weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
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
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
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
Vse 1. We are well taught in our Liturgy to confesse that wee haue gone astray like lost sheepe Christ is compared to a Shepheard we to lost sheep He to a woman hauing lost her groat we to the lost groat The groat seekes not the woman nor the sheep the Shepheard so nor wee Christ it s he man nor the sheep the Shepheard so nor wee Christ it s he that seekes vs or we must be lost for euer Luke 15. Abraham dwelt in Vr of the Chaldees and was as is probably gathered an Idolater and had so beene to his dying day if God had not called him We are described to be as a child cast out and forsaken Ezech. 16. Wert thou seeking God when thou wert called No thou wert seeking another nay a contrary thing What was Paul doing when hee was called was he seeking Christ Yea that he was but to persecute him in his Saints not to beleeue in him So if thou well remembrest thy selfe wert thou following thy owne lusts when God called thee hauing neither fore cast to seeke nor a heart to bee willing to bee found when God sought thee vnlesse God had bowed and inclined it Euen as Adam ranne from God when he came to seek him and was faine to dragge him from behind the bushes So if God had not dealt with thee in like manner thou hadst been a lost sheep euen to this day Prayse God for finding thee out Vse 2. A Heathen is one that seekes not after God then haue we swarmes of heathens among vs for though many be baptized and come to our Assemblies yet their hearts seeke not God but the fulfilling of their owne abominable desires Such with men may be in the account of Christians but in the day of separation God will range then among the number of Heathens A Conuert is such a one to whom God hath manifested himselfe giuing him Faith and Repentance and such are happy Q. How is God to be found Vse 3. A. Three things are to be obserued for the finding of God 1. The time 2. The place 3. The manner For the time we must seeke God first Mat. 6.33 First seeke the Kingdome of God First our profit and pleasure and then God is no good Method Many make the seeking of God an After-care a work of their Age. It s a hundred to one that he which seekes the Diuell in his best age shall neuer find God in his worst age when the dayes come in which he shall say that he hath no pleasure in them Giue the first of thy time and of euery day to God or else thou mayst despaire to find him in the rest of thy time and day Seeke God early The place God is euery where but not euery where to be found ordinarily The ordinary place is the Congregation of his Saints where his name is called vpon and his Word preached for there he hath promised his presence Mat. 18.20 Psal 105.4 Seeke the Lord and his strength seeke his strength euermore The meetings of the Saints are called the face of God because there he manifests himselfe dispensing his fauours and blessings Where should wee seeke for a man but at his house The Church is the house of the liuing God 1. Tim. 3.15 Seeke him there for at Salem is his Tabernacle and his dwelling at Sion The Church is directed for the finding of Christ to get her forth by the footsteps of the flocke Cant. 1.7 toward the Tents of the Shepheards that is to resort with the people of God to the hearing of the Word When then shall our Recusants finde God with such as will not vouchsafe to step ouer their Threshold to heare his Word There is a time when they shall finde him but to their cost as a Iudge to punish them for their contempt The manner In holinesse not in hypocrisie and profanenesse Who saith Dauid Psal 15. shall ascend into Gods hill and stand before him Euen he that hath cleane hands and a pure heart c. This is the generation of them that seeke him that seeke thy face O God of Iacob Psal 24.6 The pure in heart shall see God Mat. 5.8 and without holinesse none shall see him Heb. 12.14 Away therefore with Drunkennesse Pride Vncleannesse and beast-like liuing This generation shall not finde God He blesseth them who seeke him in goodnesse Vse 4. Hast thou found GOD when thou soughtest him not Seeke him then and thou shalt more finde him The heart of them shall reioyce which seeke him much more the heart of them which finde him Psal 105.3 Examine then thy heart whether thou canst finde God there Thou shalt know his presence by thy ioy thy care thy feare 1. Art thou more glad of Faith and Repentance then of all the vvorld Of mercy shewed to thy Conscience then if thou wert an Emperour Is thy desire to God and his Word aboue all pleasures God is in thy heart or else there could not be such ioy 2. Hast thou a care to keepe God in a godly conuersation Thou hast him He that hath a Treasure hath a care to keepe it and that is not a mans treasure which he casteth at his heeles 3. Art thou afraid to lose GOD or to doe any thing to grieue him Art thou humbled if thou feelest any absence or emptinesse of his Grace and art thou stirred vp vvith the Church in the Canticles to seeke him whom thy soule loueth Thou hast a good heart and thy God dwelleth in thee VERSE 21. But to Israel hee saith a Esay 65.2 All day long I haue stretched out my hands to a disobedient and gainesaying people IN this verse is the other part of the Testimonie of Esay concerning the reiection of the Iewes which is set downe and amplified It is set downe in these words A disobedient and gainsaying people that is a reiected people or a people cast off The cause being put for the effect The amplification is from the cause of the contrary viz. the loue and goodnes of GOD calling them which should haue bred in them no such effect This calling is set forth First by a similitude I haue stretched out my hands Secondly by the time All day long All day long Some apply this to the time of Christs crucifying and his spreading out his hands there Some to the time of his teaching Some to the time of the Law and the Prophets but it is best to be vnderstood of all the time from their first calling to their dissipation The whole time of Grace is called the day of Saluation Vniuersum retro tempus quod praeterierat Chrys I haue stretched out my hands As the Hen clockes her Chickens to her putteth forth her wings and spreads her feathers to cherish them with her warmth or as a Mother calls her child and holds forth her armes to embrace it in tender affection so did God deale with the
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
c. are true riches gold siluer c. but shadowes to these therefore the man that had his barnes full and his conscience emptie not being rich in God is called Foole. We say in a prouerb He is poore whom God hates true none so poore as the wicked none so rich as the Righteous The righteous is more excellent then his neighbour saith Salomon Prou. 12.26 Hast thou the world at will but thou hast not heauen at will Hast thou siluer and gold But if thou hast not faith and a good conscience thou art miserable and whatsoeuer thou thinkest of thy selfe the poorest man that feareth God will not change states with thee for a good conscience is a continuall feast pray for this and say as Abraham for a sonne Lord what wilt thou giue mee seeing I want the true riches thy fauour and a good conscience Lord make me rich in these Vse 4. The conuersion of the Iewes shall be our riches it should make vs thinke long for their calling Gaine is pleasing to heare of but more to haue it wee shall bee gainers by their conuersion Knowledge shall then increase vpon vs as the waters that couer the Sea the light of the Moone shall be as the Sunne and the light of the Sun seuen-fold Zeale and all good graces shall increase A great light is now risen but a greater shall arise Blessed are the eyes of them which shall behold that time blessed shall our posterity be in whose dayes these things shal come to passe Let vs pray and long for the reuealing of such riches and in the meane time mourne for the hardnesse of the Iewes and cry vnto God in their behalf saying O Lord how long Returne O Lord and visite thy Ancient people with thy saluation Vse 5. The casting off of the Iewes was our Calling but the Calling of the Iewes shall not be our casting off but our greater inriching in grace and that two wayes First in regard of the company of belieuers when the thousands of Israel shal come in which shall doubtlesse cause many Gentiles which now lie in ignorance error and doubt receiue the Gospell and ioyne with them The world shall then be a golden world rich in golden men saith Ambrose Secondly in respect of the graces which shall then in more abundance be rained downe vpon the Church There shall be more good and they shall be also more good VERSE 13. For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any meanes I may prouoke to emulation them which are my flesh and might saue some of them A Third Argument is in these words taken from Pauls intention in preaching the Gospell as if he should say I doe cheerefully trauell ouer all the world to teach the Gentiles as for other reasons so also for this because I know the state of the Iews is not desperate but that they shal be brought home againe For the attaining of the meaning of these two verses Caluin hath supplied some words which indeed haue inuolued them in more obscurity Beza reades a great part of the thirteenth verse in a parenthesis but His Maiesties Translation vsing no insertion of words or parenthesis is plainest and best In these words we haue two parts the Argument and the Confirmation of it The Argument is in these words I magnifie mine office If by any meanes c. The Confirmation in the precedent words of the thirteenth verse I magnifie mine office I make my Apostleship that is his office honorable and famous that is I preach diligently the effect being put for the cause For that which makes a Preacher famous is his painfulnesse and diligence in his office Pauls preaching is not to bee vnderstood of his preaching to the Iewes which hee was not bound to doe as some expound performing therein a worke of supererogation which might be a signe of the conuersion of the Iewes or else Paul would not preach vnto them But of his preaching to the Gentiles because the faith of the Gentiles should be by Gods appointment the occasion or a meanes to bring the Iewes forward to Christ The end of Pauls preaching is vers 14. which is double The neerer To prouoke them of his flesh Psal 3.8 1. Cor. 3.9 that is the Iewes to follow them that is the Gentiles The remote end that some of the Iewes might be saued that I might saue some of them 1. Tim. 4.16 Saluation belongeth to the Lord as to the Author but he hath giuen vs Ministers to be instruments of it from whence we are called fellow workers with God So Paul exhorts Timothie to ply his booke and follow his studie that hee may saue himselfe and his hearers The Argument may be thus framed One end of Pauls diligent preaching to the Gentiles is that the Iewes may be called and saued therefore they shall be conuerted and saued Or thus The end of Paul in his preaching shall obtaine or come to passe but the calling of the Iewes is Pauls end Therefore the Iewes shall be called The Confirmation of the Maior is in the thirteenth verse in these words I speake to you Gentiles in as much as I am the Apostle of the Gentiles which words containe a solemne auouchment Gryn that Pauls end in preaching to the Gentiles is the calling of the Iewes as if he should say In the word of an Apostle or As I am an Apostle to you Gentiles I doe solemnely testifie that the end of my great labours in preaching ouer the world is not only my obedience to God and to saue you but to saue the Iewes also This Confirmation may bee put into forme thus The end which Paul entends as an Apostle shall come to passe But the end before named he auoucheth in the word of an Apostle Ergo. Also it might be confirmed out of the eleuenth verse thus Gods end cannot faile but Pauls end is the same with Gods end Ergo. If such a calling were not to come Pauls labour in a great part were lost doctrine The way for a Minister to make his office glorious is to be diligent in preaching So Paul speaketh for himselfe 1. Cor. 15.10 and commendeth himselfe for this 2. Cor. 11.22 and so to the end of the Chapter Vse 1. Paul challengeth credice to that he speaketh because of his calling 1. Cor. 4.1 It is very material that hearers should haue a reuerent opinion of the calling and office of their Teachers Let a man esteeme vs as the ministers of Christ Then will the word worke in vs when we heare it not as the word of man but as indeed it is the word of the liuing God Heare thy Teacher preaching the truth with such reuerence as thou wouldest heare Christ if he were vpon the earth 1. Thes 3.13 Vse 2. Our principall office is to saue men which reproues them which intrude themselues being no
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
ver 26. And so all Israel shall be saued Israel in part and all Israel seeme to be termes aptly opposing themselues The two secrets follow the first how long this blindnesse shall contiue viz. Till the fulnesse of the Gentiles be come in Vntill not that the fulnesse of the Gentiles might come in as some for first it agreeth not with the words secondly it was no secret to the Gentile neither were they ignorant that the Iewes were cast off that they might enter thirdly the word is to be taken in his proper sence in as much as it agrees with the place and with other Scriptures Fulnesse of the Gentiles a full and plentifull propagation of the Gospell whereby many of all nations shall be conuerted to God Quest Is this fulnsse past or to come Answ Beza et Gualter in locum Some thinke it is past because of the decay of the loue of the Gospell among the Gentiles quarrels arise zeale is cooled c. which deserue that as when the Gentiles came in but few of the Iewes beleeued so when the Iewes returne but few of the Gentiles should beleeue The state of the Gentiles being now like a vessell at the tilt and therefore their goodnesse greatly failing and so for this the conuersion of the Iewes not to be farre off But I take it that this fulnesse is to come and that the Gentiles shall more zealously professe the Gospell then heretofore My reasons first because the faith of the Gentiles shall prouoke the Iewes ver 11. Secondly if it were come the Iewes should cease to be obstinate and blind but yet they are as obstinate and blind as euer therefore c. Some thinke that the nations now professing the Gospell should fall away though others be added but hereof I see no reason rather the contrary for the conuersion of the Iewes shall bring riches to the Gentiles The second secret what shal become of the Iewes when the fulnesse of the Gentiles is come in namely all Israel shall be saued Where we haue first the thing secondly the persons The thing shall be saued that is conuerted by the preaching of the Gospell the effect put for the instrumentall cause or the consequent for the antecedent Piscator vnlesse some should say that the Iewes should be saued and not conuerted which were absurd The persons are set downe by name Israel with a note of vniuersalitie all Israel and so the secret is this that when the fulnesse of the Gentiles is come in there shall be a famous notorious vniuersall calling of the Iewes Some oppose this auerring that Israel is here taken for the elect of the Iewes and Gentiles I confesse that Israel is sometime so taken but here it cannot and they which affirme it bring no shadow of reason for their saying but their bare word But many things make it plaine that by Israel must be vnderstood onely the nation of the Iewes 1. It is to be taken here as it is before throughout this argument but it is to be taken for the nation ver 1 2 3. Against thâ—se do Dauid and Esay denounce the curses ver 8 9 10. and not against the elect and ver 14. Paul expounds Israel to be them of his owne flesh 2. The perpetuall opposition so often iterated from v. 11. to the 33. euince that here also it is to be taken oppositiuely to the Gentile and so of the Iew. 3. Many things in the text plainly shew it First Paul saith that he would not haue the Gentiles ignorant of what that all the elect should be saued Who euer doubted of it but of the calling of the Iewes there was a doubt Secondly he calls it a secret or mysterie but that all the elect should be saued is no secret Thirdly that you should not be wise in your owne conceits But if he here had onely declared that the fulnesse of the Gentiles should come in and that all the elect amongst them should be saued this would haue made them more conceited but Pauls drift is here to commend the Iewes not the Gentiles Fourthly and so the coherence bindeth that Israel is to be vnderstood as before ver 25. Fiftly Israel is called Iacob ver 26. which terme I remember not so much as once to be certainly taken for the elect of Iew and Gentile Sixtly the prophecies v. 26 27. are necessarily to be vnderstood of the Iewes as the opposition continued in the verses following plainly sheweth Obiect But there is no mention of this terme Iewes in this Chapter Answ The Iewes are called Israelites as by the more ancient generall and honorable name and also because the prophecies in the 9 10 and this Chapter runnes in this terme Israel And by Israel there is nothing more euident then that the Iewes are vnderstood as Math. 10.5 so also c. 9. v. 24. there is mention made of Iewes who ver 27. are called Israel So in this Chapter Paul saith that he is an Israelite and in another place he saith he is a Iew so Act. 2.14 and 22. Iewes and Israelites are taken for the same people Therefore there is no colour that any man should auouch all Israel to be taken otherwise then for the nation of the Iewes doctrine Before the end of the world the Iewes in regard of their multitude shall be called It is Peter Martyrs opinion that many places in Esay aime at this Beza saith It is very often deliuered in the Prophets Origen proues it out of Hos 2.7 Aquinas out of Hos 1.4 and Micah 7. from the 15. ver to the end of the chapter Oleuian out of Esa 27.9 Ezek. 11.17 and 37.22 which place Beza also alledgeth Math. 1.27 Luke 1.33 Pareus out of Reuel 7. To these I thinke may be added two pregnant places of the new Testament as Luk. 2.32 where Christ is called the glorie of his people Israel which must be vnderstood of their saluation He is not the glorie onely of a few but of the people and multitude But as yet Simeons prophecie hath not taken effect for the people haue not glorified Christ Also Act. 1.6,7 the Apostles expected the restoring of Israel they aske our Sauiour of the time who answers that it is not for them to know the times which the Father hath put in his owne hand In which answer Christ denies not that there should be such a time but as to me appeares secretly confesseth it Besides they wonderfully increase in all places where they are suffered as writers and trauellers report Wherein is yet fulfilled that part of the promise to Abraham that his seed should be as the stars in heauen If this promise be yet of force to them why not the principall promise that God should be their God Farther the prouidence of God wonderfully appeares in preseruing them to be yet a distinct people knowne in all places from other nations continuing a nation though they be hated and oppressed in all kingdomes and kept vnder
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