wants but few the want of faith Vse 5. The Lawe is a heauenly thing and many wonders are contained in it of which wee shall comfortably vnderstand if we studie it aright Study it not as the Iewes or Papists doe to be iustified by it but to bring thee to Christ and then to walk in all obedience with thankfulnesse If thou doest thus thou hittest the nayle on the head If the Lawe driue vs not to Christ as the storme the birds to the Row and the ship to the hauen all other intents and studies are of no value Euery precept must teach vs our weaknesse euery promise must set our teeth on edge and euery curse as the lash of a whip make vs cry peccaui and bring vs down vpon our knees with Iesu thou sonne of Dauid haue mercy as the blind man cried in the Gospell And when thou art come to Christ thou must not cast away the Lawe but vse it still to make thee more to cling vnto Christ and as a rule of righteous liuing Christ is the end of the Lawe not the killing but fulfilling end Finis non interficiens sed persiciens Aug. not to end but to vrge thy obedience When the Marchant is come aboord his ship by boat he drownes not his boat but hoyses it vp into his ship he may haue vse of it another time or as a Noble-man neglects not his Schoolemaster when he is come to his lands but preferres him So certainly if the Lawe though sharpe hath brought thee to Christ thou canst not but loue it for this office if thou doest not thou hast not Christ Yea it will be the delight of a man to be then doing when Christ is with him as Peter then willingly and with successe cast out his net Without Christ the Lawe is an vncomfortable study but with him nothing more delightfull VERSE 5. For Moses describeth the righteousnesse which is of the Lawe that * Leuit. 18.5 Ezech. 20.11 Gal. 3.12 the man which doth those things shall liue by them 6. But the righteousnesse which is of faith speaketh on this wise * Deut. 30.12 Say not in thy heart Who shall ascend into Heauen That is to bring Christ downe from aboue 7. Or Who shall descend into the Deepe that is to bring vp Christ againe from the dead 8. But what sayth it * Deut. 30.14 The Word is nigh thee euen in thy mouth and in thy heart that is the Word of faith which we preach HEre Paul brings an Argument to euince that faith abolisheth not but stablisheth true righteousnesse thus The righteousnesse of faith is that which Moses teacheth vnto Iustification Therefore Iustification by faith abolisheth not righteousnes but establisheth it Paul compares in these verses the righteousnesse of the Lawe and of faith together shewing that the righteousnesse of the Lawe to be performed by vs is vncertaine and impossible and that the righteousnesse of faith is certaine and possible and both these by the testimony of Moses The Iewes thought that faith had been contrary to Moses but Paul shewes that Moses taught faith as Christ himselfe witnesseth Ioh. 5.46 The impossibility of the righteousnesse of the Law vnto Iustification Paul shewes in the 5. verse out of Leuiticus The man that doth these things shall liue thereby that is shall be iust for life flowes from Iustice The Gospell teacheth not a diuers righteousnesse from that of the Law but a diuers way vnto it namely Faith in Christ who fulfilled the Law The Argument from hence against Iustification by the Law is drawne from the Cause To performe the Law is impossible But righteousnesse of the Law is to performe it Therefore This impossibility of our performing the Law is not from the Law but from our selues who are corrupt That the righteousnesse of Faith is certaine and possible Paul shewes verse 6 7 8. that it is certaine verse 6 7. that it is possible verse 8. The Righteousnesse of Faith that is which the Gospell offereth and Faith receiues is certaine This Paul declares by a Negation of contrary doubtfulnesse elegantly compounded by a figure out of Deuteronomie The doubting which presseth sinners is two-fold 1. how they may enter into Heauen and 2. how they may auoid Hel. These two Moses shewes to be taken away by Faith The first because we beleeue the Ascension of Christ for vs. The second because we beleeue his Resurrection whereby hee demonstrated his victory ouer Hell and Death as if Moses had said He that seekes Iustification by the Law must needs be in continuall feare of Hell and despaire of Heauen but he that beleeueth that Christ is risen and ascended is freed from both Christ rose for vs and ascended for vs and before which must be implied liued and dyed for vs he which beleeueth not and seeketh for Iustification from himselfe in effect denies the Resurrection and Ascension of Christ That the righteousnesse of Faith is possible Paul shewes by the facility of it out of Moses vers 8. Faith is easie because it is giuen otherwise the hardest thing in the world for a sinner to beleeue the Gospell In the 8. verse we haue two things 1. Moses Testimonie The Word is nigh thee c. 2. Pauls exposition That is the Word of Faith which we preach The Word is nigh thee The Word of Promise so was the Word of the Law but nigh thee in thy mouth and heart not in Tables of Stone as the Law As if hee should haue said by a Prouerbiall manner of speaking This is righteousnesse before God to beleeue with the heart and with the mouth to confesse the Resurrection and Ascension of our Sauiour Christ for vs. The Generall summe That Righteousnesse is the safest and sufficientest to saluation which maketh vs assured before GOD and succoureth vs in tentation but so doth not the righteousnesse of the Law but that of the Gospell Therefore In this passage many things might be spoken of as of the Law our insufficiencie and impossibilitie to performe it Of the Ascension and Resurrection of Christ But I will onely consider of doctrine The Doctrine Faith not the Law makes vs certaine of our saluation before God Luke 8.12 Rom. 9.33 Ephes 2.8 1. Pet. 1.9 Vse 1. The Law is too weake to iustifie vs but strong enough to condemne vs which thou shalt finde which repentest not of thy sinnes Seeke not that which the Law cannot doe but feare that which the Law can doe Vse 2. Faith takes away but the Law breeds doubting both because we doe but little of that which the Law commands and in that little there is much defect deseruing the curse As then the doctrine of the Iewes so of the Papists who teach men to bee iustified by inherent righteousnesse must needs leaue men in suspence and doubt which doubts Faith ouercomes If our bodies were as hard as an Adamant wee should not feele the sting of Serpents so if the soule
Antecedent To them which are in Christ 2. the Predicat or Consequent Condemnation 3. the Bond negatiuely set downe There is no. The whole Proposition in the naturall order is thus To them which are in Christ there is no condemnation This order is inuerted for more Elegancy and force The Arguments disposed in this proposition are the cause and the contrary effect The contrary effect negatiuely deliuered of the cause The cause beeing in Christ The contrary effect Condemnation The proper effect Iustification set down negatiuely for our greater comfort because wee are more sensible of the euill things we are freed from which wee haue deserued then of the good things we haue by Grace There is therefore now Anselmus Some make this particle Now an Aduerbe of Time in a double relation First to the time past thus before when you were out of Christ your estate was damnable but now it is otherwise Secondly to the time to come viz. Of the glorification of the body thus Now there is no condemnation then there shall be no concupiscence But it 's better taken for a note of inference from somewhat going before thus Those which are iustified are not vnder the Law but vnder Grace Now then it followes that there is no condemnation to such There is no condemnation Condemnation is a sentence or Doome giuen by a competent Iudge concerning the punishment of an offender the contrary whereof is Absolution Acquitting Iustification The Iudge is GOD. The delinquent to be arraigned sinfull Man the Court double Inferior of Conscience Superior of Christ To them which bee in Christ In Christ and by Christ differ by the first effectuall Vocation by the second Iustification is vsually set forth To bee in Christ is to bee vnited vnto him which vnion is spirituall not corporall Hee in vs by his Spirit wee in him by our Faith The meaning ariseth from the coniunction of the Subiect and Predicat by a Negatiue Bond for though they are ioyned in the Proposition yet they are really separated To them which are in Christ That is which beleeue and so are effectually called there is no condemnation not before men for such are most subiect to reproachfull censures but before God either at the Barre of their owne Conscience or at the Barre of Christ at the last day The terror of damnation is vnspeakeable specially before the Iudgement seat of CHRIST for if the iudgement of a guilty Conscience be so fearefull as wee cannot be ignorant much more is the iudgement of God who is greater then our Conscience Ioh. 3.20 doctrine Those which are in CHRIST by Faith shall not bee condemned Iohn 3.5.16,36 Marke 16.16 Ephes 5.23 Vse 1. Hee saith not There is no sinne or nothing worthy to be damned but there is no condemnation for he that saith he hath no sinne deceiues himselfe 1. Ioh. 1.8 And the Apostle in the 7. Chapter confessed the remainder of sinne which manifests it selfe too often in our words deeds and desires contrary to the Law by which if the most righteous man be examined he must appeare worthy to be damned and hath need enough to vse Dauids Prayer Psalme 143.2 Lord enter not into iudgement with thy seruant Vse 2. There is no Condemnation to Them Here appeareth the Prudence of the Apostle who when hee in the 7. Chapter spake of the force of inhabiting Sinne expressed it in his own person that we might know there is no man so holy in this life who is exempted But when hee speakes of Comfort to such hee speakes in the person of others lest wee should imagine that onely some principall and choise Christians did enioy this benefit It is the fashion of Christians distressed in Conscience to exempt themselues from the communion of this comfort as if it belonged to others not to themselues Vpon this Paul professedly changeth the manner of his speech Doest thou beleeue in Christ with a true though weake faith Thou shalt be saued Hold fast this faith For euen as a halfe-penny is currant lawfull money as well as a shilling so is the least true Faith of his weight and allowance before God Therefore Paul elsewhere saith There is laid vp for Mee a crowne of righteousnesse Yea for Thee an holy and famous Apostle Nay saith Paul 2. Tim. 4.8 not for mee onely but for them also who loue the appearing of Christ Vse 3. Miserable are the vnbeleeuers and impenitent There is no Condemnation If Paul had stayed here many would haue applauded him O how would the Drunkard and Blasphemer c. haue reioyced and all the rout of wicked ones If Thou beest such how doest thou wish in thy heart that it were true But heare and tremble thou Profane There is no Condemnation to them which are in Christ This is the Childrens bread it is not for Dogs that is for Impenitent sinners What then shall become of them which repent not Woe vnto them For they shall perish they shall be damned for them is reserued the blacknesse of darknesse for euer euen vtter Darknesse where there is nothing but weeping and gnashing of teeth Who can tell the Misery the Flames the Anger the Vengeance which shall fall downe vpon the heads of the wicked as a tempest of Thunder When thou art glossing and quaffing thinke of this Damnation When thou art puffed vp with Pride thinke of the shame and Confusion following When thou art Coueting think of the wrath thou treasurest vp against the day of Wrath. Of these things we dayly speake and write and yet thou wicked wretch turnest not as if it were a triflle to be damned to be separated from the Saints from Christ from God a trifle as if it were a light thing to haue eternall fellowship with the Diuell and his Angels Yet yet conuert that if it be possible thou mayst escape Damnation Yet leaue thy Whoredomes c. While the doore of grace is open He which now stoppeth his eare O how shall he in That day call to the Mountaines and Rockes to couer him Preuent this damnation by repentance and though other fall into hell labour thou to bee in the number of them to whom there is no Condemnation Vse 4. Great is the Blessednesse and Securitie of the Godly I say Securitie not Carnal whereby the feare of God is shaken off but spiritual wherby the feare of damnation is ouercom There is no Condemnation to them they haue peace with God with themselues Vnderstand you blessed of the Father your happinesse and reioyce My life for yours you shall not perish That tormenting flame shall not touch one hayre of your heads As the garments of the three men smelt not of the fire so you shall bee most free Remember this golden this most diuine Sentence and in all distresses of Conscience conquer yee But thou wilt say Alas I am led captiue vnto sinne what hope therefore Indeede in thy selfe there is none but in Christ
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
wisely but indeede he played the foole as appeared in his fearefull end Gehezi thought himselfe wifer then his Master 2. King 5.27 when he would saue something by the Leprous Assyrian but this wisedome got him the Leprosie of Naaman Mat. 16.22.23 Peter would be counted a wise fellow and takes vpon him to aduise our Sauiour to auoide his Passion but this was carnall wisedome as our Sauiour told him calling him Satan There is wisedome in a Carnall man as life in one that hath the Falling Sicknesse or sense in a mad man but no more to be compared to the wisedome of the Spirituall then such life and sense is to be compared to the life and sense of sound men Vse 2. Great is the misery of a man vnregenerate for hee cannot thinke a thought or speake a word but it is his death nay the very wisedome of the flesh is so how much more the foolishnesse we pitie naturall fooles and it 's a misery to bee so but it 's more to be a foole in spirituall things So on the contrary the happinesse of them which are spiritually wise is great For whatsoeuer they deuise desire speake or doe according to the teaching of the Spirit is for their great good Euery Sob Teare euery good deede hitcheth them neerer to Heauen Euery Prayer they make euery Sermon they heare increaseth their peace and their assurance of life Surely they are blessed Labour thou to be such a One. Vse 3. In nothing follow the Counsell of the Flesh For it 's a Traitor and seekes thy destruction will a King counsell with a Traitor This were to ruinate himselfe and his Kingdome Many when any thing is to be done Counsell not with the Spirit but with their owne fleshly heart as Rhehoboam with the yong men and so they miserably perish Will any man chuse him for a guide which will lead into a ditch But such a blind Guide is the Flesh will any man commit his body or Goods to that bottome which is steered by such a Pylot which drownes euery vessell he gouernes There was neuer any man followed the wisedome of the Flesh without deadly danger Seeke therefore another Directer which is the Spirit There is no Condemnation to them which walke after this Guide Gal. 1.16 When Paul should take vpon him the Calling of an Apostle hee counselled not with Flesh and bloud For his Flesh would haue said Why Paul this Calling wil bring Persecution pitie thy selfe thou art in place a learned Pharise c. So is there a falling out betweene thy neighbour and thee The Flesh will say Sue him throw him into Prison bee reuenged c. but the Spirit will counsell to meeknesse and forgiuenesse which is pleasing to God Take heed in these and the like thou follow not the wisedome of the Flesh for that is the way to destruction And indeede who shall at any time pray heare the Word doe any good or especially suffer for the Gospell if he counsell with the Flesh As Abraham therefore when he went to offer vp Isaak told not Sarah lest she might disswade him So in all things to bee done or auoyded bee iealous of thy corrupt heart take no counsell of it but of the Spirit by the Word for the wisedome of the Spirit is life and Peace VERSE 7. Because the Carnall minde is Enmitie against God for it is not subiect to the Law of God nor indeed can be IN this Verse is proued that to bee Carnally minded is death or deadly The Argument is from the Efficient Cause Thus That which is Enmity bringeth Death But the Carnall mindednesse is Enmity Therefore c. The Proposition is manifest for as Friendship with God and Reconciliation is the cause of life Deut. 4.4 so on the contrary The Minor is the first part of the Verse and it is proued from the property or Effect of such Enmity Thus That which neither is nor can bee subiect to the Law of God is Enmity But the Carnall man neither is nor can be c. Therefore So that in this Verse are two things 1. A Proposition in the former distinction of it 2. a Reason in the latter First of the Proposition The Carnall minde is Enmitie against God The Carnall Minde That which wee reade Minde or Wisedome some expound Sensualitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word wil not beare it which notes the best part of Corrupt man euen his wisedome not simply but in respect of Corruption Euen Lady-Reason and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2.18 The Minde of the Flesh Is Enmitie Not as the Vulgar is an Enemy in the Adiectiue or Concrete for that will agree neither with the Gender of the Substantiue nor with the Accenting of it but in the Abstract noting an excesse as if we see a proud man we say There goes Pride so here Is Enmity nothing can be said more For an Enemy may be reconciled but Enmity cannot a vicious man may become vertuous but vice cannot Enmity is a mutuall maleuolence betweene men with a mutuall desire to hurt each other So God hates the Flesh and it hates God and yet man by this hatred hurts not God but himselfe for hee is Gods Enemy not by hurting his will but by resisting it Non nocendo sed resistendo Anselm doctrine All vnregenerate men are Enemies to God and God to them Iam. 4.4 Rom. 5.10 Gal. 1.27 Vse 1. From whence is it that we are Enemies to God and God to vs Not from God but from our Sinne. The Cause is in vs Adam was created in Gods Image The friend of God and God the friend of Adam Hee transgressed Gods Commandement and hence came this Enmitie which wee haue cause to bewayle with teares of bloud But few thinke of it as is meete Vse 2. Here is the Reason why wicked men hate the godly Maruell not saith Iohn though the world hate you One would thinke it should be maruellous But if they hate God 1. Ioh. 3.13 Ioh. 15.18.20 surely they will hate vs as our Sauiour shewes Hee that loues mee loues my Children and friends for my sake And a malicious man will mischiefe euen the Cattell of him whom hee hates Doest thou hate any godly man Ah wretch Thy ill will is not originally and properly to them but to God himselfe Vse 3. A wicked man is Gods Enemy What warrant hast thou to keepe their company to entertaine familiarly their Acquaintance to countenance them Remember that there must be alwaies Enmitie betweene the Seede of the Woman and the Seede of the Serpent Psal 139.21 2. Chron. 19.2 Remember Dauids protestation remember how Iehoshaphat was rebuked Wouldst thou helpe the wicked and loue them which hate the Lord The Iudgement of the Heathen is That friendship is then dissolued when one of the friends becomes notoriously wicked Vse 4. Carnall men are enemies to God
Christ but as the Thiefe hath the True mans purse Alas what shall it profit him when hee shall come to hold vp his hand for his robbery So if thou haue not Christ thou art an vsurper euen of that which thou possessest by a lawfull ciuill right and shalt be called to account for the same Thou mayest haue gold and siluer without Christ but no comfort without him Whom if thou hast thou mayst eate with peace and drinke with peace and with peace and comfort possesse gold siluer house lands rich apparell for they are thine owne in Christ If thou beleeuest thou canst want nothing which is good for thee for all temporall blessings and spirituall are annexed to the person of Christ whom they possesse by Faith Walke therefore cheerefully in thy calling and be not anxious nor disquiet thy selfe with carking care Quid haesitas super possessionibus horum Dominum omnium habeas Chrysost What doest thou doubt about possessions when thou possessest the Lord of all Hee that hath giuen that which is greater to his enemies how should it bee that he should deny lesser things to his friends The Prodigall Childe doubteth not of bread inough if hee can obtaine his Father So we can be in no want if we want not Christ VERSE 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth IN this Verse Paul begins to arme Gods children against the second sort of speciall tentations which arise from the presence of euill This euill is either in our selues in the Creatures or supposed to bee in God In our selues our sinnes In the Creatures violence and death In God mutabilitie of his loue The first of these is remoued in this Verse and the next namely that which ariseth from our faultinesse For our sins there are two that hurt vs. 1. The Accuser 2. The Iudge In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes In the 34. verse that No Iudge In this Verse is a Position set downe by way of Interrogation and a Reason The Position None can accuse the Elect. The Reason because God Iustifieth them Some reade all in both these Verses 33 34. with Interrogation thus Who shall accuse Shall GOD which Iustifieth c. But our reading is best and most approued Who In generall Who What Diuell or Man Sarauius Shall lay to the charge Shall accuse shall sue shall call into the Law shall endite shall arrest that he may accuse This is very Emphaticall There is no place for accusation much lesse for finding guilty and condemning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what should Gods children be accused Of old sinnes not of false things but of such whereby Satan and our Consciences the Accusers may bring vs to desperation The Elect of God The Election saith Chrysostome not well Ambrose giues the sense thus None can or dare retract the Iudgement of God for he confidently prouoketh all Aduersaries if they dare come forth to accuse not that there is no cause but because God hath iustified vs. Therefore it is here subioyned as a Reason It is God that iustifieth They are iustified therefore it is vaine to accuse them and it is God that Iustifieth them If God doe it none can reuerse it for none is equall with God doctrine No Accusations can hurt or preuaile against them whom God iustifieth Esay 51.8,9 Vse It is ordinary for wicked men to traduce and accuse the Children of God of hypocrisie pride couetousnesse c. But whom doest thou accuse Euen those whom God iustifies It is false that thou chargest them with all or it is True If false then thou art a Slanderer If True then thou shewest thy selfe malicious to impute and to obiect that which God hath pardoned and of the which hee hath acquited them Take heed thou playest not the Diuels part who is stiled the Accuser of the Brethren As it was said to Peter That which God hath cleansed account not thou vncleane So them whom God iustifieth take heed thou accuse not No accusation can hurt beleeuers Who shall accuse them Who Inow I warrant you The Diuell and wicked men who will sift vs as a man sifts his corne and search into vs as Laban searched Iacobs stuffe and when they can finde nothing worthy of Accusation they will inuent false things But thou wilt say Alas that which the Diuell and the world accuse me of is too true mine owne conscience also accuseth me Be it so but doest thou beleeue and repent Then God Iustifyeth thee not onely from false but against true accusations Bee they true or false they shall neuer hurt vs for he from whom there is no appeale hath acquited it Thou must neither deny nor forget thy guiltinesse that the more thou doest vnderstand thy disease the more thou maist praise thy Physician But if thou haue Faith which is the cause and Repentance which is the fruite of Iustification no Accusation can endan-ger thy peace Vse 3. Miserable art thou prophane wretch for as God will admit no Accusation against the Elect thus iustified and sanctified so he will refuse no iust and legall accusation against the prophane and obdurate which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion What must needs be the torment of thy soule when thine own Conscience the Law the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead Mala. 3.5 Nay God himselfe will bee a swift witnesse against thee Yea the very insensible creatures shall accuse the wicked The dust of the Preachers feete shall accuse the contemners of the Gospell Mat. 10. The couetous mans rusty gold and siluer Iam. 5.3 the Vsurers vniustly gotten goods shall accuse him Habac. 2.11,12 The drinke O drunkard which thou hast swilled in shall rise vp in iudgement and accuse thee If it be possible Repent that thy conscience may be freed from hellish Desperation VERSE 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh Intercession for vs. AS in the 33. verse Paul tooke away the danger of Accusation so in this he taketh away the feare of Condemnation Here are 2. parts 1. a Position None can condemne the Elect to condemne is to adiudge to death or other punishment This position is set downe by Interrogation for the more force 2 A Reason Which is because Christ is dead The Interpreters for the most part do place the force of the Reason in the Intercession of Christ which they oppose to Condemnation as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers Beza But vnder correction I thinke the reason principally to bee in the death of Christ by which we escape death and the Resurrection
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
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
a Minister be ignorant of the Scriptures or a Physician of the difference and cause of diseases the complexion of his simples c. it excuseth not So for a Christian to be ignorant of Gods righteousnes and the way of Iustification before him is most dangerous So is it for a man to imagine he knowes when hee is most ignorant which is as if a drunken man should thinke himselfe sober or a sicke man well Stop the fountaine of these inconueniences by sound knowledge as a blind man so an ignorant man must needes erre out of the way As a man expects not a voice from fishes so nor from ignorant men vertue If the vvoman of Samaria had knowne who it was that offred her vvater Iohn 4.10 she would not haue mocked him If the Iewes had knowne many of them the Lord of life 1. Cor. 2.8 they would not haue crucified him If the Papists many of them knew better they would accordingly professe Our profane persons if they knew the rigour of Gods iustice the heat of his anger the burning of hell they would not I thinke so shamelesly carry themselues Vse 3. Trust not in thine owne righteousnesse in they ciuill and harmelesse carriage there is no more goodnesse in it then life in a dead carkasse It is like a childes baby made of clouts there 's not more difference between such a puppet a strong man then between our righteousnesse and that vvhich may iustifie vs before God Vse 4. They which receiue not Christs righteousnes are Rebels then are the Papists Rebels so are all they which seek not after faith Whatsoeuer gifts of nature thou hast thou art a rebel if thou belieuest not the Word and receiuest not the righteousnesse of God offred thee therein A more open rebell is a drunkard blasphemes c. Alas vvhat shal becom of these A Iew is better then such a one so is a Papist they can say something for themselues and many of them are free from such notorious crimes Surely such shall be dealt withall as rebels and because they will not repent and be subiect to the righteousnes of God in faith they must be subiect to the reuenging iustice of God in torments VERSE 4. For Christ is the end of the Law for righteousnesse to euery one that beleeueth THe Iewes are zealous of the righteousnesse of the Lavv yet are ignorant of Gods righteousnes and submit not vnto it for God gaue the Law not to make vs righteous but to make vs seeke Christ the end of the Lavv that wee might be righteous in him Here Paul brings an Argument to shew that Iustification by faith establisheth the righteousnesse of the Law That which aimeth at and attaineth the end of the Law destroyeth it not But faith attaineth the end of it which is Christ Therefore And as hee which runneth not to the end of the race misseth the prize so the Iewes misse of Iustification because they haue not Christ the end of the Law In this verse are two things 1. A Proposition 2. The amplification The Proposition Christ is the end of the Lavv both Ceremoniall and Morall The Iewes sought to be righteous by the obseruation of both these The end The end of a thing is either Mathematicall or Morall The Mathematicall end is the vtmost part of a thing in which the length or continuance is determined as a point is the end of a line Death the end of life the day of Iudgement the end of this vvorld The Morall end of a thing is the scope and perfection of it Now Christ is the end of the Law both waies The Mathematicall end both of the Ceremoniall and Morall but diuersly Of the Ceremoniall by a direct signification of the Morall by an accidentall direction The Ceremonies signified Christ and ended at him The Morall Law also after a sort leades to Christ Properly the Morall Law leades sinners to the Curse but by account to Christ as the disease leades to the medicine or Physician He is also the morall end of both For hee is the body of those Ceremonies and shadowes and hee perfectly fulfilled the Decalogue for vs and that three waies 1. In his pure conception 2. In his godly life 3. In his holy and obedient sufferings and all for vs for whatsoeuer the Law required that we should Bee Doe or Suffer hee hath performed in our behalfe Therefore one wittily saith Aretius that Christ is Telos the end or Tribute and we by his payment Ateleis tribute-free vve are discharged by him before God Christ is both these ends but principally the last is heere vnderstood The Amplification is by a double determination 1. For vvhat 2. For vvhom 1. For righteousnes to be done or imputed This first and more principally also for the other 2. For whom Described 1. by quality for Beleeuers 2. By generality Euery Beleeuer Q. Is Faith and Christs righteousnes of the Law A. In substance the righteousnesse of the Law and the Gospell are all one For none can be iustified by any other righteousnes then that which the Law requireth They differ onely in the manner of performance the Law exacting it to be done by our selues the Gospell offering it done by Christ to be apprehended by faith Iustifying faith is not directly of the Law for the Law knoweth no Grace but indirectly it is as the Law commands obedience to God doctrine God hath giuen the Law in writing to bring men to Christ that beleeuing in him they might be iustified by his righteousnesse Gal. 3.24 Vse 1. Humane lawes are branches of the Morall law therefore not abolished by Christ and that is an vniust lawe whose end is not Christ Vse 2. For righteousnesse to the beleeuer not to the worker we are not iustified by doing but by beleeuing Vse 3. All beleeuers admitted to Iustification none excluded for faith is a supernaturall grace of which all are equally capable if God bestow it Vse 4. A beleeuer is happy for he hath Christ and so the righteousnesse which the Lawe exacts He hath the perfection of the Lawe which beleeueth in Christ Talis est ille qui in Christum credidit die qua credidit qualis ille qui vniuersam legem impleuit Com. Hieron ad Script Yea such a one is euery beleeuer in the day that he beleeues as he should be if hee could as perfectly keep the Lawe as the very Angels Satan would discourage poore sinners from the scant measure of their sanctification But if thou beleeuest be comforted for thou hast liuery and seysin of all the promises of the Lawe in the first moment of thy faith It cannot hurt thee it curses onely vnbeleeuers and bad liuers hauing a full blow at them to their condemnation Seeke faith and the increase of it more then gold for it is much more precious inriching the conscience with peace comfort and confidence euen in the houre of death Many lament outward
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
faith and reuerence would haue beene commended A Turk is plagued for stamping a Crucifix vnder his feet not that God approues such Images but to reproue their vile minde therein shewed against Christ Iulian as Ecclesiasticall histories mention plucked downe an Image of brasse made to resemble Christ at the foot whereof was the figure of the woman with the bloodie issue kneeling in the roome of that Image of Christ did the Apostate place his owne Image which was by thunder and lightning ouerthrowne broken in peeces not that God was pleased with such Images but displeased with the wicked and spitefull heart of Iulian thereby appearing And I am left alone Not a Prophet alone but a professor alone as appeares in Gods answere who tels him there were seuen thousand left not Prophets but men Heereout arise two Doctrines the one concerning the state of the Church in regard of the enemies of it the other concerning the nature of such enemies doctrine First God suffers sometimes the enemies of his Church to preuaile against it as Cain against Abel the Moabites Ammorites Philistims c. against Israel the High Priests Scribes and pharisies against Christ the Heathen Emperours against the Christians The Arrians for the space of fourescore yeeres against the Orthodoxall professors the Pope and Papists against the Protestants as our forefathers haue felt in this Land Vse 1. Prosperitie is no certaine note of the true Church Vse 2. Though we haue enioyed an vninterrupted peace this many yeeres which the Lord continue yet God may suffer enemies to preuaile ouer vs and wee haue great reason to feare it First because iniquitie as Pride Drunkennesse c. seeme to haue got the vpper hand Secondly we haue seene and felt many Iudgements alreadie the Pestilence Inundations of waters deuouring fires in many the principall Townes of the Kingdome yet what reformation followes Because we amend not by these we haue cause to feare the killing of our Prophets and digging downe our Altars Thirdly because of our fearefull hypocrisie euer being much in shew and nothing in substance God vsually makes true Christians manifest and discouers Hypocrites by such trials These reasons shew that we are in danger and therefore should not be secure but prouide for such a time for as hee who is prouided to die is the fitter to liue so the forethinking of such things may howsoeuer much better vs in grace Religion hath cost some their goods their liberty liues why may it not vs This is our day our Summer it may haue a night and Winter following against which it is wisdome to prouide doctrine The enemies of true Religion are sauage and cruell specially against the Ministers of it as appeares in the Papists who when they faile of Arguments and Scripture to defend their cause seeke to make their parts good with fire and sword according to this Logick was that Popes resolution Iulius who flinging his keyes into Tiber said If Peters keyes cannot Pauls sword shall Vse 1. Art thou an enemie to the gospell and to the preachers of it and to them who liue godly Thou art like Iesabell whom God met withall well enough for euen the dogges did ease Iesabell though a Queene 2. King 9.35 Vse 2. As an armie without a Generall a shippe without a Pilot sheepe without a Shepheard so is a congregation without a Minister as Philip desired the Athenians to send him their Orators who perswaded the people not to render vp their Citty so the diuell most spiteth the Ministers of the word as the greatest enemies to his kingdome because they call the people to repentance I would chronicle that minister if faithfull as a miracle which euen in the dayes of peace suffered not some persecuti ' on by the malice of the diuell Esteeme thy teacher for the hazard he endures for thy sake Vse 3. If thou beest persecuted so was Eliah do as Eliah did fly to God by prayer for he prayed and was preserued Vnder the Iuniper tree Eliah sung a heauie note but hee s not a halfpenny the worse Iesabell could not hinder him from riding to Heauen in a fiery Chariot and we finde him afterwards comming downe on mount Tabor in a most glorious manner Luther continued 30 yeares preaching the gospell yet dyed peaceably in his bed though the Pope hunted him and would haue giuen a good part of his tripple crowne to haue got him God will either deliuer thee or glorifie himselfe in thy constant enduring Vse 4. The enemies of the Church hold together for the ouerthrow of religion let vs vnite our affections and forces for the maintaining it The want of holy loue and fellowship among Christians giues the diuill great aduantage We helpe not one another we reioyce not at the returning of Prodigals when the Scribe had answered discreetly Christ incouraged him and when the young man manifested a conscience in keeping the law Christ looked vpon him and loued him But if we see any begining to feare God we encourage him not but rather giue him gall and vineger to drinke Mat. 12.39 Mat. 10.21 Drunkards hang on a string Swearers shake hands Adulterours make a league Prodigalls are sworne brethren Papists hold together much more let vs which hold Christ stand to one another helping and incouraging to godlinesse Vse 5. Eliah complaines not of the whoredome drunkennes pride c. of the people though no doubt these sinnes were rife among them but of breaking Alters and killing Prophets the most greeuious inditement that can be put in against any man is that he is an enemie to religion It s a mans greatest honour to be religious and a worshipper of God as the contrary will most of all other sinnes shame and confound vs at the last day VERSE 4. But what sayth the answere of God vnto him I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal IN these words is the answere of God to Eliah his complaint wherein are two things First a preface Secondly the substance of the answere The preface is in these words But what sayth the answere of God vnto him This preface is an elegant transition set downe by way of interrogation from Eliahs complaint to Gods answere as if Paule should haue said You haue heard of Eliahs complaint now you shall heare how God answers him The word translated answere signifieth a diuine answere accuratly set downe doctrine All doubts in matters of religion are to be decided by the word of God Ioh. 5.39 Mar. 12.24 Eliah erred because he spake without his booke that is Gods word Vse In all matters controuerted remember this but what sayth the answere of God It s questioned whether images be to be worshipped Angels and Saints prayed to c. who shall resolue vs The Papists saye yea but what sayth the answere of God We are to take no mans word not the word of Eliah
vanityes Which fly not but seeke the corruption which is in the world that care for nothing but backe and belly if God reiect the righteousnes and will of the Iewes what hope canst thou haue which neuer thinkest of God but to blaspheme him Which delightest only to wallow in abhominable sins I must tell thee that ten thousand thy betters are in hell Euen such which haue rapt hard at heauen gates which haue bestowed many howers in prayers much mony vpon the poore c. If such as seeke misse for seeking amisse much more those which seeke not at all or the contrary VERSE 8. According as it is written Esay 29.10 God hath giuen them the spirit of slumber or remorse eyes that they should not see Esay 6.9 eares that they should not heare vnto this day THe latter part of the seuenth verse that the rest were blinded is proued by a double testimonie The one of Eliah in this verse the other of Dauid In the two next verses That which the scripture testifieth is true But it testifies that the multitude of the Iewes are blinded Ergo. This first testimony is taken out of two places in Esay The first part out of Esay 29.10 The latter part which is an exposition of the spirit of slumber out of Esay 6.9 Vse 1. The authoritie of the scriptures the ground of truth Vse 2. Scripture the best interpreter of it selfe In this testimonie are two things First The Iudgment Secondly the Amplification The Iudgement forethreatned is Slumber If I vnderstand our owne tongue slumber is a kind of vnquiet sleepe either in the beginning or end of our rest when euery little thing will awake vs. This cannot bee the meaning but rather a heauy dead sleepe is heere vnderstood translated by Beza Sopor as death is called by the Poet Perpetuus Sopor the Hebrew word is translated by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Aquila The sleep here meant may be likened to Adams when his rib was taken out Quest But is it a iudgement to be cast into such a sleepe Many desire it Answ Heere is not meant the sleep of the body but of the minde Blindnesse of minde and hardnesse is so called by a metaphore as if you would say a spirituall lethargie when neither the thundring noise of the Law nor the sweete sound of the Gospell can awake vs. The Greeke word vsed by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Septuagint signifies another thing namely pricking and compunction as if a man had a naile or bodkin in his sides Now because Esayes word signifies dead â—leepe Beza translates Pauls word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though anciently and properly it hath beene translated Compunction as is partly expressed in the margine There is a word in Greeke very like this here vsed which signifies sleep being deriued from a roote that signifies Night But this word in no wise doth so signifie Saint Luke who well vnderstood the Greeke tongue vseth it for Compunction in the second of the Acts 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.37 The naturall meaning may well be retained Dead sleepe being called Compunction by a figure the effect for the cause because much or no Compunction can awake it or rather of the cause for the effect because Compunction is the cause of dead sleepe not in the body but in the minde There is a double Compunction of minde one comming from sorrow for sinne as that Act. 2.37 another comming from Enuie and Malice which was in the Iewes because the Gospell of Christ whom they crucified was preached and receiued in the world this was as a dagger at their hearts This Compunction of Enuie is heere meant which is the cause of such a deadnesse of mind that as a man in a dead sleep heares and vnderstands nothing so a mind possessed with Enuy is not patient to heare or conceiue any thing for its good Excesse of griefe brings a failing of the mind Now enuy is a gnawing of the heart against our neighbour When Stephen preached Act. 7. the Iewes gnash their teeth stoppe their eares their hearts being readie to burst for anger and rage And when Paul preaches at Antiochia Act. 13.48 the Iewes raile contradict and stirre vp persecution so that a man had as good speak to a wall or a dead man as vnto them Chrysostome expounds it as a nayling to their passion wherby they are vnmoueable in their perfidiousnesse Theodotian Some translate it Exstasie for enuy makes a man beside himselfe capable of no good instruction Cyprian calls it Transpunction Cypr. l. 1. ep 3. as a vessell hauing a hole striken thorow the bottome holds not the liquor put in it so whatsoeuer was preached to the Iewes their hearts so aked with enuy that they were vncapable of good counsaile and doctrine being as senselesse of all good things as if they were dead This Iudgement is amplified by foure Arguments 1. The Cause 2. The Effect 3. The Subiect 4. The Adiunct 1. The Cause is two-fold first Principal God the Author of this Compunction not as it is a sinne but as it is a iudgement secondly Instrumentall Satan therefore Paul saith The spirit of slumber not as God workes grace in his owne doth he worke this blindnesse in the reprobate but grace by himsefe blindnesse by Satan to whom concerning some Reprobate God speaketh as it were thus Satan is such a one so wretched that he enuies the Gospell and spets at it Take him to thee torment him for it harden him more that his condemnation may be the greater God is the Iudge Satan the tormentor by the spirit of slumber is also meant the forcible working of Satan vpon our corrupt nature as if a man being vpon the top of an hill and purposing to runne downe the Diuell should stand at his backe and push him forward 2. The Effect Eyes that they should not see c. Blindnesse of minde not to be capable of sauing knowledge is an effect of malice against the truth 3. The Subiect The Iewes a wise and learned people in the Law 4. The Adiunct To this Day which may be referred to the seuenth verse Hardened or blinded to this day it is all one the meaning not for euer but to this day The vaile vnto this day is layd ouer their hearts but it shall be taken away 2. Cor. 3.16 doctrine God in his iust iudgement giues ouer such as are enemies to the Gospell to the diuell to be blinded that they cannot conuert Ioh. 9.39 2. Cor. 4.3 Vse 1. Many in worldly things are wittie and of great apprehension and iudgement and yet as blinde as beetles very blocks in religion Eyes they haue see they doe they are no fooles yet they perceiue not the things belonging to their peace As Bats and Owles see best in the night so their chiefest vnderstanding is of worldly matters As a Moule within the ground is
of this life and of that which is to come 1. Tim. 4.8 VERSE 16. For if the first fruite be holy the lumpe is also holy and if the roote be holy so are the branches HEere is another Argument taken from the relation of the Iewes to the couenant made with their fathers thus A holy people shall not be finally reiected But the Iewes are a holy people Ergo. The Minor is proued by the likenesse of the effect with the procreant cause thus That whose procreant cause is holy is holy But the procreant cause of the Iewes is holy namely Abraham Isaak and Iacob Ergo. The proposition of the last Syllogisme is heere auouched by Paul vnder two elegant similitudes First from the law of Ceremonies in the first part of the verse Secondly from the law of Nature in the last The Patriarkes are compared to the first fruits and roote the people of the Iewes to the lump and branches The Iewes then descending from those Patriarkes to whom and their seed for euer the Couenant is made are still in the Couenant and therefore their state not desperate If the first fruits This hath commonly beene rendred by a word which signifieth an Assay or Taste as wheÌ„ a Cook by tasting a spoone full of his prepared broth knowes how the whole messe tasteth This taste they make to be the Apostles but this doth eneruate the Argument and is not to the purpose It is better translated first fruits hauing reference to the Patriarkes to whom the Couenant was made Concerning these first fruits the law is set downe Leuit. 23. where the people may not put sickle into their corne till they haue offered a sheafe to the Lord and then it was lawfull for them to reape it and hereby they had assurance safely to Inne their whole croppe Hence by allusion is our Sauiour called the first fruits of them that sleepe because our Resurrection depends vpon and is assured by his Also when they had their corne in and made ready of it for their vse they might not eat of it till they had offered two loaues to the Lord and then was their whole lumpe sanctified and made lawfull for them to eate Quest Why did God command these ceremonies Answ To teach the Iewes hereby that they receiued all blessings from the Lord. So that as Princes and Nobles when they bestow Mannors vpon deseruing seruants make reseruation of some fealtie seruice rent or such like onely to shew that they hold of them So God required this of the Iewes that they might know they held in chiefe of him This law in regard of the Ceremonie is abolished but the morall part is perpetuall namely that we ought to be thankfull to God for his benefits A thing that the wisest Heathens obserued which may the more shame many of vs who day and night partake of Gods good blessings and yet make none or a slender acknowledgement for the same But to returne to our matter The sanctification of Abraham Isaak and Iaacob to be the people of God sanctifieth outwardly all their posterity As when the two loaues were offered not only that lumpe or batch of dow from whence they were taken but euery kernell was sanctified to the nourishment of them and theirs so the very last man that shall bee borne of that Nation hath right to the Couenant The same is the sense of the other similitude The branches follow the Nature of the roote so doe the Iewes the state of of those holy Patriarkes in regard of the outward things of the Couenant Obiect I the next Generation Answ Nay euen as not only the lowest boughs which are next the root partake of the nature of the root but the highest twigg that is farthest of from the same so not only the next generation partake of the benefit of the couenant to bee the people of God or those which returned out of Egiptian or Babilonian bondage or those which liued in Christs time but euery Iew to the end of the world They are still to be acknowledged a holy people and in the couenant in regard of right though not in regard of possession For the couenant was not limited for any terme but is euerlasting Concerning the holinesse here spoken of Aquin. some distinguish it into actuall and potentiall denying the first and granting the second But potentially any Nation is holy as well as the Iewes God can make them so But heere is meant a present holinesse which is only in regard of the Couenant and their right vnto the promises by the same doctrine The Iewes are still a holy people This appeares by their euidence and their letters patenâ—s the tenor of the first grant running thus The God of Abraham and of his seed after him in their generations by an euerlasting Couenant Gen. 17.7 So reade Act. 2.38.39 and 3.25 They are called the children of the Couenant being for euer separated in the loynes of their Fathers vnto the Lord. And though some of them for their particular haue forfeited their estate yet s me particulars cannot forfeit the priuiledge granted to the whole Nation Ob. The Nation of the Iewes is before called Rebellious how then can it now be called holy Ans There is a double holinesse First of Regeneration Secondly of the Couenant in regard of the first they are rebellious in regard of the second they are holy Ob. We are by nature the children of wrath as Paul acknowledgeth of himselfe being a Iew. Ephes 2.3 How then can the Iewes bee holy by nature or birth Ans Both these may be in one subiect because they are not in the same respect The former definition of holinesse makes it plaine In regard of the first Children of wrath in regard gard of the second Holy by nature The first cannot be conueyed by parents to posterity The second is as for example A Gentleman is chosen to some great office whereby he is a great Lord he begets a sonne this sonne is a Gentleman by birth but not a Lord because the honor of his father was not inuested in his bloud but a speciall grace conferred on his person Indiuiduall and personal accidents are neuer deriued but common are as to be the people of God So we beget children who though they are borne in originall sinne yet also within the Couenant As a sonne of a Free-man of London is borne free though lame or deformed so are our children free of the Church though originally polluted The same person may be the child of wrath by the common condition of Nature in Adam And yet holy by the common condition of the Couenant in Abraham Vse 1 The children of Christians are borne Christians and holy by vertue of the Couenant hauing right to the initiating seale of the Couenant which is Baptisme which right if they were not borne Christians they could not haue Before Baptisme our children are eyther Heathen or Christians But not heathens for then they might
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast
Eliah there were seuen thousand reserued so also now The like times of the Church are wisely to be compared But the present estate of the Iewes is the same with that of the Israelites therefore as then so now a reseruation is made and by consequence their reiection not totall Heere we haue two things 1. A Proposition 2. An Amplification The Proposition that in the time of Paul though the Iewes were generally cast off yet there was and is a reseruation Obseruation When thou hearest of persecution and of killing vp the Prophets and professors be of good-comfort God will saue seuen thousand He will reserue one Eliah as in the dayes of Ahab one Athanasius as in the time of the Arrian Heresie one Wicliffe one Husse one Luther in the most darksome and hideous times of Antichrist The Amplification is from the cause of this Reseruation which is Election set foorth also by the eause of it which is Grace Through the Election of Grace not actiuely to be vnderstood on mans part as Chrysostome but actiuely on Gods part and passiuely on ours nor is Election to be heere expounded faith the seale of it as some but the decree called election of Grace that is gratious or free election doctrine The cause why some are reserued in dangerous times is their Election For as saith so perseuerance is proper to the Elect Act. 13.48 and 20.21 Vse 1. As to be preserued from Idolatry when true Religion is abolished and persecuted so in these dayes to be kept from sin and to stand when a thousand fall on one hand and ten thousand on another is a comfortable note of Election Iniquitie abounds Neglect not so faire an occasion of making thy Election sure If God bestow his grace on thee stoppe thee in the way of sinne make thy heart bleed for the transgressions of the time and preserue thee in his feare thou art elected for if thou wert a reprobate he would not haue such care of thee but giue thee quite ouer to follow the swinge of thine owne lusts vnto perdition Therefore by thy life thou mayest know for God hath not elected vs to serue the Diuell but himselfe Vse 2. If persecution come seare not many suffered constantly in the dayes of Iesabel and seuen thousand could not be found being hidden as a treasure by God So in Queene Maries daies many were taken and burned and many were sought after and could not be found for God couered them with his hand and smote the eyes of them which sought their liues as he smote the Sodomites sometimes when they sought the dore of Lots house Resolue thus If such fiery times should come and God should call thee out and suffer thee to bee found he will also so strengthen thee that thou shalt glorifie him in thy sufferings If God giue thee not such strength he will so hide thee from thy persecutors that though Iesabel her selfe search all the corners of the Land for thee as narrowly as Laban searched Iacobs stuffe yet shee shall not finde thee VERSE 6. And if by Grace then is it no more of workes otherwise Grace were no more Grace But if it be of workes then is it no more grace otherwise worke is no more worke THese words as was before said are an amplificatiō of the summe of the 5. vers namely that the Reseruation is according to election of Grace from whence this Consectary takes place If by election of grace then not by workes Though this doe not much pertaine to Pauls Argument in hand yet by the direction of the Spirit he takes that little occasion offered to speake something in commendation of Grace because he had to deale with the Iewes which stood greatly vpon their owne Righteousnesse which indeed was one of their maine diseases and therefore he neglects not by the way to touch this sort and to giue them a iog for remembrance that we are saued by grace not by workes Pauls example must teach Ministers a point of wisedome which is to take notice of the speciall sinnes of their Auditors and in the course of their teaching if any occasion offer though it lie not so plaine in their way to giue them a memento Paul breakes out here into a new question that he might meete with the Iewes in euery corner When Ministers speake against the sinnes of their Auditors O say they he findes not that in his text but we know by the direction of Gods Spirit and by the warrant of Pauls example if we find such in you how to find it in our text to reproue you for it and yet not to be guiltie of rouing or digressing But to the Consectary If election and preseruation be of grace it is not of workes This is proued by the nature of grace and workes which are contrary and destroy one another And it is set downe with inuersion of the termes That which is of grace is not of workes else grace were not grace that is free That which is of workes is not of grace else works were not workes that is did not make indebted The mysterie in this verse plainly appeares if we vnderstand what is meant by grace and what by workes The Schoolemen and Iesuites distinguish grace into grace making gracious and grace freely giuen Aqin Sum. p. 2. q. 111. art 1. The first they say is charitie a grace whereby we are conioyned to God the second is faith and the rest of Christian vertues But first both these are coincident for charitie also is a grace freely giuen Secondly they make this grace to be in man they know no other and therefore Bellarmine and the rest when they write of this subiect they write de gratia hominis of the grace of man but the Scripture onely speaketh of the grace of God and of the grace of our Lord Iesus Christ Grace is taken three wayes First for the free fauour of God the alone cause of our election which is subiectiuely in God one of the imminent vertues of the Deitie being his essence This is meant here Secondly for the energie operation and working of this grace which Austen calleth the mouing of mercie Motum miseric Aust lib. 3. Hyp. the lesuites call it an helpe or grace preuenting or following of grace preuenting is that place Eph. 2.8 of following 1. Cor. 15.10 of both together 2. Cor. 12.9 Thirdly for the gifts of grace which haue a different appellation ordinarily in Pauls Epistles as faith hope loue patience and this is distributed into habituall grace and actuall This in no wise is here to be vnderstood nor either of the parts before spoken of from the Schoole For charitie and faith are workes but we must haue a grace opposite to workes Workes are either good or bad bad workes not here vnderstood but good Ob. But grace and good workes are agreeing as the cause and the effect Ans To speake properly the anger of God is contrary to his grace
and vnto workes are no workes or bad workes contrary So that the contrarietie here to be holden is not simply but in the case of iustification and saluation Vnderstand not here workes themselues but the merit of workes and yet not the merit of all workes as Christs but of Our workes And then the rule of contraries here takes place that one being put the other is taken away The nature of grace is to be free the nature of workes to be of due debt so that if it be free it is not of debt else were grace no grace if it be of due debt it is not free else were workes no more workes The legerdemaine of the Papists is here to be noted who leaue and wipe out the last halfe of this verse And if of workes then not of grace else workes are no more workes blasphemously saying that it is superfluuos But we can easily spie out the reason of this their doing namely because their doctrine of merit is hereby ingulated As they haue dealt with the bookes of other writers so haue they attempted here purging and curtailing off that which makes against them And then they would make vs beleeue that their absurd vulgar Translation is perfecter then the originall Greeke text it selfe As if a man hauing but one eye or oneleg should thinke all others deformed that had two eyes or legs The summe is that what is of grace is not of workes and è diuerso doctrine Election and saluation are of grace not of merite Act. 15.11 Ephes 2.8.9 Tit. 3.5 and this that God might haue al the glorie but if it be of merit then corrupt flesh will boast Vse 1. The Popish conceit of Merit of their workes of congruitie which they say it is fit that God should reward and of condignity and supererogation which it is iust that God should reward is by this text like chaffe blowne away and blasted The finite creature cannot merit of the infinit Creator The Papists haue three shifts for this 1. They say that Paul is to be vnderstood of the workes of Nature not of grace If so then the Pharisee also the Pelagian is not to be blamed for he acknowledged his goodnes in which he trusted to bee a gift of God Luk. 18.11 I thanke thee Lord that I am not c. And all merit is contrary to grace Besides our Sauiour bids his disciples Luk. 17.10 when they haue done all they can to thinke themselues vnprofitable seruants I trow they will not deny that the Apostles were in the state of Grace 2 Their second euasion is that saluation is of grace indeed but also of workes making a mingle-mangle of grace and workes which is as if a man should attempt to make fire and water agree But Saint Augustine takes away this in a word Grace saith he is grace no way if it be not free euery way It is all of grace or no whit at all of grace This golden saying is digged out of this mine 3 They exclaime against vs that we are enemies to good workes Why doe they so Not because we doe those euill works which they auoid but because we doing good works which they neglect yet ascribe our saluation only to grace They deale with vs as the Pharisies with Christ He tels them that Harlots shall goe before them into the kingdome of heauen and they presently say that hee is a friend of Publicans and sinners and an enemie to good workes Concerning good workes this wee hold that they are necessary to saluation not by a necessity of efficiency but of presence and that in three respects 1. Of worship for God is serued by doing them 2. Of good conscience which is lost by the neglect of good works 3. Of duty to our neighbors who is hereby to be wonne to God we must do good works if we will be saued but we must not looke to be saued by their merit Vse 2. Many ignorant soules say they hope to be saued by their seruing God and their good prayers They know no other Diuinity but this which is Popish and naturall These are not past grace they are not yet come at it Alas if there were no other way to come to heauen but this no flesh should be saued but only the humanity of our Lord Iesus The Diuels prime desire is to draw thee to abominable courses if he cannot preuaile this way but thou wilt be doing good workes this will please him if thou wilt be conceited of meriting thereby For a trust in thine owne righteousnesse will bring thee to hell as well as vnrighteous living Trust perfectly on the grace of God saith Peter 1. Pet. 1.13 if wee trust to any thing else it wil lay vs in the dust and bee as a broken reed which if a man leane vpon it the shiuers runne into his hand Vse 3. Gods children onely discerne a world of wickednesse in themselues for which they are much cast downe comfort thy selfe God elected thee freely to saluation and not for thy worthinesse If we were to be saued for our workes then wee had cause to doubt because of their defects This must be wel learned it is soone said but not so soone practised if a man haue fruit of his own planting he thinkes there is no fruit like to his So by nature wee are opinionated of our owne goodnesse Hence is it that God suffers many times euen his deare children fouly to fal to cure them of this pride as Peter or to suffer them to be sore tempted and buffeted that they may giue God the glory as Paul Vse 4. This teacheth vs humility because all is giuen of meere grace Vse 5. The grace of God teacheth to be gracious not gracelesse because of the mercies of God we must offer vp our selues to his seruice Rom. 12.1 Then cōclude thy selfe to be of the number of the saued when thy conuersation is godly If you sayest thou hopest to be saued by Gods grace and yet liuest in vile sinnes thou art a presumptuous and blasphemous Atheist Presumptuous because thou lookest to be saued in an estate to which is threatned damnatiō blasphemous because thou deniest God in thy life whose grace thou wouldest seeme to implore VERSE 7. What then Israel hath not obtained that which he seeketh for but the election hath obtained it and the rest were blinded Or hardned IN these words and so to the end of the 10. verse is the last part of Pauls answer which is the determination of the question in hand namely that God hath cast away onely the reprobate Iewes but the Elect obtaine the promises God casteth away the chaffe but loseth not one kernell of good corne Paul enters vpon this in this 7. verse by a Prolepsis for thus some Iew might obiect If God cast not away the Elect and yet they obtaine saluation not by workes but onely by free grace Then Paul you make a faire hand