Crosse is foretolde if we meet with it it confirmes vs if not it weakens vs. But it may be some will say Alas I suffer nothing I haue had small or no troubles no losses sicknesse c. For answere know there is Abels crosse and Isaaks crosse both these are persecution The Tongue of the wicked is persecution as Paul calls it Gal. 4. as well as the Sword Though thou hast not Abels thou must quit thee well not to haue Isaaks Crosse And if thou beest ready and prepared to beare euen cruell death for Christs sake it shall be accounted as though thou hadst borne it He shall not lose the reward of a Martyr who hath a ready minde to bee Martyred for Christ If a company of resolute Souldiers set vpon the enemy here one is laid along there another one loseth a legge another an arme and some escape without hurt through the prouidence of GOD. Shall wee say that those which scape are Cowards No their valour was no lesse then the others their readinesse as much to venture their liues and their danger as great and therefore their glory is no lesse So be thou a Martyr in affectiō thou shalt haue the Crown of a Martyr Iobs friends iudged him an Hypocrite because of the Crosse But blessed is the man that iudgeth wisely of the afflicted Psal The Diuell would haue perswaded our Sauiour that he had not been Gods Sonne because afflicted Vse 2. Would God suffer his Sonne saih he to be here in the wildernesse and to starue But wee know that the precious stone of the Ring Gemma Annularis where with all are married to Christ is the Crosse and the Token that we are not Bastards but Sonnes There is great reason God should discipline vs. We should be mard without correction O what pride what Hypocrisy Couetousnesse Anger Lust c. is in vs These must bee purged out Our Physicke is the Crosse If a Father see his child by a Pond side hee takes it vp and makes as though he would cast it into the water thereby to scarre it from the water So God seeing his Children walking neere vnto hell by these vices takes them as though he would hurle them in throwing them at least into Purgatory that is the Crosse to make them afraide of sinne and hell Alas alas how cold and dull are we in Prayer and the seruice of God! The Crosse is a meanes to cure vs of this lazinesse and to quicken vs to all holy duties Vse 3. A man that is to goe a iourney though it bee faire at his setting forth yet he takes his cloake with him for feare of a storme so prepare for the Crosse if thou be in the number of Children for the crosse will come Ioseph in the yeers of plentie prouided for the yeeres of famine so doe thou But let none suffer as an euill doer 1. Pet. 4. Woe be to them that bear the Crosse but follow not Christ Thy Crosse is Christs when thou sufferest for the same cause in the same manner and for the same end 1. Christ suffred to beare witnesse to the Truth This must be the cause of thy suffrings It is not the likenesse of the punishment but the cause that makes a Martyr Christ was there where the Theeues were like in punishment vnlike in the cause Similis in patria dissimilis in causa Aug. 2. Christ suffered patiently and thankefully Thou must kisse the Rod. 3. Christ suffred to put away sinne so make thy suffrings a furtherance to mortification that thou mayest be stirred to repent for thy sinnes and to leaue them Many in the crosse cry out but of their paine as in a burning ague the sick man of his heate not of their sinnes As Esau who missing of the blessing cryed and blubbered not that hee cared for the blessing but for his curst heart Labor so to be vnder the crosse that thou mayst say another day It is good for me that I haue beene afflicted Psal 119. And labour so to auoid sinne that thou mayest be fit to beare the Crosse Vse 4. If Gods sonnes and heires must suffer what shall become of the Reprobate If hee spare not Moses one slip nor Dauid his owne Children how shall his enemies fare If such as pray against sinne and watch be taken shall drunkards blasphemers c. which neuer take any thought to please God escape No certainely If Ierusalem bee searched with Lanthornes and razed then Babylon and Rome must downe to the Ground yea to Hell VERSE 18. For I reckon that the suffrings of this present time are not worthy of the glorie to be reuealed in vs. IN this Verse is another Argument of Comfort from the excellency of the glory spoken of in the verse before and it is brought in by an Occupation thus You say we shall bee glorified but in the meane time who is able to beare the troubles that doe befall Paul answeres that The troubles of this present time are not worthy of that glorie to be reuealed For I reckon This word is not to bee referred to opinion which is vncertaine and doubtfull but to assurednesse and certainty And is a metaphor taken from such as casting account finde the true totall summe As if he should say I haue cast vp the Crosse with all the incumbrances of it That the afflictions of this present time Not excluding time past and to come but spoken as Time is referred to Eternitie Are not worthy The word properly signifieth that part of the ballance which goeth down the things therein drawing the beame As if hee should say If the troubles of this life be weyed with the glorie to come they will be but light in comparison Of the glorie That is Eternall happinesse so called because glorie is most of all coueted of all mortall men To be reuealed It is reuealed and it is to be reuealed That is the first fruite of this In vs. That is our bodies and soules The excellency of this glory is declared by a comparison of vnequals where from the lesse this glorie is aduanced In the Comparison there are three things First the things compared Secondly the Issue Thirdly the Proofe The things are two first Passions and secondly Eternall life Suffrings amplified from their short continuance of this present time Eternall life amplified first from the name Glorie Secondly from the manner To be reuealed Thirdly from the subiects in Vs. Secondly the Issue These are so compared that the preeminence is giuen to Eternall life These passions are base that life is glorious These are short That is Eternall Thirdly the Proofe from his Experience I count reckon determine doctrine The glorie to come doth euery way surmount the present afflictions 2. Cor. 4.17 Vse 1. Popish merit of condignitie is here confuted There must be a proportion between the merit and the Reward because the Recompence of Merit is an action of Iustice and
nimble and quicke but aboue the ground can make little shift so talke or deale with these men of earthly matters they are cunning but speake of Religion and you pose them as with a strange language Achitophel a great Statesman goes home in a dudgeon and in a sullen yet hangs himselfe Could any Ideot haue done more foolishly Pray that thy wit may be sanctified otherwise thou mayest proue an enemie and be besotted with the worst folly Enuy and malice towards the Gospell makes worldly wise men spiritual fooles which is the reason that when a worldly wise-man heares the Word and receiues no benefite some plaine man that loues it is edified by it to saluation He that would grow by the word must cast away enuy and malice 1. Pet. 2.1.2 It is a fearefull estate to enuy the Gospell such are giuen ouer to the Diuell to be blinded and what will not the diuell bring such vnto Needes must he goe whom the diuell driues as he tumbled the swine into the sea so wiâ—l he thrust such into all iniquitie Tell some swearer of his swearing and he will sweare the more to spite you this were not possible if men were not giuen ouer to the diuell as the Diuell tyrannized ouer Iob when God hath giuen him license so will he rage in thy conscience Pray with Dauid Psal 51.11 Pal. 143.10 Lord take not thy holy spirit from me and let thy good spirit lead me into the land of righteousnes Vse 2. To haue eyes and not to see to know the truth and to haue no power to apply it to our consciences is fearfull It is vncomfortable to be borne bodily blind much more is spirituall blindnesse vncomfortable When Christ came nigh Ierusalem he wept ouer it what was the cause euen the blindnesse of the Iewes Luk 19.41 Ioh 11.33 O that thou hadst knowne the things belonging to thy peace but now they are hid from thine eyes thou art blinded When he raised Lazarus he groned in the spirit Why for the hardnesse of their hearts A grieuous plague must blindnesse of mind be when Christ so wept and groned for them which were stiken with it when he neuer cried Oh for all his owne bodily sufferings and bitter passions Repent of thy malice to the word that thou maist see VERSE 9. And Dauid saith Psal 69.22 Let their table be made a snare and a trap and a stumbling blocke and a recompence vnto them 10. Psal 69.23 Let their eyes be darkned that they may not see and bow downe their backe alway HEre is the other testimonie which is Dauids where it is auouched that the multitude of the Iewes are hardened and blinded and by consequence cast off Dauid prophesies of this in the 69 Psalme ver 21 22 23. Paul ties not himselfe to the very words of the Psalme but being guided by the same Spirit by which Dauid wrote addes and alters some words without diminishing of the sense Dauid began that Psalme with grieuous complaints against his owne enemies but the Spirit turnes his meditations vpon the enemies of Christ whom he curseth foretelling what crueltie and outrage they should commit and what they should suffer for it These two verses containe an imprecation where we haue three things first the matter of it secondly the persons thirdly the cause The matter is twofold first he curses them in good things ver 9. Secondly he wishes euill things vnto them ver 10. Their good things are set downe in this word Their Table Table signifies all creatures prouided for their nourishment meate and drinke Ansel Caieta Some say by Table is meant the Scriptures which are the Manna of our soules Peter calls them 1. Pet. 2.2 the sincere milke of the word Some vnderstand the passeouer which was made a snare vnto them when they being assembled to eate it at Ierusalem were there besieged and taken by the Romanes All these are good and to be comprehended As if he had said Let all such things which it is a blessing to enioy turne to their bane and be their ruine and destruction This is deliuered by three metaphors a snare a trap a stumbling As birds are inticed by a shrap laid for them and so taken or as a mouse is taken in a trap or as drunkards stumble at euery stone and fall so let them not receiue a blessing in any thing they haue but let their good things ensnare them to their destruction The imprecation of euill things is of all euil temporall and spirituall set downe in two phrases First Let their eyes not of bodie but of mind be darkened as if he should say Take away their iudgement and vnderstanding giue them a reprobate minde that they may not discerne betweene good and euil that so they may runne and fall in finall impenitencie Secondly Bow downe their backe This is diuersly expounded Piscator Aquinas Cornel. Corn. O curuae in terras animae et caelestium inanes Some according to the words of the Psalme Make their loines tremble terrifie and affright their consciences Some Encline their wils to euill that they may neuer be able to doe good though they discerne it Some Let them be alway like swine groueling vpon the earth hauing no affection to heauenly things Let their minds be vpon their money as they are the greatest vsurers in the world The mindes of such are bowed and crookned to the earth Some vnderstand it of the captiuitie and slauery they now endure Let them be in perpetuall captiuitie vagabonds and slaues ouer the face of the earth a reproach in the world and as slaues haue their backes made crooked by carrying heauie burdens so let them suffer extreme bondage All these expositions are good and to be comprehended for Dauid curses them in body and soule Heauie curses are they Secondly the persons are two First cursing Dauid no wicked man but a Prophet Secondly cursed the people of the Iewes Dauids owne nation Thirdly the cause Dauid a holy man curseth his owne people in this direfull manner surely there must be some great cause The cause is noted ver 9. to be a recompence vnto them why what did they Dauid foresaw that they would persecute Christ speting vpon him crowning him with thornes and hauing beaten him with their fists watching the whole night making him to carry his crosse till he faint vnder it piercing his hands and feete with nayles his side with a speare giuing him gall and vinegar to drinke dealing worse with him the sonne of God then with theeues Therefore Dauid wisheth Lord as they will serue my Lord Christ so let them be serued As when Christ shall come to enlighten them they will choose darknesse so let their eyes be darkned as they will giue him gall and vineger so let their table be their snare as they bowed his back so euermore bow downe their backs This is the law of retalion Iust it is with God that it should
God Doct. A carnall man cannot please God because he is not subiect to his Law Verse 8. Doct. 1. Preachers are to apply their Doctrines to their hearers Verse 9. Doct. 2. Those which are regenerate are not carnall but spirituall Doct. 3. The holy Spirit dwelleth in the regenerate Doct. 4. Our vnion with Christ is by the holy Spirit Doct. 1. Though Christ be in the regenerate yet are they subiect to death Verse 10. Doct. 2. Though the bodies of the regenerate be subiect to mortalitie and death yet their soules are not Doct. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull resurrection Verse 11. Doct. All the regenerate are to liue to God in obedience not to the flesh Verse 12. Doct. Saluation is promised on the condition we liue not after the flesh but after the Spirit Verse 13. Doct. They which follow and obey the Gospell are the sonnes of God Verse 14. Doct. The Regenerate haue the spirit of Adoption whereby they are inabled to cry Abba Father Verse 15. Doct. The holy Ghost witnesseth with them which are regenerate that they are the Children of God Verse 16. Doct. 1. All that are the children of God are heires with Christ Verse 17. Doct. 2. The condition of our heauenly inheritance is the Crosse which glory followes Doct. The glory to come doth euery way surmount the present afflictions Verse 18. Doct. The insensible creature expecteth the Reuelation of the sonnes of God Verse 19. Doct. The creature faileth and laboureth vnder a great burden and bondage of mutabilitie against the naturall inclination of it Verse 20. Doct. The creature shall be freed from corruption into Glory Verse 21. Doct. The children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the redemption of their bodies from the same Verse 23. Doct. Hope is a certaine expectation of eternall life with patience expectation Verse 24 25. Doct. 1. God helpeth his children in trouble by his Spirit Verse 26. Doct. 2. Ability to pray is not of our selues but the holy Spirit Doct. 1. God knoweth and approueth the prayers of his Saints Verse 27. Doct. 2. The way to haue our prayers heard is to pray according to Gods will Doct. All afflictions further the good of Gods children Verse 28. Doct. All such as are elected are predestinated to be conformed vnto Christ Verse 29. Doct. The way from Predestination to Glorification is by Vocation and Iustification Verse 30. Doct. Nothing can hurt them for or with whom God is Verse 31. Doct. To whomsoeuer God giues Christ he giues all good things Verse 32. Doct. No accusations can hurt or preuaile against them whom God iustifieth Verse 33. Doct. Those whom Christ dyed for can not be condemned Verse 34. Doct. The Diuell with all his complices cannot separate vs from Christs loue Verse 35. Doct. True Christians are alwaies in danger and ready to die for Christs sake Verse 36. Doct. 1. In all Afflictions Gods children obtaine a Noble victory Verse 37. Doct. 2. Christ is the Cause of our constancy and victory in time of trouble Doct. 1. Gods loue can neuer faile to his Church Verse 38 39. Doct. 2. All other estates and things in this life are vncertaine onely the estate of Gods children is certaine CHAP IX Doct. 1. MInisters are to speake the truth though it displease yet with sobriety of wisedome Verse 1. Doct. 2. It is lawful for Christians in due time cause maner to sweare Doct. 3. They which sweare must sweare by God Doct. 4. A mans conscience beares witnesse of all his words and thoughts either with him or against him Doct. The children of God grieue for the hardnes of heart and condemnation of the wicked Verse 2. Doct. Wee ought to redeeme the saluation of our very enemies with the losse of heauenly ioyes to our selues rather then Christ should lose his glory Verse 3. Doct. 1. The Iewes were a most honourable people Verse 4 5. Doct. 2. The Iewes are not to be hated but to be loued Doct. The promises of God are sure Verse 6. Doct. All beleeuers are the children and seed to which belong the promises Verse 7 8 9. Doct. Where nature is common and alike there grace makes a difference Verse 10. Doct. 1. The Election or Reprobation of men is before they are borne or haue done good or euill Verse 11 12 13 Doct. 2. The purpose of Gods Election and Reprobation is not of workes but of the will of God Doct. 3. The Predestination of God is sure Doct. Though God saue some and condemne others yet he is iust Verse 14 15 16 Doct. 1. Hearers are to receiue nothing but that which is signed and sealed by the hand of God Verse 17. Doct. 2. God is not vniust in reprobating sinfull men to shew his power Doct. The will of God is the cause of Election and Reprobation Verse 18. Doct. The will of God is distinguished to be his secret will or his reuealed will Verse 19. Doct. Corrupt man is not to dispute against God about his Iudgements Verse 20. Doct. 1. Both the Elect and Reprobate are Gods vessels Verse 22. Doct. 2. God is patient towards sinners and Reprobates Doct. 3. The Scriptures describe God angry with sinners Doct. 4. God suffers Reprobates for the manifestation of his wrath and power Doct. The wrath of God shewed on the Reprobates doth amplifie and commend his mercy to the elect Verse 23. Doct. They which are effectually called are elect vessels of glory Verse 24. Doct. The Calling of the Gentiles to the state of grace and saluation was long agoe foretold by the Prophets Verse 25 26. Doct. But a remnant of the multitude of the Iewes shall be saued Verse 27 28 29 Doct. None can be iustified in the sight of God by a righteousnes of their owne making Verse 30 31. Doct. Christ is a Rocke of offence to them which beleeue not nor repent Verse 32 33. CHAP. X. Doct. MInisters are not only to exhort their people to obedience but also to pray for them Verse 1. Doct. Zeale if it be not according to knowledge is not acceptable to God Verse 2. Doct. Ignorance breeds Pride and Contempt Verse 3. Doct. God gaue the Law in writing to bring men to Christ Verse 4. Doct. Faith not the Law makes vs certaine of our saluation before God Verse 5 6 7 8. Doct. Faith and Confession are necessary to saluation Verse 9 10. Doct. He that beleeueth is sure to be saued Verse 11. Doct. The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Verse 12. Doct. God will saue all such which call vpon him Verse 13. Doct. Without the preaching of the Gospell there is ordinarily no saluation Verse 14. Doct. Nothing should be so welcome as the preaching and preachers of the Gospell Verse 15. Doct. When the Gospell
These witnesses are two that we might be the more confirmed 2. The Thing witnessed That wee are the Children of God The Spirit it selfe that is the Holy Ghost So witnesseth Not by an outward voice as God of Christ nor by an Angell Mat. 3. Luke 1. as to the Virgin Mary but by an inward and secret inspiration raising in our hearts a Confidence and perswasion that God is our Father and we his Children With our spirit Not to our eares but to our spirit 1. Thes 5.23 nor this onely but with our spirit Our Spirit is a witnesse whose testimonie is then good when confirmed by the Holy Ghost Our Spirit not our Soule but our Regenerate part so called The witnesse of the Holy Ghost is the worke of Faith Reu. 2.17 the witnesse of our spirits the sense of Faith wrought This is better felt by experience then expressed by words known altogether and onely to them which haue it for mee to speake of this to them which haue it not were as if I should speake a strange language That we are the Children of God Not that wee shall bee or may be but are in the present Tense doctrine The Holy Ghost witnesseth with them which are Regenerate that they are the Children of God 2. Cor. 1.21 1. Ioh. 3.21 Ephes 1.13 4.30 Vse 1. The state of Gods Children is full of sweet certainty and assurance He that hauing a cause to be tryed hath two sufficient witnesses doubts not of the day Now Gods Children haue two witnesses omni exceptione maiores 1. Their owne Spirit which is not to be contemned for if Conscience a naturall thing be a thousand witnesses much more the Spirit which is a supernaturall power giuen of God 2. The Holy Ghost which cannot deceiue or be deceiued witnesseth with our spirits It is maruellous then that the Church of Rome denyeth assurance to Gods Children What though some haue bragged of assurance that haue beene deceiued Doth it follow therefore that none are sure There bee some poore and base are there therefore none rich And what though my very name bee not written in the Scripture Thou Thomas Thou Iohn shalt be saued It is not conuenient What a huge Volume should the Bible be if euery Saints name were there written It is not necessary because all particulars are included in their Generals As he that saith All my Children are here meanes euery one in particular though he name them not So God that saith All Beleeuers shall be saued Meanes euery one as though they were named And yet the Scripture doth speake in particular If thou Confessest c. Thou shalt be saued When the Law saith Rom. 10.9 Thou shalt not Kill Steale c. Euery one is to take it spoken to himselfe as if he were named Why should not such particulars in the Gospell be also so taken True say the Papists If you beleeue you shall be saued but where doth the Scripture say that you doe beleeue Ridiculous The Act of Faith is not set downe in the Scriptures but the Obiect The Faith which I beleeue is in the Bible The Faith whereby I beleeue is not in the Bible but in my heart and is not beleeued for that were absurd but knowne by feeling We doe not beleeue that we beleeue but wee feele it as Paul saith 2. Tim. 1. I know in whom I haue beleeued hee knew by feeling and this witnesse of the Holy Ghost in his heart with his Spirit Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine But the holy Ghost witnesseth with our Spirits both of our Present and also of our Future estate Therefore c. The Minor is proued by Paul who auoucheth that the things which are prepared for Gods Children are reuealed to vs by the Spirit and By the Spirit of God we know the things which are giuen to vs of God 1. Cor. 2.9,10 What things Faith and Perseuerance Grace and Glory If Man should witnesse or an Angell there might bee doubt but when there is such a witnesse as is the Spirit wee ought not to doubt The Flesh will doubt The Spirit doubts not but ouercomes doubting and this is the state of Gods Children They doubt from the Flesh but from the Spirit they are assured through Faith If a man of a weake braine were on the top of some high Tower and should looke downe it would make him wonderfully afraid but when hee considers the Battlements or Rayles that keepe him from falling his feare abates So fares it with the Regenerate when we looke on our sinnes and so downe and downe to Hell Alas whose heart quailes not But when we consider the brazen wall of the loue truth and promise of God in Christ wee may be assured without feare Looke vpon thy defects but forget not the truth and power of God Pretend not the Testimonie of the Holy Ghost without thine owne spirit nor contrarily for they go together Faith Repentance c. are the Testimonie of Gods Spirit if from these thy Spirit witnesseth then it is currant But if thou beest a Drunkard a Sabbath-breaker vncleane c. and saist the Spirit witnesseth thy Saluation it is not Gods spirit but a lying spirit for such workes are of the Diuell Gods Spirit indeed witnesseth but the witnesse is that they which doe such things shall be damned VERSE 17. And if Children then Heyres Heyres of God and Ioynt-heyres with Christ If so be that we suffer with him that we may be also glorified together THis Verse is a Confectary of that which is deliuered in the 16. Verse The Confectary is inferred from the proper adiunct of Sonnes We are Sonnes Therefore Heyres Here are two things 1. That we are heyres in the first part of the Verse 2. The Condition of the Inheritance in the latter part The first part is amplified by the Person whose heires wee are The Heires of God This is amplified by an Occupation But God hath an Heire euen Christ True and wee are Co-heires If Children then Heires Seruants looke for wages Sons for the Inheritance The Law of Nature giues the Inheritance to the Children Municipall Lawes it may be to the Eldest but by nature euery Sonne is an Heire the eldest to haue a double portion Heires of God An heritage is a succession into the whole right of the dead wee are Heires therefore of all the good things of God Q. But how heires seeing God dies not A. We may say that there is not the same Reason of temporall and spirituall things Temporall things cannot bee wholly enioyed without the death of the possessor Spirituall things may a Tho. Aquin. For here such a one makes thee an heire saith one b Aug. Ser. 13. de verb. Apost not whom thou shouldst succeed beeing dead but with whom thou shouldst liue for euer And Ambrose amplifies it b Ambros in locum by the Parable in the
Esau haue I hated proceeding from Gods hatred which is not a passion in God as in vs but his Iustice so called because it seemes hatred to them which suffer it God hated not Esau as a man but as a sinner Ob. But Iacob was a sinner also How came hee then to loue him A. Aug. ad Simpl. lib. 1. q. â— He loued in Iacob not the fault which he tooke away but the grace which he bestowed doctrine Where Nature is common and alike there grace makes a difference we are all by nature the Children of wrath Eph. 2.3 yet some are elected some reprobated Iohn 13.8 and 15.19 and 17.9 1. Thes 5.9 2. Tim. 2.20 Vse 1. As in Rebeccaes wombe there was a striuing betweene Esau and Iacob so in euery true Christian there is a combating betweene corruption and grace and as Esau is the elder so is corruption Vse 2. As in Isaaks family there was a profane Esau as well as a godly Iacob so is the visible Church a mixt company as our Sauiour teaches by diuers parables Mat. 13. Examine how thou standest in the Church whether as an Esau or as a Iacob Vse 3. Esau is Isaaks eldest Sonne yet reiected Birth degrees and bloud are to be regarded and are especiall fauours of God yet they further not Election As it was rather a disgrace for Esau to come of vertuous Parents because he was no better so doe thou account of thy selfe then is the bloud of thy famous Ancestors thy credit when thou art like them in vertue Better the honour of our Families should begin then end in vs. Vse 4. Esau is disherited and yet God gaue a lawe that the first borne should not be depriued of his birthright namely without iust weighty cause Hence Peter Martyr makes a question whether God can dispense with his owne Lawes With the Iudiciall and Ceremoniall no doubt he may Concerning the Morall It is by some answered that he may and that the Commandements are to be vnderstood with this prouiso vnlesse God command otherwise for the Law is for vs not for God But this answer seemes to be defectiue because the Law being the copy of Gods Will must needes bee an vnchangeable and vnvarying rule of righteousnes God is a law to himselfe by the perfection of his nature which he hath expressed in his Law and therefore to command any thing contrary to his law or to dispense with it so that the things here forbidden as theft whoredome c. should be no sins in the sence they are forbidden seemes to be as though God should depart from his owne nature which is impossible Pareus a very learned man answers otherwise namely In orat paraen de legum dignitate vsu obedientia ex 1. Tim. 1.8,9 that the Law indeed is an immoueable rule euen in regard of God not simply in regard of the whole Decalogue but onely according to some part of it And therefore he distinguisheth of the Commandements holding some absolutely to proceed from the Nature of God which he doth freely necessarily will as Command 1 2 3 7 9. The rest as 4 5 6 8 10. to proceed from the will of God but not necessarily The things in these last to be iust or vniust because commanded or forbidden and that in these lyes that Prouiso Till God command otherwise But with reuerence of that Worthy man I cannot vnderstand how at any time it should be no sinne to steale or to murder in the sense it is forbidden in the law My opinion is that the Iustice in these Lawes proceeds from the pure nature of God and are necessarily therefore willed by him as well as the Iustice in the other precepts My reason is because the equity of these lawes is imprinted in our nature and that which is imprinted thus in our nature is a remnant of the Image of God which was according to the naturall and necessary Iustice of God The Schoolemen therfore as I take it more safely resolue this doubt who hold that God sauing his Iustice cannot command that which is contrary to his law as that a man should steale c. and yet not sinne And therefore wheresoeuer it seemes that God hath commanded the contrary wee are to know that the matter of the precept is varied As the Israelites rob the Egyptians yet not guilty of theft because when the Israelites tooke those goods they were not the Egyptians but their owne giuen to them by God who hath right and authoritie to bestowe those things where and to whome he pleaseth All things forbidden in the morall law are sinnes not onely because they are there forbidden but principally because they are contrarie to the most iust nature and will of God of which the law is a copie Vse 5. The Elect are beloued the Reprobates are hated The loue of God includes all fauours his hatred all plagues and curses The Elect are happie the Reprobate miserable miserable indeed for it were better to be in hell then to be hated of God VERSE 11. For the children being not yet borne neither hauing done any good or euill that the purpose of God according to election might stand not of workes but of him that calleth IN this Verse is the Amplification of the second Instance The summe of the Instance was that though Esau and Iacob were Twinnes and Esau the first borne yet the promise made to Isaac and his seed was not to be vnderstood of Esau but of Iacob being so determined by God So that there is a great difference betweene these two Twinnes Of which difference here are two things declared First the Time Secondly the Cause The Time in these words The Children being not yet borne neither hauing done any good or ill Here the time hath a double relation first to their birth Secondly to their actions or conuersation When they had done neither good nor euiill that is actually for when the Oracle came to Rebecca they were originally guilty before God doctrine The Election or Reprobation of men is before they are borne or haue done good or euill Ephes 1.4 2. Tim. 1.9 Iude 4. As it was with Esau and Iacob so is it with vs all Vse 1. There is a predestination of men and because reuealed it is lawfull yea necessary to be taught but soberly and discreetly rather soundly to be explained in the Schooles then daily to be inculcated in euery Pulpit It is hard I confesse to corrupt reason and sense but let the light of the Scripture be the rule and not thy blinde reason and it will be in some degree intelligible Vse 2. Here the monstrous opinion of Arminius is confuted plainly who affirmeth that man dying in the faith is the obiect of particular Election Against which we reason from hence Iacob is elected before he was borne saith Paul here But Iacob is a type of the all Elect saith Arminius In Anal. cap. 9. ad
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. â—7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease â—et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God coÌ„manded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS
which attaines that righteousnesse which iustifieth in his sight Now this must needes be wonderfull harsh to them which had such confidence in their owne righteousnes as appeareth by that Pharisee and the Ruler spoken of in the Gospel Luke 18.11,12 ibid. v. 21. To be both bereaued of the promises and also to be stript of their holinesse to be left naked before the Iudgement seat of Christ must needs be grieuous This Paul knowing and that they would be not a little incensed against him and hauing experience that such preaching caused him great trouble before he comes to the matter he makes a Preface whereby hee endeuours to asswage their minds and to approue his loue to them that he might take away all preiudicate opinions of him So in this Chapter we haue two parts 1. A Preface ver 1. 2. The matter it selfe in the rest The Preface verse 1. is by insinuation or protestation of his loue in which are two things 1. The Thing protested 2. The Amplification of it The thing protested is his Loue. The Amplification is twofold 1. From the persons to whom he protests loue that is to the Israelites 2. From the Arguments of his loue vvhich are three 1. A friendly cōpellation hee calls them Brethren in regard of the same Country and Nation 2. From a desire of their saluation The word translated hearts desire signifieth two things First to haue a good opinion Secondly to wish well vnto Paul thought wel of them and vvished them well whatsoeuer they thought of him This desire is amplified from the subiect of it his heart It was not a fained glozing loue as is the friendship of the world from the teeth outward but euen from his very heart Thirdly from his prayers for their saluation A singular token of loue This is amplified first from the obiect to whom he prayed To God Secondly from the end or summe of his prayer That they might be saued Q. Why doth Paul pray for thē who haue crucified Christ are enemies to the Gospell and hated and reiected of God A. He intends the general calling of the Iewes of which chap. 11. Or with condition of Gods will or onely of the Elect or to shew his willingnesse to wish well euen to his enemies The obseruations from this verse are from the consideration of Paul as an Apostle or as a Christian doctrine Ob. If we consider him as an Apostle we obserue 1. That Ministers are not only to preach against wicked persons to exhort their people to obedience but also to pray for them as Samuel and Ieremy did 1. Sam. 12.23 Ierem. 13.17 2. When Ministers are to speak of a matter that may distaste they must wisely preuent all offence and grudge by preparing the minds of the hearers and shewing that they speake not out of malice but out of loue and a desire of their saluation So Paul mitigates his reproofes with protestations of his loue and gentlenesse which is no dawbing with vntempered morter Paul dawbed not but had Gods Spirit when he spake to Festus and Agrippa and hauing reprooued the Galathians Chap. 3. He affectionatly declares his loue Chap. 4. As Physicians prepare and Nurses sometimes still their little ones with singing So also must Ministers attempt euery way which may profit their people 3. Paul loues the Iewes but tels them plainly of their faults So must Ministers doe Indeed the way to get peace among men is not to reprooue but this is the way to lose the peace of God and to bring the bloud of our hearers vpon our owne soules 4. The condition of Ministers is miserable The labour is great the care to saue the soules of our hearers yea our own that we may giue vp a good account is infinite the discontents not to be expressed as to spend many sleeplesse nights many teares and sighes for their saluation who raile and reuile vs accounting vs vnworthy to liue But indeed our ioy is in the conscionable discharge of our duty 2. Cor. 2.15 and that wee are a secret succour to God both in them which are saued and in them which perish And for such as receiue the Word with reuerence obeying it we acknowledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe 1. Thes 3.9 who if they continue then do we liue If we consider Paul a Christian we obserue Obs 1. Though the Iewes seeke PAVLS life in their rage and nothing would haue giuen them more content then his bloud yet hee carries himselfe louing toward them his very speeches no way sauouring of Reuenge Loue thine enemies We are Pharises by nature louing our friends and hating our foes but wee are Christians by Grace and therefore must loue our very enemies and pray for them as our Sauiour both taught and practised Amicos diligere omnium est inimicos vero solorum Christianorum Tertul. ad Scap. cap. 1. Chrysost hom 15. operis impersecti Euery man can loue his friend but onely a godly man can loue his enemy and in this doing we doe our selues more good then our Enemies For Christ gaue vs this commandement not for our enemies sake but for our owne not that they are worthy to be beloued but that malice is too vnworthy and base a thing for vs. This is hard but we must beate downe our stomakes that wee may bee the children of our heauenly Father If then in cold bloud and vpon deliberation though not at the instant of thy passion thou canst so rule thine affection as to loue thine enemy and pray for him doing him good in stead of euill it will be a sweet comfort to thy brest for with our heauenly Father hee is not in the communion of sonnes that is not in the Charitie of Brethren Apud summum Patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum Leo. mag serm 11. de Quadrag 2. Pauls loue was hearty so let thine be be it friend or foe Some after a controuersie is taken vp and ended will promise friendship but vvith a Reseruation of reuenge though it bee seuen yeere after Iudas kissed Christ and betrayed him and Ioab saluted Amasa courteously and slue him Remember thou to meane the truth thou makest shew of 3. Let thy loue appeare in kinde words and salutations as Paul calls the Iewes Brethren yea Lot the Sodomites Gen. 19.7 which condemnes the practice of some who if they bee offended shew that they are possessed either with a dumbe diuell they will not speake or with a rayling Diuell if they speake it shall be in bitternesse with taunts and reproches 4. Pray for them thou louest Thou shalt neuer haue any comfort of his friendship for whom thou doest not pray VERSE 2. For I beare them record that they haue a zeale of God but not according to knowledge THis verse hath not a reason of Pauls loue from
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making