerance by Christ is not yet fulfilled therefore for the truth of God certainly to be expected Ob. Christ shall come sayth the Prophet and he came in his incarnation Answ Christs comming is to be according to his couenant which implieth a comming in regard of his merrit and effecacy In regard of his merrit he came when he tooke flesh of the Virgin Mary but in regard of his effecacy effecting that by his spirit in their hearts which he hath effected by his merit on the crosse hee is not yet come For then are we sayd to reape the benefit of the couenant when we feele the effecacy of it sealing to our consciences the pardon of sinne and turning our hearts to serue God according to his gospell Both these are comprehended by Peter when he sayd Act. 3.25 that the Iewes are the children of the couenant for whose blessing and turning away from their sinnes God sent and raised vp Iesus Christ which is not yet performed but must be for the couenant Ob. Some of the Iewes are conuerted An. But the couenant wins to the people nation house of Iacob if two or three english men get much wealth wee say not the whole nation is inriched this implies the multitude body of that nation doctrine Not only some now and then but the people of the Iewes shall be called Christ shall reigne in the house of Iacob for euer Luk. 1.33 which yet he doth not for they yet acknowledge him not but defie him But this must come to passe because the scripture cannot be loosed Vse 1. Wil Christ yet come and forgiue the Iews What the Iews who fill vp the measure of their fathers iniquitie by blaspheming him dayly Will he come a Sauiour to these O infinite proportion of mercie who shall now despaire Whatsoeuer thy sins are if thou canst repent
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
him also Remember how thou hadst thy time of infidelitie and it may be accompanied with whoredome drunkennesse blaspheming Gods name c. which God hath winked at and pardoned In the sense of this step to thy wicked neighbour be seuere against his sinne but haue compassion on his person and as when thou visitest thy friend sicke of a disease out of which thou hast recouered thou art prescribing medicines vpon thy experience so play the physition to thy neighbours soule shew him of the mercie thou hast receiued that he also may be stirred vp to seeke to him who is mercifull The conuersion of the Gentiles shall occasion the conuersion of the Iewes so doe thou vse the grace which thou hast receiued to winne others to grace God gaue Paul consolation in distresse that he might comfort others so if he giue thee knowledge faith c. vse them in like manner Vse 4. Who then is the better for thy gifts hast thou occupied them to thy masters aduantage The Iew compasseth sea and land to make a Proselite The Iesuites winde themselues like serpents into euery place to make a Papist Drunkards and other vngodly persons seeke to draw others to their practises labour thou much more to gaine others to become zealous and true Christians else thou shatlt be called an vnprofitable seruant how much more all such which are causes and occasions by their wicked examples and counsels to peruert men and to make them worse by their acquaintance Vse 5. Let the Iew follow the faith of the Gentile so do thou the example of good Christians among whom thou liuest It is a great furtherance to godlinesse to haue an example to the rule It is a help to the scholer to haue a coppie to write by but a greater furtherance to his profiting to see his master make the letters By Gods prouidence it comes to passe that good men and women dwell not all in one towne but God hath scattered them some in one towne some in an other setting them vp as lights that by the light of their liues we might be directed in the way of godlinesse Hast thou a godly man dwelling by thee Why hath God giuen thee such a neighbour not that thou shouldest wrong him but that thou shouldest be bettered by his example Looke thou profitest by him for as the contempt of the word so by proportion the contempt of good examples makes vs subiect to Gods wrath VERSE 32. For God hath concluded them all in vnbeleefe Or shutte them all vp together that he might haue mercie on all SAint Paul in the two former verses brought a similitude to proue the calling of the Iewes now because similitudes doe more illustrate then proue therefore he in this verse confirmes the parity of Gods dealing with the Iew as with the Gentile from the end of Gods purpose in the same The end of Gods concluding Gentiles and Iewes in infidelitie was not to destroy them but to shew mercie on them Therfore if the Gentiles obtaine this end so a so shal the Iew and thus he concludes this matter as he began it that Gods end in casting off the Iewes is not their destruction but the saluation both of Gentile and also of Iew as vers 11. In this verse are two things 1. A Proposition God hath concluded all in vnbeleefe 2. The Amplification from the end That hee might haue mercy on all In the Proposition are first the Action secondly the Persons The Action Concluding in vnbeleefe a metaphoricall speaking where vnbeleefe is compared to a chaine or rather a prison in the which men are concluded till it please God to haue mercie on them giuing them faith The persons are twofold 1. Committing 2. Committed The person committing or concluding is God most iust and most mercifull Quest But is not God hereby made guiltie of their Infidelitie Answ No no more then a Iudge committing a malefactor to prison is guiltie of his fault God makes them not vnbeleeuers but finding them so punisheth them with continuance in that estate during his pleasure The parties committed Them all that is Iewes and Gentiles Iewes as well as Gentiles and Gentiles as well as Iewes Heere is an elegant similitude Men vnconuerted are prisoners God the Iudge Vnbeleefe the prison the Diuell the gaoler the Law the Sergeant or the Mittimus and naturall corruption the fetters in regard of our indisposition to goodnesse and disposition only to euill doctrine God hath shut vp all in vnbeleefe This is the common condition of all men Rom. 3 9.19 23. Gal. 3.22 Vse 1. Saint Paul hath in the passage of this businesse ten times told vs of our miserable condition by nature Heere wee are poore prisoners it is our part to take knowledge of our corrupt nature Vse 2. Great is the miserie that accompanies imprisonment restraint of libertie hunger cold basenesse shame chaines fetters c. but no dungeon more lothsome then an vnbeleeuing heart though a man should stand vp to the knees in mire among toads and snakes O that we could be sensible of it that we might sigh to God for deliuerance as once did the Israelites from their bondage in Egypt When a man is arrested and to bee carried to the gaole what lamenting among his friends but our very soules are imprisoned in the worst of prisons vnder the worst of gaolors and yet we are merry and iocound as though it were but a trifle Alas what heart can a condemned wretch haue to be merrie that tarries but for the dismall houre wherein he is to bee made a ruefull example So if vnbeleeuers knew their present miserie and the damnation following they would surely crie for mercie to bee repriued that they might repent and beleeue Vse 3. We may know whether wee bee yet in this prison by two things First by faith in God Secondly by faith in his Word 1. Doest thou beleeue there is a God If thou doest not there needs no Iurie to goe on thee to find thee guilty or not guiltie thou art in the very bottome of the dungeon But thou sayest there is a God Doest thou beleeue also that he is iust Almightie present euery where knowing all things for as good to say there is no God as not such a God Thou art indited of vnbeleefe How wilt thou bee tried Euen by thy life shalt thou the best triall in the world What is thy life Thou doest not openly steale commit whoredom so that all the world shall see thee but if it be in secret thou wilt make no conscience Loe thou art an vnbeleeuer for if thou diddest beleeue as thou shouldest thou wouldest bee as afraid to commit these things in thy secret chamber as in the market place in the darke as in the light because the eye of God pierceth into euery place and through all impediments It must needes argue extreame impudencie for a wife to prostitute her selfe in the eye of her husband 2.
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