but the truth that the Iewes because they beleeue not in Christ are not Iustified The fortifications raised for defence are easily razed The first in this 9. Chapter the second in the tenth and the last in the eleuenth VERSE 1. I say the truth in Christ I lye not my conscience also bearing me witnesse in the holy Ghost 2. That I haue great heauinesse and continuall sorrow in my heart IN this nynth Chapter Paul shewes that though the Iewes be reiected yet the promise failes not which was originally neuer meant to any vnbelieuing either Iewe or Gentile And therfore he expounds the promise made to the Iews vpon that occasion falling into the doctrine of Predestination of the reiection of the Iewes calling of the Gentiles which before he enters into he premiseth a Preface to prepare the minds of the Iews to the patient reading of the same So that in this Chapter are two parts 1. A Preface in the fiue first verses 2. The Treatise it selfe concerning the stability of the promise of God notwithstanding the casting off of the Iewes Because it was odious to the Iewes to heare of their reiection and that the Gentiles should bee admitted to fauour Therefore Paul in the Preface protesteth solemnely both of his loue to his Nation and exceeding hearts griefe for their Reprobation that it might appeare these things to be spoken not of malice and spleene as they were ready to interpret but of conscience towards God and his Truth which was his office to deliuer In the Generall from this Preface a note may be obserued for Ministers Vse 1. Ministers are to speake the Truth though it displease yet with sobriety of wisedome after the example of Paul so as we may if it be possible with gentle and louing means winne the affections of the Auditors both to vs and our doctrine In this two sorts of Ministers much faile First those which are so tender studious to please that they are loth to speake any but sweet words though men rot in their sinnes Secondly those which are as farre on the other extreme accounting all prefacing and louing speaking to bee dawbing and no sentence to be zealously deliuered vnlesse Damnation and Damned be at the end of it vvhereby many times they driue them farther from Christ whom they would haue conuerted vnto him Let such imitate Pauls discretion here who might haue been rough with these stubborne and obstinate Iewes and haue spoken hardly to them being haters and Persecutors of Christ and his members but hee chuseth rather to speake mildly as beeing likely to doe more good So he aduised Timothy 2. Tim. 2.24.25 The seruant of Christ saith he must be gentle towards all men euen euill men instructing them with meeknes So he practised himselfe with his kind words so insinuating into King Agrippa his affections that he had almost perswaded him to be a Christian Acts 26.28 when rough words might haue much exasperated his mind Vse 2. Hearers would be also admonished not to prescribe their Teachers what they shall preach For some ignorantly either desire neuer to heare of their sinnes because of their great profanenes Or out of a pride and presumption of their own righteousnesse aboue others All preaching which is not declamatory and inuectiue against sinne is cold preaching vvith them Pray for thy Teacher and be content to heare thy sinne reproued and aboue all desire to heare of Christ Iesus and the mercy of God in him the next and immediate cause of conuerting a sinner The summe of the Preface in the fiue first verses is a protestation of his loue manifested by his exceeding griefe for their Reiection Or a protestation of his griefe issuing from his loue In it there are two parts 1. A Complaint 2. A Iustification of it The Complaint is in the second verse first to be handled The Iustification ver 1. 3. 4. 5. VERSE 2. That I haue great heauinesse and continuall sorrow in my heart IN this Complaint principally is to be cōsidered that which hee complaines of which is his great griefe which must needes argue great loue Conceruing which griefe are tvvo things 1. The greatnes of it 2. The Cause The greatnes is set forth three wayes 1. By a Comparison expressed in a vvord signifying the paines and sorrow of a vvoman in trauell a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. By the Continuance of it It was without intermission 3. From the feat of this sorrow It was not outward or in the face in a few Crocodiles teares but in the heart and therefore a sharpe and dangerous sorrow The Cause is not expressed for the horror of the thing his minde trembled to name it and it would haue beene full of Enuy. But it is easily gathered out of the matter following namely for the Reiection and Reprobation of the Iewes doctrine The children of God grieue for the hardnes of heart and condemnation of the wicked So they are described Ezec. 9.4 So did Ieremy Ieremy 9.1 So did Dauid Psalme 119.53 So did Christ Ioh. 11.33 Q. Is it lawfull so to mourne their destruction being the execution of Gods iust Decree which wee are cheerefully to reproue and reioyce in A. In the punishment of sinners when wee looke vpon the glory of Gods Iustice we ioyfully approue it When on the destruction of the Creature we lament it As the Cameleon is coloured according to that which is next it so the mind putteth on affections after the nature of the thing it doth contemplate As a Iudge when malefactors are arraigned before him is moued with indignation as they are malefactors and with compassion as they are miserable men so is it in this case Vse 1. Because Paul loues the Iewes hee grieues for their downefall for griefe ariseth from the hurt of the thing wee loue If we loue not we are not moued and according to the degree of our loue is the measure of our griefe Dauid exceedingly grieued for Absolon for he loued him exceedingly Examine thine affection in spirituall things thy loue by thy ioy and griefe Doest thou loue the Word of God then thou wilt reioyce to heare it and that it should haue free passage and wilt grieue if it be hindered or ill reported of If thou doest not thus thou louest it not Thou sayest thou louest Gods glory then is it meat musike to thee to see men to feare God to keepe his Sabbaths c. and as a dagger at thy heart to heare men blaspheme and to see men follow after vngodlinesse otherwise thou louest not God not his glorie Vse 2. The Iewes resist Pauls doctrine through the hardnesse of their hearts This caused both his griefe and also their Reiection If the Husbandman plow euery yeere and sowe but his seed rots vnder the clots and neuer comes vp he cannot but grieue so Paul when his doctrine hath no successe The thriuing of the flock is the glorie of the Shepheard and
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
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
of our God who when he receiues sinners neuer comes in within odde items back reckonings but forgiueth and forgetteth our sinnes as if they neuer had been done nay vseth vs as if we had ben the best children that could be So when the prodigall child returnes to himselfe and to his father doth his father say Ah sirra haue you spent all c. Well I am content to receiue you but as long as I liue I le thinke on you No no. But he fals on his neck and weepes for ioy Luc. 15. with O my sonne O this my sonne was lost but now is found was dead but now is aline Bring out the best rayment the shoes the ring theiewells kill the fat calfe make a feast send for musick that wee may reioyce All is fogotten Hast thou beene a drunkard a blasphemer an vncleane person c. If thou repentest and turnest to God euen so will he vse thee He will neuer vpbraid thee with what thou hast beene he will remember thy sinnes no more Heb. 8.12 Paule in this is an example to all sinners propounded by God himselfe to vs 1. Tim. 1.16 that from the experience of his dealing with him all might be ambitious of his fauour and be excited to come vnto him If a Surgeon should come among vs and vndertaking to cure some desperately diseased person should make him fish whole as we say and as sound as euer he was and that freely Consule Agust serm 9. et 10. de veibis Apost et Anselâ—m in loc Tim. this would allure others to resort to him for the recouery of their paynes or as a Physitian desiring to get a fame would looke out some person euen at deaths dore and cure him that by such experiment be might get a name and come into practise So Christ desires fame and glory he would haue all our custome he would all sicke consciences should come vnto him for cure and for this purpose he takes Paul in the eye of man sicke of incurable desease he physickes him heales him and highly preferres him receiuing nothing but giuing all good things to his patients for he seekes nothing but glory Then consider hast thou any old can kerd soare about thee Art thou a soule leaper or hast thou any or many loth some diseases Yea thou hast And as the woman in the gospell could not be cured by any Physitian though she had spent her whole estate that way so no men nor Angells can cure thee It s onely Christ can doe it and he is most gentle to all that come to him freely healing them and aduancing them to glory Why then dost thou deferre to come vnto him for sauing health Why doest thou rather choose to perish and rot in thy sinnes He that hath receiued Paule and Mary Magdalene to mercie will not reiect thee if thou repentest VERS 2. God hath not cast away his people which he foreknew Here is the third part of Paules answere which is an accurat distinction The Iewes are cast away and are the people of God and yet Paule said verse 1. God forbid that God should cast away his people How can these things agree Therefore Paule distinguisheth of this terme his people which is taken two wayes ae quiuocally in a large sence and vniuocally in a more restrained sence people which are not fore-knowne and people which are fore-knowne that is not elect and elect The first God casts away the second he neuer will cast away This then is Paules meaning Whosoeuer are borne in the Church outwardly submitting themselues to the word and sacraments are in a generall sence the people of God of whom some onely seeme to beleeue but doe not these God casts away Others doe truely beleeue these God neuer casts away Though the Iewes in regard of the outward things of the couenant were counted the people of God yet he acknowledgeth not those which beleeue not neither purposes to saue them A Iew not beleeuing is as far from saluation in regard of hauing it as an Infidell Which he foreknew There is a knowledg attributed to God whereby he knowes all things euen such things which never shal be This is called naked knowledge which is order of nature though not of time is before the decree this is not heere ment for thus he knowes the Reprobates as well as the Elect. There is a knowledge also which is ioyned with his decree and that either going before it or following it Things are from the first the second is from things The first is the of things the second is the effect Of the second is to be vnderstood the saying That the praescience of God causeth not things to be for in this foreknowledge things are and therefore they are foreseene I know the sunne will rise not because I know it doth the sunne rise but contrarily As our remembrance of things past is not the cause that they are past so Gods foreknowledg of things to come in this second sence is not the cause that they shall come This is nor heere ment The foreknowledge ioyned with the decree but going before it Act. 2.23 is the cause of things and this is either largely taken for the prouideÌ„ce by which foreknowledg Christ was deliuered or more narrowly forelection so foreknowledge is here to be vnderstood and therefore Saint Austine read it whom he predestinated and so Anselme expounds it so doth the word implye by an Hebraisme signifiing knowledg with loue and care God knoweth his saith Paule and our Sauiour to the wicked I know you not He knowes them well enough but not so as to open Heauen gates for them Whom he foreknew The relatiue is causally put heere and the argument from the efficient cause Quest But how can they be said to be the people of God whom he casts away Answ Reprobates in regard of their being borne in the pale of the Church and their fellowship with the children of God in the outward things of the couenant haue this denomination the people of God Euen as the chaffe while it is growing in the field is raind vpon fenced in and kept as well as the corne and all is called corne doctrine Those that are forknowne that is elected shall neuer be cast away Mat 24 24. Reu 8 33. 2. Tim 2 19. Paule shewed that the Iewes are reiected and then he saith that not those which are foreknowne threatnings of Iudgment though in regard of thepromulgation notice taking belong to the whole Church yet in regard of execution they are to be vnderstood onely of rebels As promises are to be restrained to beleeuers so threatnings to vnbeleeuers Is a iudgment threatned what art An vnbeleeuer a rebell that 's thy part take it to thee But if thou repentest its notment to thee Indeede we deserue to heare haue nothing but the curse But God frees them which repeÌ„t for his son Iesus Christ Vse An elect can neuer
the naturall oliue An Oliue is of a iuycie and oylie nature The grace promised in the couenant is called fatnesse because it is as wholesome to the soule as oyle is to the body A like phrase is in the Psalmes My soule saith Dauid Psal 63.6 shall be satisfied with marrow and fatnesse The fauour of God shall be to Dauid as marrow and farnesse to an Epicure The grace also which we receiue from Christ for of his fulnesse we receiue Iohn 1.16 is called oyle of gladnesse Hebr. 1.9 because it gladdeth the conscience of sinners We partake of this fatnesse by incision into the stocke which is the Church of the Iewes This effect is set forth by an adiunct we partake not alone but with them that is the Iewes remaining vnbroken off so that by what grace the Iew is nourished and saued by the same grace are we The summe The Church of the Iewes is the stocke or body of a sweete oliue The roote is Abraham Isaac and Iacob with relation to Christ who fils both roote and body with oyle and fatnesse Out of this body sprout many naturall branches some proue vnfruitfull which the husbandman which is God breakes off and because he hath respect to the beautie of his tree not delighting to see it mangled he goes into the wildernesse the rest of the world out of the pale of Iewry and gathereth of the wilde oliue tree that is the Gentiles impes which he grafteth in the roome of them which are broken off and among them which stand whereby these wilde impes grow into the naturall oliue and partake of her fatnesse with the rest of the naturall branches The second reason is vers 18. taken from the relation betweene the roote and the branches as if he should say Despise not a Iew for he is a branch of that body and root which beares thee he is a naturall child of Abraham who in some degree is despised which is vnreasonable in as much as he is the roote that beares thee when his children are despised doctrine The Gentiles may not despise the Iewes They which are aduanced by grace are not to boast against them which are in misery Psalme 41.1 Exodus 23.9 Deutreon 10.19 1. Corinthians 13.4.5 The Pharisee disdained the Publican as a varlet or base fellow with This Publican But the Publican disdaines not him nor is disdained of God as the Pharisee was The vse of this is either in respect of the Iew or of the Gentile In respect of the Iew Vse 1. Some of the Gentiles are broken off some not at all The Church of the Iewes was neuer cast away onely the vnbeleeuers are broken Putata est oliua non amputata Ansel The oliue tree is pruned but not stocked vp The body and some of the branches remaine into which and among whom we are graffed We are graffed in among them and reciue of the fatnesse with them The Church of the Iewes not of Rome is properly our mother Church We must be the seed of Abraham if we will haue the promises and therefore beleeuing Gentiles are called the children of Abraham not naturall but by incision We bring nothing to the Iewes but receiue all from them for saluation is of the Iewes Ioh. 4.22 The Gentiles are not called to make a seuerall Church by themselues neither do they so for there is but one Church But they are called to be members of the Church of the Iewes as Christ saith Ioh. 10.16 I haue other sheepe saith he which are not of this fold What sheepe what fold Sheepe that is elect among the Gentiles This fold that is the Church of the Iewes Them must I also bring whither to the fold of the Iewes that there may be one fold or Church and one Shepheard In regard of the Gentiles Vse 1. Thou art made partaker of the fatnesse The same fatnesse nourisheth the naturall and ingraffed branches The Iew is saued by faith in Christ so are we Act. 15.11 There is no difference betweene the way of saluation in the old and new Testament but as this In graffing there is clay and binding about The Iew is bound about with a red ligature in regard of circumcision we with a white in regard of Baptisme and the white garments then vsed Let vs not then boast our selues against the branches for though they deserue the contempt that is cast vpon them yet woe be to them which are instruments to vex them Assur the rod of Gods wrath to that people is cast into the fire Esa 10.12 c. and shame couereth Edom for euer for his cruelty to the captiued Iewes Obediah Let vs loue them as we haue good cause for the roots sake There is no name of any nation that is named vnder heauen it not in contempt The life of this application we want because the wisdome of our lawes hath for their outrages long ago banished them out of this kingdome But whensoeuer thou thinkest of them thinke honourably pitty and pray for them Vse 2. We are here taught also three things to consider of 1. What we were before this grace receiued wherein we stand 2. How to carry our selues in this state of grace 3. How to know whether we haue receiued true grace be ingraffed into the naturall oliue or no. 1. We were before our ingraffing wild oliues Euen as the cursed heath in the wildernesse without Christ without God strangers from the common wealth of Israel Ier. 17.6 from the promises and from the life of God very caytifes this Paul bids all Gentiles to remember Eph. 2.11.12 that wee may prayse God for his mercy 2. Hauing receiued grace carry thy selfe without boasting against them that want grace when thou seest a profane wretch disdayne him not but mourne for him and say Lord looke mercifully vpon him and turne his heart Considering thy selfe and remembring thy former estate haue compassion on thy neighbour 3. Those which partake of the fatnesse of the oliue are ingraffed this fatnesse is the grace giuen to the root which is double the grace of iustification and sanctification If iustified and sanctified then ingraffed 1. For iustification oyle is good for medecine healing wounds and asswaging payne also it makes the countenance cheerefull Psal 104.15 so the grace of our Lord Iesus which is called the oyle of gladnesse maketh the righteous merry and ioyfull Feelest thou the mercy of God in the pardon of thy sinnes and hast peace with God This is the fatnesse of the oliue thou art ingraffed and become the child of Abraham the child of God 2. Sanctification may be knowne by effects and properties of it The effects are three 1. In the heart 2. In the tongue 3. In the life 1. If thou beest graffed in then thou hast the heart of Abraham thou louest goodnesse and hatest euill thou art vpright and sincere The wood of the oliue will not rott Cariem
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
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
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
Peter and Paul conuerted many and Peter and Iames principally wrote their Epistles to beleeuing Iewes dispersed and some are stil conuerted Tremellius as one of late yeares hath taken great paines in helping to translate the Bible Vse 1. In Gods cause Paul cannot forbeare but must needs earnestly tell cauillers of it to their faces do thou likewise but in the spirit and wisedome of Paul Vse 2. Paul before had shamed the Iewes put them to silence and giuen them a sore blow telling them of their stubburnnesse and disobedience and of their casting off he doth not alwayes harpe vpon that string nor trample vpon them being downe but now like a wise teacher he comforteth them He leaues not the matter so but declares that neuerthelesse there is a doore of mercie open to all of them that will beleeue as if he should say It is true God is angrie with the Iewes and hath cast them away but let none despaire for so many as repent ceassing to blaspheme Christ and shall beleeue in him shall be saued This course of Paul must be a patterne for Ministers they must preach iudgements and denounce the curse against sinners 2. Cor. 13 10. but they must not leaue men vnder the curse to despaire for God hath not appointed vs to destroy men but when we haue humbled them and reproued them we are to set open the gate of mercie vpon their repentance by preaching the glad tidings of the Gospell This is the speciall dutie of our office To preach alwayes the curse and damnation is a butcherly kind of preaching otherwise doth the butcher consider the sheepe otherwise the shepheard the butcher to kill it the shepheard to keepe and saue it Now we are shepheards The Law must be preached but principally the Gospell Omne tulit punctum qui miscuit c. He which wisely mingleth these two is the best preacher VERSE 2. For I also am an Israelite of the seed of Abraham of the tribe of Beniamin THis is the second part of Pauls answer by a speciall instance of himselfe God hath not cast away the Iewes wholly not euery indiuiduall for saith Paul I my selfe am a Iew and I am not reiected but am assured that I am the child of God through faith in Christ Therefore the reiection of the Iewes is not totall God casts away no Iewes but rebels and receiues no Gentiles but beleeuers If all are cast away then I But not I Therefore not all An Israelite that is a Iew but he vseth the terme Israelite because more ancient and more honorable the name Iew at that time being very odious Of the seed of Abraham because many became Proselites and so were numbred with the Iews which were not so borne Of the tribe of Beniamin this is added because he might haue bene of the seed of Abraham by Ismael Hereby therefore he shewes that he came of the promised and blessed seed and was of no obscure but of one of the most worthy Tribes Something is here to be supplied which must necessarily be vnderstood as But I am not cast away but elect or such like doctrine Paul is first a Iew secondly an elect thirdly and knowes it A Iew 2. Cor. 11.22 Phil. 3.5 Act. 22.2 Elect this is manifest by his conuersion Act. 9. he was receiued to mercie 1. Tim. 1.16 he knew he was electâ— else his arguments from himselfe were of no force Also his confident writing of himselfe shewes it Rom. 8.2 Gal. 2.20 Rom 8.38 2. Tim. 1.12 and 4 7,8,17 Vse 1. Paul was sure of his estate and knew it so may all for we haue the same Spirit and faith though not in the same measure The Papists say it is presumption to say we are sure not what we are but that we shall so continue but all are sure also to perseuere The excellent things which God hath prepared for them that loue him the Spirit reueales vnto vs. And we haue receiued the Spirit of God that we might know the things which are giuen vs of God 1. Cor. 2.10 1. Cor. 2.12 And perseuerance is one of those things therefore we may be sure to perseuere Ob. But Paul knew it by speciall extraordinarie reuelation Ans I denie it let them shew that He had his assurance no other way then all may haue it namely by his faith and obedience I liue saith Paul in assurance of saluation by faith Gal. 2.20 And henceforth there is laid vp for me a crowne of righteousnesse How know you that Paul I haue fought saith he a good fight of faith c. 2. Tim. 4.7.8 By which way we also know it and therefore it followeth And not for me onely but for them that loue the appearance of Christ Indeed I maruell not that the Papists teach we cannot be sure when they rely vpon Traditions as well as Scriptures and hold all are iustified morally by inherent righteousnesse and therefore because of the mutabilitie of our wils their assurance must needs be but morall which may be otherwise Their doctrine is most vncomfortable He that calleth vpon God shall be saued but he that prayeth doubting obtaineth nothing The Papists pray for saluation and doubt how then can they haue it I am 1.6.7 by which place it manifestly appeares that a doubting faith is not a sauing faith We reade often in the Psalmes Blessed are they which trust in the Lord neuer Blessed are they which doubt No maruell though many also among vs cauill at this doctrine alas they speake out of their owne feeling In regard of their naughtie liuing they haue iust cause to doubt and therefore they thinke none can be sure To liue wickedly and to haue a prophane heart contemning all goodnesse makes men sure indeed but of damnation but he which beleeues and repents is as sure euen now of saluation as if euen now hewere reigning with Christ in heauen Vse 2. When we beleeue and repent we are perfectly reconciled to God who retaineth not the least memorie of our iniquities Of this Paule is an example Quest What was Paule before his conuersion Answ Let himselfe tell you I was saith Paule a blasphemer a persecutor an oppresser imprisoning the Saints and when they were put to death I gaue sentence I punished them in all the Synagogues compelling them to blaspheme and being more madde persecuted them to strange Citties c. 1. Tim. 1.13 Act. 22.4.5 Act. 26.10.11 Such a notorious wretch was Paul and yet behold the infinite goodnesse of our God euen Paul is receiued to grace and not onely to grace to be pardoned and conuerted but presently he is aduanced to the highest dignitie in the Church of a persecuter made an Apostle God sayes not to him Well Paule I will receiue thee to favour but looke for no great preferment or priuiledge but he aduanceth him as though from his cradle he had crept on hands and knees to please him O the sweet mercie