Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
proceeds as a Lord who manumits of his bond-seruants whom he pleaseth Saint Augustine compares God to a Creditor and vs to Debtors Aug. ad Simplicianum lib. 1. q. 2. We are all indebted to God If thou payest not thy debt thou hast whereof to reioyce if thou doest pay it yet hast thou not whereof to complaine I will haue mercy and compassion This mercy and compassion which in man is with a passion of the mind grieuing for the harme of another is in God a will without griefe or perturbation to help the miserable The first word signifieth freely to loue the other to put on motherly bowels as the true mother did toward her child before Salomon So then c. v. 16. This is the conclusion the sum whereof is as if he should say That which God ascribeth to himselfe is not to be ascribed to the will or power of any Creature but God ascribeth wholly to himselfe our Election and saluation therefore It is not in him that willeth or runneth but in God that sheweth mercy It is not in him that willeth or runneth Some apply this to Esaus running but it serues not his turne for Iacob by the mercy of God obtained the blessing Some apply it to Iacobs but it was not that but Gods mercy which holp him But the best is to vnderstand it of Election That Election is not of Iacobs or of any mans willing that is free-will or good desires or running that is good works but of Gods will and mercie which was auerred before ver 11. The cause of Gods mercy is his mercy doctrine The Doctrine out of these three verses Though God saue some and condemne others yet is hee iust Gene. 18.25 Rom. 3.5,6 Math. 20. Vse 1. Imitate Pauls zeale when God is challenged by vniust persons God forbid saith hee hauing indignation Alas our coldnes If it be a matter touching our owne Reputation wee are red-hot but though God be a thousand waies dishonoured we are key-cold Vse 2. In all things acknowledge God to be iust though thou vnderstand not the reason of things done by him Search not into the reason of his will but submit thy selfe For hee will haue mercy on whom he will haue mercy Hee iustifieth the Theese vpon the Crosse and condemneth some Infant Here chamber thy tongue remembring that GOD is the chiefe Lord. Stat pro ratione voluntas is good in God he willeth it so to be therefore it is iust For a thing is not Iust and then God willeth it but God willeth it and then it is Iust his will being the cause of things and the rule of all right Say not Why wil he elect this and reprobate this The thing is manifest but not the reason The manner of Gods dealing may sometimes be hidden but it can neuer be vniust If hee reprobate sinners it is iust because it agrees with their deseruings If he elect the sinfull it is iust because it agrees with his goodnesse A Carpenter hauing diuers trees before him of like bignes marks one to be sawne into boord another into sparrs c. If we aske him why he lines out one tree thus another thus hee will answere that hee meanes to imploy one of them for timber for the roofe another for other vses in the building But if you aske why he chose this tree for such vse rather then another all being of like goodnes he wil iudge the question vnreasonable and alledge his will so beyond the wil of God no inquiry must be made of the cause of the Election and Reprobation of men To this wee may apply that of Augustine Si non vis errare noli velle Iudicare Aug. tract 26. in Iohn in a matter not much vnlike God chuseth this man refuseth that both being a like guilty before him If thou wouldest not erre inquire not the reason Let whoso will search this deepe but let him take heed he break not his neck Thou seest some are rich some are poore some Englishmen some Spanyards some Noble some base Thou seest this and accusest it not vvhy then accusest thou God to be more vniust in willing this man to be an elect that man to be a reprobate Let vs praise that which is done because it is safe to be ignorant why it is done God hauing hidden the reason from vs. Vse 3. Mercy presupposeth misery therefore when we were elected we were considered as miserable Vse 4. The state of the Elect is certaine noted in this phrase I will haue mercy vpon whom I will haue mercy Euen as Pilate by the like manner of speaking denied to change that which hee had written Iohn 9.22 That which I haue written I haue written Which manner of speech we vse both when we wil not haue the reasons of our doings inquired after nor that which wee haue done to be altered Vse 5. Arminius who holdeth that it is in mans power to be saued if he will and that grace is effectuall by the euent is here confuted plainely vvhen all is attributed to the will mercy of God and nothing to the wil of man Grace is not effectuall because free-will willeth but free-will willeth because grace is effectuall VERSE 17. For the Scripture saith vnto Pharaoh Exod. 9.16 Euen for this same purpose haue I raised thee vp that I might shew my power in thee and that my Name might be declared throughout all the earth THat God is not vniust in electing appeared verse 15.16 That hee is not vniust in reprobating others of equall condition with the Elect is shewed in this Verse and in the next verse both are concluded This verse is to be referred to these words ver 14. God forbid For the Scripture saith c. The profe is from a testimony of Scripture where we haue first The Quality of the testimony and secondly The Substance The Quality is that it is vvritten Hence is to be obserued that Paul plainly proues these darke points by the Word of God Vse 1. Pauls practice is for the imitation of Ministers doctrine Vse 2. Hearers are to receiue nothing but that which is signed with the hand and seale of God as we receiue no money but that which hath the armes and seale of the King Vse 3. The Scripture is a competent Iudge of cōtrouersies of faith because it saith to Pharaoh it speakes to vs it is no mute letter as the Papists affirme For indeed it speaketh not onely of things contained in it but to vs As the statutes of the Land not onely containe the will of the King but call to vs for obedience The substa◅e of this testimony is taken out of Exo. 9.16 vvhere is declared how God deales with Pharaoh For this purpose I haue stirred thee vp c. I haue stirred thee vp That is I haue raised thee vp * Beza or I haue created thee b Culu super Exod. or I haue raised thee
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 Christian life goes farther and hath griefe for invvard corruptions 2. A Ciuill man makes some conscience of publike greater offences as murther treason c. but secret sinnes and those of lesser account as idlenes continuall gaming c. hee swallowes without checke so also common swearing by Faith and Troth and by your leaue your ciuill man can sweare in the most odious manner if he be angred But a true beleeuer makes conscience to be idle and in the least manner to offend God 3. A ciuill man regards onely to haue reputation in the world The true Christian to haue it with God 4. A ciuill man regards something the duties of the second Table but nothing of the first Indeede hee will come to Church but for a fashion and ciuilitie if he haue no other businesse to meete and speake with a friend if no bargaine or merry meeting be in his way but a true Christian makes regard of both Tables specially of the first Now alas this righteousnesse cannot auaile nay indeed the opinion of it is one of the greatest impediments to a mans saluation that can be because it is hard to bee vnpossest of that which attributes so much to our selues As a horse ill paced at first is harder to bee brought to a good pace then one which was neuer handled so a notorious wicked man is sooner brought to repentance then one righteous inough in his owne conceit As there is more hope of a foole then of one wise in his own conceit Pro. 26.12 So our Ciuill man might haue attained that righteousnesse if he were not perswaded hee had attained it already Mat. 21.31 Publicanes and Harlots shall goe before such into the Kingdome of Heauen As therefore vvhen blinde Bartimeus came to Christ Mar. 10.50 he threw away his Cloake so must we throw off our owne righteousnesse as a Beggers Cloake if we would be iustified in the sight of God Vse 4. Here is the Necessitie and commendation of Faith wee dispraise not good workes but we affirme they are not the cause for which wee are iustified in the sight of God From hence the Papists take occasion to slander vs as if we were enemies to good workes Am I an enemy to a Noble man because I will not attribute that to him which is onely due to the King We acknowledge good workes to bee necessarie in euery one that will be saued but wee ascribe our Iustification not to our good workes but to the good workes of Christ apprehended by Faith Not that wee would dishonour good workes but that wee would not dishonour our Sauiour Christ Ob. But this brings in slothfulnes and liberty and makes men carelesse to liue holily An. If I say to a common Souldier in an Armie You cannot lead this Armie against the enemy Will the Souldier say Then I may be gone There is no neede of Mee Or if I see a poore man at his day-labour and say to him that hee shall neuer purchase 10000. pound land a yeere by working for a groat a day Will hee therefore giue ouer his worke and say he is discouraged So neither doth our denying Iustification to good workes set men off from a care to liue well If any are enemies to good Workes they are the Papists who dispense with Lying with Whoredome Murder c. This we teach That Faith is necessary to iustifie a mans person Good workes necessarie to iustifie a mans Faith Yea that without them we cannot be saued Hee that attributes his Iustification to good workes is a Papist he that quite denies good workes is an Atheist Beleeue and thou shalt bee saued but if thou beest a profane wretch thou neither beleeuest nor shalt be saued if thou repentest not Doest thou beleeue in Christ Doe the workes which Christ commanded thee that thy Faith may liue and then liue by thy Faith As the Waxe in the Candle makes not the light but maintaines and cherisheth it So good workes iustifie not but yet they maintaine and cherish Faith which doth iustifie and according as is the degree of our Sanctification and Obedience so more or lesse doe wee feele the sweetnesse of Faith in our Iustification before God VERSE 32. For they stumbled at the stumbling stone 33. As it is written b Esay 8.14 18.16 1 Pet. 2.6 Behold I lay in Sion a stumbling stone and Rocke of offence and whosoeuer beleeueth on him shall not be c Or confounded ashamed THe Iewes misse of Righteousnesse to Iustification because they beleeue not in Christ Here is shewed the reason why they beleeue not in Christ who came of their flesh and preached amongst them The Reason is set downe in the end of verse 32. vnder a Metaphor continued by Paul The Iewes pursue and follow after righteousnesse but as hee that runnes in a race if hee stumble and fall loseth the prize for another gets before him So they stumbled at the meanes of Christ in whom onely righteousnesse was to bee had Is not this the Carpenter Maries Sonne say they Mar. 6.3 Can he giue vs a righteousnes better then our owne So when Christ told the woman of Samaria of Water of Life Art thou saith she in contempt Ioh. 4.12 greater then our Father Iacob that gaue vs this Well Canst thou giue better water then this Thou art a like man In this reason Christ in regard of his outward pouertie is compared to a stumbling stone And the Iewes refusing to beleeue in him because of his pouerty are said to stumble and not to attaine the righteousnesse for Iustification which they pursued Wee stumble many times at a stone which for the littlenesse is not marked so the littlenesse of Christ was the occasion of their stumbling they thinking that the neglect of so meane a person as hee outwardly seemed could not preiudice them Now because some might aske who this stone is and who laid it in their way Paul shewes these things with other verse 33. by the Testimonie of Esay 8.14 and 28.16 where we haue fiue things 1. Who this Stone is namely Christ who is often called by Dauid his Rocke Psal 118.22 not for offence but defence Ephes 2.20 and by him and Paul a chiefe Corner Stone because as the walles of a building are ioyned and holden together by the Corner Stone so the Church is vpholden by Christ But here hee is a stumbling stone Not in himselfe properly in the first place but by accident when he is reiected of the builders Hee is so Passiuely not Actiuely for hee is giuen to saue men not to destroy them to keepe them vp not to make them fall In his owne Nature he is a Iesus but when hee is not receiued he is a Rocke of offence and becomes a seuere Iudge A Stone to stumble at and a Rocke of offence are diuersly by Interpreters applyed The first to the Gentiles the second to the Iewes and contrarily also by
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
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
verse 15 16 17. Therefore as that before is to be vnderstood so is this And as large a sense as Hauing mercy hath so large must hardening haue Then not onely of Actuall hauing but of the purpose it must bee vnderstood He should haue said He stirres vp to destruction whom he will but he saith he hardneth that he may shew how he stirreth vp namely by hardening Hardnesse is an estate of a corrupt heart whereby it is disposed to all euill yeelding no obedience to God and it is threefold First Naturall which is the estate of all men Secondly that which is contracted by a custome of sinning as a path is hardened by continuall trampling of passengers Thirdly Iudiciarie which GOD inflicteth vpon men as a Iudgement This is here meant for finding all in their naturall hardnesse hee hardeneth that is reprobates whom hee pleaseth Q. But all hardnesse is finne How then can God be said to harden A. There is a difference betweene hardnes and hardning Hardnes is sinne but to harden is not alwayes so and this is from God not as sinne but as his iust Iudgement For it is not possible that by him we should sinne by whom wee repent and rise from sinne euen as bitter water and sweet issue not from the same fountaine It is from God that we stand from our selues that we fall God is said to harden properly not by making soft hearts to become hard for Pharaohs heart was neuer but hard nor by putting hardnes into the heart as the Papists vniustly charge vs to affirme nor by only suffering vs to be hardened which is the opinion of the Papists dreaming idlely of an idle permission in God making him like the Poets Iupitor who was feasting in Aethiopia while things went out of order but three wayes 1. By forsaking not making it hard but not taking the hardnes away He hardneth that is he softneth not He hardneth not by putting in hardnes but by not putting in the softning oyle of his mercy as the Sunne causes darknes by with-drawing his light 2. By punishing for finding the heart hard if hee please not to pardon it and to soften the heart hee inflicteth a new hardnes as a punishment of the former And this he instilleth not but effecteth three wayes 1. Either by Satan to whose power hee deliuereth such a heart for him to worke vpon 2. Or by themselues giuing them ouer to their owne hearts â—usts 3. Or by the preaching of the Word For as the middle region of the Ayre is more cold by the Anteperistasis so the heart of a Reprobate more hard by the Word not properly but accidentally as a resty horse the more hee is spurred forward the more goes backward By actuating and exciting the present euill inclination of the Creatures by propounding an occasion to manifest it as the Sunne being in it selfe most cleane by the force of his beames draweth out of a dunghill stinking and vnpleasant vapours Hardnes then is caused by the Commandement Occasionally by our owne malice Meritoriously By Satan Efficiently By God Iudicially So Satan is the Tormentor a sinfull man the guilty person God the Iudge and that a Iust one who knowes how to vse euill meanes well being no wayes the cause of sinne as sinne but alwayes ordering it for his glory and the good of his Elect. For sinne is like a Ship Man the Mariner Satan the spirit or winde God the Pilot at the sterne directing all things to his glory doctrine The will of God is the cause of Election and Reprobation as hath beene shewed before Vse 1. Our goodnesse or ilnesse is not the cause of Predestination In election is excluded the merit of man and the debt of God and yet it is to bee confessed that some way the goodnesse of man is the cause of election Praedestinatio quantum ad principium sine nobis non sine nobis quantum ad finem Paulus de Pala. Gran. in ca. 25. Math. Aliud est principium Actionis abud Cognitionis that is not of the Action of God Electing but of our Cognition and knowledge that we are elected Consider election Compositiuely there is no cause but Gods will Consider it resolutely and our Vocation is the cause whereby we know it In Reprobation our ilnesse is excluded as a speciall personall discretiue cause but not as a necessary condition or generall meritorious cause without the which God will not reprobate any Vse 2. Here also appeareth that man falne is the subiect of Predestination Of election it is because it is called mercy which presupposeth misery and faultinesse It is of Reprobation because it is called hardning Now this is a Rule that God hardens none but such as are hard before Neither can it be auoided by an interpretation of Actuall Hardnes For here is to be remembred that Paul speakes of Gods purpose as hath beene obserued before out of Martyr And if hee actually harden none but them which are hard neither did hee euer purpose to harden but such Also if it bee not here to be vnderstood of the Decree of Reprobation there is more in the Antecedent then in the Consequent This verse being the determination of the point according to the meaning of that which is before deliuered and thus doe most Interpreters vnderstand this secret Augustine often calleth the subiect of Gods Decree The Damned Masse Lege doctissimam Aug. Epist quae est ad Sixt. presb num 105. That Masse saith Anselme Ibi gratuita est indulgentia vbi iusta poterit esse vindicta Ansel to which death is due Hereby is perspicuous both the Mercy and Iustice of God Because there is a free Indulgence where there might haue beene a iust reuenge He loued Iacob by a free Mercy he hated Esau by a due and deserued Iudgement They that against this pretend the absolute right of God obserue not how this way that Absolute right is more excellently manifested when Authoritie is attributed to him among all mankinde being guilty to saue or to damne all or none or some at his owne pleasure An absolute Monarch who hath power of life and death if his subiects should rebell hath by his absolute power iust right to pardon them all if hee will or some and not others whereof hee needeth giue no other reason then his pleasure But sure he could not be counted a iust Lord and Gouernour if out of a plea of absolute command hee should deuoid from his protection and cast off any his subiects without relation to any Rebellion or other crime If you aske whether God can annihilate all things I answere Yes If whether hee can reprobate good Angels or Men for Angels and men to bee neither good nor bad is an idle fiction I say hee cannot by the perfection of his nature which can not but loue goodnesse as Augustine excellently He rendreth good for good because hee is good Euill for euill because he is iust God
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
what I pray you shall become of all our zeale and studie in the Law Paul answeres as if he should say I will tell you what becomes of it it is not al worth a rush for Israel hath not obtained that which he sought but the Elect haue obtained Ob. Why then doe you thinke all Israel damned Ans No saith Paul Israel is taken equiuocally Elect Israel is saued Reprobate Israel is damned Heere are two parts 1. A proposition Israel hath not obtained that which he sought 2. The explication of the terme Israel this is taken two wayes as the name Christian there are some elect some reprobate some reall some nominall those haue obtained these are cast way What then that is what shall we say then namely this Israel hath not obtained c. Israel the people of God not so indeed but outwardly and in shew Hath not obtained that which he sought What is that Iustification in the sight of God and saluation Why hath hee not obteined Because he sought these things in and by his owne righteousnesse Though he sought busily againe and againe as the word imports yet his labour was lost Hath not obteined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth hath not hit the marke he aimed at the marke but shot wide put himselfe to a great deale of paynes to no purpose The election hath obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hit the marke and got the prize which is iustification The election that is the elect the abstract for the concrete as seeing a proud man we say there goes pride it selfe So circumcision for a Iew c. He those to speake thus to note a secret namely that whosoeuer are saued obteine it not by any thing but by the meere grace of God For election which is the foundation of iustification and saluation is of grace The rest were blinded or hardened The rest that is the reprobate were blinded in the passiue to note the suffering of the iust iudgment of God for beside their naturall hardnes God casteth another hardnesse vpon them as a punishment of their naturall leauing them to themselues and giuing them vp to the diuell to be blinded The Antithesis requires that hee should haue said the rest haue not obtained but he speakes this of purpose to shew the cause of their not obtaining which is their hardnesse or blindnesse of minde Reprobation is not the cause of damnation as election is of saluation nor a cause at all vnlesse you say a deficient cause as the sunne is the cause of night Damnation followes reprobation but the cause of it is sinne not Gods decree The Iewes then are cast away not all but onely the reprobate doctrine No elect cast away no reprobate but cast away Rom. 11.2 Ioh. 6.37.39 Ioh. 17.9 2 Thes 2.13 Reu. 21. vlt. Vse 1. There is election and reprobation Vse 2. Certainty of saluation followes election Vse 3. A man may be the Israel of God in some sence and yet be damned examine thy standing Vse 4. As the Iewes are distinguished into elect and reprobate so is all mankinde there is not a third to be found There are two Captaines God and the diuell two armies the elect and the reprobate two Citties heauen and hell two manner of weapons righteousnes and vnrighteousnes two kinds of wages saluation and damnation see thou be on the cunning side which is Gods Vse 5. A man may haue a desire to be saued seeke it vse meanes and yet be damned as here it is sayd of Israell Obiect But Christ sayth seeke and you shall find Answ True if thou takest Christs meaning that is seeke well or as I direct you otherwise a man may seeke and misse This word well is but a few letters but of great operation for it is the forme of all arts As Rhetoricke is the art of speaking well Logike the art of disputing well Magistracie the art of gouerning well Christianitie the art of liuing well not euery Magistrate gouernes wel nor euery Christian liues well nor euery seeker seekes well and therefore many as the Iewes take great paynes find nothing as Peter fisht all night and tooke nothing Euery seeking then and desire shall not obteine There is in euery man a naturall desire of saluation the veriest reprobate when he dyes had rather goy to heauen then to hell Content not thy selfe with a bare desire of saluations thou must desire and seeke it by the meanes and in the way that God hath appoynted Many aske and haue not because they aske amisse And euery one that striues for maisteries is not crowned except he striue lawfully So many seeke saluation and are not saued not because they seeke but because they seeke amisse To seeke that we may find foure things are to be obserued First the time Secondly the place Thirdly the paynes Fourthly the continuance 1 Seeke first the kingdome of God and his righteousnes If thou seekest it not first but at all leasures it s a thousand to one thou shalt neuer find it Vsually men post off this to their age in their youths they may not heare of religion for dulling their wits then nothing but pleasures old mens heads must not be set on young mens shoulders but when they come to be old and ly vpon their death bed then send for the minister Is this enough I should maruell if God should be content with the branne and dregges of thy life when the diuell hath had the flower and first broaching of the Gospell There 's an old saying He that neglecteth the occasion the occasion will neglect him as it appeareth by the example of the fiue foolish Virgins To them which neglect the time is that spoken You shall seeke me but you shall not finde me and where I am can you not come He that hath lost a ring and seekes a mile from the place where he lost it is not like to finde it Obserue the place and seeke saluation where it is to be found that is in Christ in whom are all treasures The Iewes sought it in themselues and missed of it Beware Papist But where is Christ to be found Resort thou to the house of God If Christ be any where to be found it s there not in an alehouse and the meetings of profane men 3 Seeke painfull not ouerly as the woman for her groat Luc. 15. Seeke as for siluer search as for gold prov 2.4 The mine of gold lyes not in the first spade it lyes deeper it s well if after all paynes we find it at the last 4 Continue seeking hee that continues to the end shall be saued its worth all our paynes though all should seeke a thousand yeares giue not ouer till thou hast found Israel sought for saluation in the obedience of the law but found it not what shall then become of our wicked profane wretches which seeke not at all What shall become of them which seeke only
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
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