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
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
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast
A PLAINE EXPOSITION VPON the whole 8. 9. 10. 11. Chapters of the Epistle of Saint PAVL to the ROMANS Wherein the Text is diligently and Methodically resolued the sence giuen and many Doctrines thence gathered are by liuely vses Applyed for the benefit of GODS Children Performed with much variety and conuenient breuitie being the substance of neere foure yeeres Weeke-dayes SERMONS By ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods WORD ROM 2.10,11 10. To euery man that doth good shall be glory and honour and peace to the Iew first and also to the Grecian 11. For there is no respect of persons with God NOLI ALTVM SAPERE LONDON Printed by George Purslowe for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1618. TO The very Noble and Religious Gentleman Master Nathaniel Bacon Esquire TO The very Honorable and most worthy Lady the Lady Iane Cornwalleys his wife Grace and Peace be multiplied from God the Father and from our Lord Iesus Christ SIR I PRESENT to your Nobleness these my poore labors which shall be much honoured if you will vouchsafe as gracious an eye to them written as you did a reuerent eare to them vttered by voice As a picture attaines not the life so neither can writing expresse that liuely Energie of the voice which consists in Vtterance and Action the two Ladies of Speech yet as the picture of a friend is much esteemed for the representation so I cannot but hope of your fauourable approuall of the Copy to whom the principal was so acceptable The stile must needs lose something because I haue endeuoured to abbreuiate many things in vvriting which I tooke more liberty in speaking to deliuer And yet I hope that nor I nor my labours shall for this lose with the Iudicious for Timantes a famous Painter as your selfe if any know was the more commended because by his pictures more was to bee vnderstood then vvas expressed As all that knowe your Noblenes haue experience of your Religious mind so haue I also of your deepe iudgement by whom no Author can lose you beeing able and vsing accurately to examine euerie vvord wherein any excellent thing may bee couched If I were able to write learnedly I would vvish such a Reader as I am MADAM I Humbly intreat you with fauour to receiue this fruit of yor owne goodnes If I haue performed any good by my poore labours those which receiue it owe the acknowledgement next vnto God to your Ladiship who haue so watered my studies with your coūtenance and beneficence that euen my Barrennes hath both by preaching and writing yielded some fruit which as it may be profitable to some is cōfortable to my selfe to haue brought forth so I hope it shal somwhat further your Ladiships reckoning at the day of Christ I know you take no pleasure to haue your goodnesse published because you account Vertues fairest Theater to be a good Conscience yet it becomes an ingenuous mind to professe by whom he profiteth And I wish that all the world vnderstood of your Honorable disposition and Christian carriage both in publique and priuate that many more might be prouoked by your Noble example For as in all natiue and infused Graces you immeasurably exceed the painted Sepulchers of these dayes so is your Ladiship in holy knowledge discreet zeale and compassionate charitie a liuely Image of those ancient Heroines commended by Saint Hierom and other Fathers and also by vnerring Writers As Ladies delight not onely to see faire Iewels and curious Needleworks but to take them out and weare them so I can truly testifie that your Ladiships care is not onely to knowe but to expresse and weare the good things you know in your conuersation I earnestly pray for the increase of Gods fatherly blessing vpon your soule and I craue your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all humble obseruance ELNATHAN PARR To the Christian Reader increase of faith and loue GEntle Reader thou hast here the summe of diuers of my Lectures vpon that most comfortable Chapter the 8. to the Romanes and also vpon those three difficult Chapters next following viz. the 9. 10. and 11. wherein I haue endeuoured plainly to open the words diligently to vnfold the Argument briefely to comprise the doctrine and being euidently proued liuelily to apply the same In which Application I haue had a principall respect of these three things namely to comfort the distressed sinner to humble the obstinate and to exhort and prouoke the penitent to more obedience Also those mysterious points of Predestination Reiection of the Iewes Vocation of the Gentiles and Revocation of the Iewes are here soberly and diligently discussed and made plaine Beside diuers dangerous Positions of the Romanists and of Arminius oppugned many other material doubts and questions cleered by the way As I haue laboured to doe thee good so I desire thee not to requite me with euill If in some things thou thinkest otherwise abound in thine owne sence but censure not rashly remembring that it is easier to pluck downe a house then to build one If thou blamest the stile as too homely be perswaded that wise men desire rather a carefull then an eloquent Physician If thou readest therein read to profit thy soule which if thou doe not we are both losers but thou must giue account for both our losses For as for vs we are vnto God a sweet sauour of Christ both in them which profit by our paines in them which profit not That thou mayest profit I commend thee to God to whom also I desire thee to commend this labour and Thy true friend in our common Sauiour Elnathan Parr A briefe summe of the Doctrines handled in this BOOKE CHAP. VIII Doct. 1. THose which are in Christ by Faith shall not be condemned Verse 1. Doct. 2. Our vnion with Christ the cause of our good life Doct. Our vnion with Christ frees vs from the power of sinne and of death Verse 2. Doct. 1. The Law cannot iustifie vs because we cannot perfectly keepe it Verse 3. Doct. 2. Christ came into the world and was incarnate of the Virgin Mary not of his owne will and yet not vnwilling but by the will and Decree of his Father Doct. 3. God by the death of his Sonne on the Crosse in our nature hath so taken away and abolished sinne that it can not rule in vs here nor condemne vs hereafter Doct. Whatsoeuer Christ did concerning the Law is ours by imputation so fully as if our selues had done it Verse 4. Doct. Carnall men and spirituall are contrary Verse 5. Doct. Whatsoeuer the flesh or corruption doth minde or sauour bringeth death so on the contrary for the spirit that is the regenerate part Verse 6. Doct. 1. All vnregenerate men are enemies to God and God to them Verse 7. Doct. 2. The Law of God is the rule of our subiection to
Obedience of Christ God accepts of a willing minde for the deede There is great difference betweene debts owing to men and owing to God The more wee pay of our debts to men the lesse we haue but the more we pay to God the more we haue and are the better able to pay The more thou prayest the better able thou shalt be to pray c. VERSE 13. For if yee liue after the Flesh ye shall dye but if ye through the Spirit doe mortifie the deeds of the body yee shall liue IN the 12. Verse the Apostle had an Argument ab aequo honesto which were enough to perswade but in this Verse he more strongly vrgeth it Adhibet calcaria sortiora Martyr The Argument is drawne from the contrary Ends of obedience and disobedience and so containeth two Arguments the one a Cōmination in the first part of the Verse the other a Promise in the latter both Conditionall as all Promises and Threatnings are If yee liue after the Flesh Following the lusts of your corrupt heart Yee shall dye Not onely the death of the body in the separation of the soule from it but of the soule in the separation of it from God Q. But why saith he Ye shall dye and not Ye shall bee damned in as much as that is chiefly meant A. Because the Spirit of God would driue men from Sinne by that which is most fearefull which is Death The remembrance of Death doth more forcibly moue the minde then the remembrance of Hell though hell bee a thousand times more grieuous then Death For our Affection is moued according to our knowledge of the thing That which most wayes is knowne affecteth most wee know hell onely by Faith but wee know death to bee fearefull by Faith by Reason and by Sense By Faith because the Scripture declares it By Reason because it is a separation of things so neerely and naturally ioyned and consenting By sense because we feele it growing vpon vs euery day But if yee mortifie that is beate downe cut off cast away cause to dye a Metaphor taken from Surgeons who before they cut off a Limbe mortifie the place The deeds of the body That is Actions and Affections but actions are named because by actions affections are manifested The body is either taken for Corruption or rather euill deeds are called the deeds of the body because the body is the instrument of working them By the Spirit Sarcenus That is the helpe of the Holy Ghost or by the Regenerate part Ye shall liue Eternally in happinesse Of the which Sanctitie is the way This life scarce a shadow In the latter part there is the Promise Ye shall liue The Condition If ye mortifie the deeds of the body by the Spirit Where 1. The action mortifie 2. The Obiect The deeds of the body 3. The meanes By the Spirit doctrine Saluation is promised on the Condition that we liue not after the Flesh but after the Spirit Rom. 6.22 Gal. 6.8 Vse 1. A hard thing it is to forsake sinne it is mortification It is hard for old friends to part wee lay together in the same wombe and it hath beene our vnhappy play-fellow and companion euer since wee were borne Yea sinne stickes as fast in our nature as a tooth in our heads or our soule to our body as we cannot part from these without paine so neither from Sinne. It is the nature of Sinne not to bee driuen away without force and violence A few angry lookes and sharpe words will not doe it You may rate away your dogge but sinne will not stirre for words as appeares in many who will speake bitterly against their sinnes and themselues with Beast Wretch c. and yet anon to the practice of them When thou hast to deale with Sinne haue no compassion but fight against it with a bloudy and cruell mind So much as thou sparest it so much thou hurtest thy selfe 1. Sa. 15.20,23 1. Kin. 20.42 Saul spared Agag and Ahab spared Benhadad but it was their ruine so if thou sparest sinne it will cost thee euen the Kingdome of Heauen Kill therefore thy sinnes or they will kill thee It is a case of life and death Be carefull Old wounds must haue strong medicines O what adoe haue wee with Pride Hypocrisie Couetousnesse Lust Hee that fauoureth these let him want fauour Vse 2. The deeds of the body are mortified by the Spirit Wee doe the worke but by the power of the Spirit The strength vnto mortification is put into vs from Heauen We are as able with our little finger to shake the foundation of the earth as to shake out sinne by our owne strength He that goes among Lyons must needs be torne in pieces Sinnes are Lyons Hee that stands vpon the shore when the tide comes thinking to beate backe the water with his hand is soone eaten in and drowned Sinnes come vpon vs as waues we must drowne if God help vs not By Gods helpe the walles of Jericho fell downe Samson kild a Lyon and Daniel is safe in their very den and Moses diuides the Sea So mortification of Sinne is possible by the helpe of the Spirit otherwise impossible When therefore thou feelest Pride Couetousnesse Lust growing vpon thee begge the help of the Spirit or else thou art vndone Pray with the words of Iehoshaphat 2. Chron. 20.12 O Lord God there is no strength in me to stand against these sins neither do I know what to do but mine eyes are toward thee Vse 3. If you mortifie he speakes to them which had mortified sinne before they must continue so doing In this life thou shalt neuer want something to be mortified Hast thou begun to repent Neuer giue ouer so long as thou hast a heart to sigh for thy sinnes We weede our Gardens and are euer weeding Sinnes are ill weedes and grow apace our hearts are a Step-mother to Goodnesse and a naturall mother to Vice therefore be alwayes dealing with it The Captaine that batters the Enemies Fort a day or two and then giues ouer giues the more courage to the enemie and loseth his labour So is it if wee continue not our course of mortification Elisha was angry with Ioash for smiting the ground but thrice with the arrows 2 King 13.19 O saith be thou shouldest haue smitten fiue or sixe times and then thou shouldest haue smitten the Aramites till thou hadst consumed them So leaue not thy sinnes till thou hast consumed them lest they consume thee Vse 4. There is a necessity of mortification the want wherof brings a Necessity of damnation Those things which God hath ioyned no man can part Hee hath ioyned vnmortified sinnes and death together they cannot be parted When thou goest to buy a commodity if the price bee great thou forbearest and shalt thou fly vpon sinne knowing what it will cost thee If Iudas had knowen as much before he betrayed his Master as hee
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
intercession for vs. So that vpon these grounds whosoeuer stands must needs be certaine Yea with reuerence be it spoken Christ must cease to be himselfe if we be not saued neither can he be saued without vs as the head liues not without the body Vse 4. The state of Gods children is sure in it selfe and in God and they know it to be so and that it shall so continue Obiect But they doubt Ans True but they ouercome doubting by their Faith So that though by their flesh they doubt yet by their Faith they are certaine as Paul saith here He is perswaded Ob. Paul was indeed sure but by Reuelation A. It is no where so written nor can be proued Apostolus non loquitur singulariter de se sed in persona omnium Praedestinatorū Aquin. in loc and Paul speakes heere not singularly of himselfe but in the person of all the predestinate as in the whole current of the rest of this Chapter and Epistle appeares Otherwise by this obiection of exemption by priuiledge it may as well bee auouched that Saint Paul intendeth to proue or auerre no more then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory 8.18 that onely Saint Paul had the first fruits of the Spirit 8.23 that Christ made intercession onely for S. Paul And so his comfortable arguments here deliuered should serue rather for a glorious displaying of the speciall priuiledge of the Writer then for the personall application sound comfort of the children of God his fellow-beleeuers to whom and for whom hee wrote this and other Epistles Therefore this comfortable and firme perswasion certainely is a thing common to all beleeuers Ob. But the word sometimes signifies a coniecturall perswasion which may faile A. But so it cannot here by the iudgement of our Aduersaries themselues who say that he was certain by Reuelation When this word is vsed of others singulars it is the perswasion of Charity which may faile But when of the holy Catholike Church or of our selues according to the word then it is the perswasion of Faith which is most certaine Ob. But we may be sure now but not of the time to come A. Yes well inough because Paul saith no future thing can separate vs from Gods loue 1. Cor. 13.8 And if our Charitie shall neuer fall away much more shall Gods loue continue Doubt not therefore but be beleeuing And yet this is not our praise not to doubt but to ouercome doubting by our Faith Let this encourage thee against all tentations Martiall men descend with great resolution to the battell vncertaine of the euent Thou art certaine of victory be therefore couragious Vse 5. If we esteeme not Christs loue aboue all other things hee may haue iust cause to account his bloud loue ill bestowed on vs. If a wife should loue her husbands estate more then himselfe she were vnworthy so were we if wee should preferre any thing before God who loues vs Thus. Phil. 3.8 Paul accounts all other things as dung in comparison hereof Nay our Sauiour saith Luke 14.26 that hee that hates not all deare things in comparison of Him is not worthy of him Heauen is not so much to be desired as Gods loue nor hell so much to be feared as the want of it It is better to bee in hell with Gods loue then in Heauen without it if that were possible Loue Christ then more then Heauen more then thine owne soule who left heauen to redeeme thy soule Whom doest thou loue best Christ or other things If thou bestowest more paines to get riches and more cost to compasse thy pleasures then thou doest to obtaine Christ sure thou louest these aboue Christ If thou wilt neglect Christ and his Word rather then renounce thy vile affections thou louest thy selfe more then Christ He that tasteth hony rellisheth not other things so where the loue of Christ is other things will be of small account As the Starres though they be as well in the day as in the night yet shine cleerely in the absence of the Sunne and are obscured in his presence so till men taste of Christ worldly things are pleasant and admired but when Christ comes they be nothing delightfull as before THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES CHAP. IX WHile we were conuersant in the former Chapter we dwelt amongst many comforts Now wee are to deale in a subiect of another nature Then we camped as it were in Elim in a place of Palme trees and water now we are to passe into a wildernesse of much difficulty and trouble There we lodged in a sweet Harbour of consolation here we must put into the Ocean and almost bottomlesse depth of abstruse and hidden mysteries If it be as a wildernesse we hope for the holy Spirit as that piller to guide our way and to lead vs into the Truth which is more nourishable then the honey and milke of Canaan If it be as an Ocean we hope by the benefit of our Card which is the Word and the Pylot which is the Spirit with the wind of Prayer and Oares of diligence to arriue safely vnto the Land yea with Moses to walke thorow the Bottom vnto the desired shore of Truth he that gaue vs assistance to speak of comfort will also enable vs to speake of these secrets Qui dedit quod locuti simus dabit sicut eredimus quod loquemur Leo serm 1. de pass Dom. This and the two next Chapters following pertaine to one Argument about the coherence whereof Interpreters speake diuersly yet almost all agree in this that Paul here remooues a great obiection of the Iewes against the doctrine of Iustification before deliuered which was made after this manner If none be iustified but by faith in Christ then the Iewes are not iustified but in the state of condemnation for they hate Christ haue crucified him and persecute such as belieue in him But it is absurd to affirme that the Iewes should not be iustified Therefore men may bee iustified though they belieue not in Christ The Minor assumed hath three fortifications as the Iewes thinke impregnable First the promises are made to them and theirs But if Pauls doctrine of Iustification bee true then the promise faileth and God is made lesse then his word which is blasphemy to auouch Secondly No people vnder the Sunne are so zealous of righteousnesse which their righteousnesse and zeale that it should be of no reckoning and the Gentiles that neuer intended the Law to be receiued for their faith in Christ seemes contrary to Reason and Iustice Thirdly then hath God cast off his people whome he hath chosen which is not to be thought and therefore they conclude that Iustification by faith is a doctrine of Pauls deuising and not the Truth of God For answere to the Argument the Minor is to be denied For it is not absurd to affirme
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
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
wants but few the want of faith Vse 5. The Lawe is a heauenly thing and many wonders are contained in it of which wee shall comfortably vnderstand if we studie it aright Study it not as the Iewes or Papists doe to be iustified by it but to bring thee to Christ and then to walk in all obedience with thankfulnesse If thou doest thus thou hittest the nayle on the head If the Lawe driue vs not to Christ as the storme the birds to the Row and the ship to the hauen all other intents and studies are of no value Euery precept must teach vs our weaknesse euery promise must set our teeth on edge and euery curse as the lash of a whip make vs cry peccaui and bring vs down vpon our knees with Iesu thou sonne of Dauid haue mercy as the blind man cried in the Gospell And when thou art come to Christ thou must not cast away the Lawe but vse it still to make thee more to cling vnto Christ and as a rule of righteous liuing Christ is the end of the Lawe not the killing but fulfilling end Finis non interficiens sed persiciens Aug. not to end but to vrge thy obedience When the Marchant is come aboord his ship by boat he drownes not his boat but hoyses it vp into his ship he may haue vse of it another time or as a Noble-man neglects not his Schoolemaster when he is come to his lands but preferres him So certainly if the Lawe though sharpe hath brought thee to Christ thou canst not but loue it for this office if thou doest not thou hast not Christ Yea it will be the delight of a man to be then doing when Christ is with him as Peter then willingly and with successe cast out his net Without Christ the Lawe is an vncomfortable study but with him nothing more delightfull VERSE 5. For Moses describeth the righteousnesse which is of the Lawe that * Leuit. 18.5 Ezech. 20.11 Gal. 3.12 the man which doth those things shall liue by them 6. But the righteousnesse which is of faith speaketh on this wise * Deut. 30.12 Say not in thy heart Who shall ascend into Heauen That is to bring Christ downe from aboue 7. Or Who shall descend into the Deepe that is to bring vp Christ againe from the dead 8. But what sayth it * Deut. 30.14 The Word is nigh thee euen in thy mouth and in thy heart that is the Word of faith which we preach HEre Paul brings an Argument to euince that faith abolisheth not but stablisheth true righteousnesse thus The righteousnesse of faith is that which Moses teacheth vnto Iustification Therefore Iustification by faith abolisheth not righteousnes but establisheth it Paul compares in these verses the righteousnesse of the Lawe and of faith together shewing that the righteousnesse of the Lawe to be performed by vs is vncertaine and impossible and that the righteousnesse of faith is certaine and possible and both these by the testimony of Moses The Iewes thought that faith had been contrary to Moses but Paul shewes that Moses taught faith as Christ himselfe witnesseth Ioh. 5.46 The impossibility of the righteousnesse of the Law vnto Iustification Paul shewes in the 5. verse out of Leuiticus The man that doth these things shall liue thereby that is shall be iust for life flowes from Iustice The Gospell teacheth not a diuers righteousnesse from that of the Law but a diuers way vnto it namely Faith in Christ who fulfilled the Law The Argument from hence against Iustification by the Law is drawne from the Cause To performe the Law is impossible But righteousnesse of the Law is to performe it Therefore This impossibility of our performing the Law is not from the Law but from our selues who are corrupt That the righteousnesse of Faith is certaine and possible Paul shewes verse 6 7 8. that it is certaine verse 6 7. that it is possible verse 8. The Righteousnesse of Faith that is which the Gospell offereth and Faith receiues is certaine This Paul declares by a Negation of contrary doubtfulnesse elegantly compounded by a figure out of Deuteronomie The doubting which presseth sinners is two-fold 1. how they may enter into Heauen and 2. how they may auoid Hel. These two Moses shewes to be taken away by Faith The first because we beleeue the Ascension of Christ for vs. The second because we beleeue his Resurrection whereby hee demonstrated his victory ouer Hell and Death as if Moses had said He that seekes Iustification by the Law must needs be in continuall feare of Hell and despaire of Heauen but he that beleeueth that Christ is risen and ascended is freed from both Christ rose for vs and ascended for vs and before which must be implied liued and dyed for vs he which beleeueth not and seeketh for Iustification from himselfe in effect denies the Resurrection and Ascension of Christ That the righteousnesse of Faith is possible Paul shewes by the facility of it out of Moses vers 8. Faith is easie because it is giuen otherwise the hardest thing in the world for a sinner to beleeue the Gospell In the 8. verse we haue two things 1. Moses Testimonie The Word is nigh thee c. 2. Pauls exposition That is the Word of Faith which we preach The Word is nigh thee The Word of Promise so was the Word of the Law but nigh thee in thy mouth and heart not in Tables of Stone as the Law As if hee should haue said by a Prouerbiall manner of speaking This is righteousnesse before God to beleeue with the heart and with the mouth to confesse the Resurrection and Ascension of our Sauiour Christ for vs. The Generall summe That Righteousnesse is the safest and sufficientest to saluation which maketh vs assured before GOD and succoureth vs in tentation but so doth not the righteousnesse of the Law but that of the Gospell Therefore In this passage many things might be spoken of as of the Law our insufficiencie and impossibilitie to performe it Of the Ascension and Resurrection of Christ But I will onely consider of doctrine The Doctrine Faith not the Law makes vs certaine of our saluation before God Luke 8.12 Rom. 9.33 Ephes 2.8 1. Pet. 1.9 Vse 1. The Law is too weake to iustifie vs but strong enough to condemne vs which thou shalt finde which repentest not of thy sinnes Seeke not that which the Law cannot doe but feare that which the Law can doe Vse 2. Faith takes away but the Law breeds doubting both because we doe but little of that which the Law commands and in that little there is much defect deseruing the curse As then the doctrine of the Iewes so of the Papists who teach men to bee iustified by inherent righteousnesse must needs leaue men in suspence and doubt which doubts Faith ouercomes If our bodies were as hard as an Adamant wee should not feele the sting of Serpents so if the soule
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
Indefinite Proposition is equiualent to an Vniuersall 2. The Restruction of the generall Whosoeuer belieueth Whosoeuer concludes all Belieuers Belieuers excludes all vnbelieuers 3. The obiect of Faith In him To belieue on Christ is not onely to belieue that Christ is and that what he saith is true but to rest vpon his Righteousnes for Iustification and to trust him with our Saluation as Paul 2. Tim. 1.12 I knowe whom I haue belieued On him notes Faith and Confidence 4. The effect of Faith Not ashamed The contrary denied for the direct effect As if he had said Shall be saued For the denying of one contrary is the affirming of the other They shall not be frustrate of their end therefore not ashamed Ob. But wee account it a good thing to be ashamed and the contrary a fault Diogenes thus incouraged a young man blushing Feare not it is Vertues colour Yet the Philosophers wisely distinguish of it counting it a grace in young folkes but old folkes should commit nothing which might make them blush A. Here is a Figure The word is not vsed in the ordinary signification hee meanes not that beleeuers shall not be ashamed of their faults for none are more and the wicked are noted to be shamelesse Ier. 3.3 but the sence is they shall not misse the end of their faith and so be ashamed A man boasts of a matter and in the end vp starts iust nothing then is he ashamed as profane people bragge of their hope to bee saued but when their Crakes faile they shall bee confounded vvith shame Esay saith Shall not make haste that is shall not betake themselues to shamefull courses to bring their desires to passe but shall wait vpon God and in the end haue assured deliuerance but as such who runne hastily often stumble and fall and so are ashamed so they which will not stay Gods leisure fall into many inconueniences vvhich cause their shame doctrine He that beleeueth is sure to be saued Ioh. 3.18 Psal 22.4 Rom. 5.5 1. Pet. 1.6 The promises are called sure Rom. 4.16 The counsell of God stable and the consolation thereby strong Heb. 6.17,18 Vse 1. Whosoeuer trust in any thing but in Christ shall be ashamed The Iewes of their confidence in the Lawe The Papists though they now bragge and face out the matter that they be the only men and the true Church shall one day bee ashamed of their religion because they build their saluation on a rotten foundation as masses pardons indulgences pilgrimages prayer to Saints their owne merits c. They are like him in the Gospell who began to build a Tower but not being able to finish it was ashamed Those which trust in horses and armed men in the day of battell shall be ashamed They also which with King Asa trust in the Physicians and not in God in the day of sicknesse so they which trust in their riches contrary to the commandement of the Spirit whom Christ calls fooles 1. Tim. 6.17 Luke 12.20 These also who seek in losses to Wizards and not to God Many trust in outward things without God but there are few who trust in God without outward things Vse 2. There is much feare and doubting where faith is but in the end beleeuers shall not be ashamed This makes them confident against the obloquy and reproach cast vpon them by the world The children of God are laughed to scorne as the Philistims mocked Sampson What then Though Saul loue not Dauid nor his Religion yet he will speake of Gods testimonies before Kings wil not be ashamed Psal 119.46 and though the Gospell bee spoken against in euery place yet Paul will not be ashamed of it Rom. 1.16 This also comforts against the guiltinesse of sinne which is the true cause of shame following it as the shadow doth the body How profane wee were before our conuersion and how weakely we haue walked since our conscience knowes and is ashamed Here is our helpe faith obtaines pardon of sinne and therefore we shall neuer bee put to shame for our faults we are sinners but as when the light comes the darknesse departs and the more light the lesse darknesse so faith driues away shame and the more wee beleeue the lesse doe we feare confusion and shame Peter walked vpon the water and shamed himselfe for he began to sinke What was the cause Not the winde or waues but the defect of Faith Abraham beleeued and left his countrey and offered vp Isaac and yet was not ashamed Ob. Abraham had a great Faith but my faith is little Ans If thou hast true Faith though neuer so little thou shalt not be ashamed A childe cannot take vp his meate so strongly nor eate so much as doth a man yet that little which he takes weakely and eates nourisheth him as well as more meat doth a man So though thou be but a child in Faith thy Faith shal saue thee as wel as Abrahams Faith saued him For a man is not saued by the quantitie of his Faith but by the preciousnesse of that which Faith receiues which is the righteousnesse of Christ which a weake and little Faith will as sauingly apprehend as a strong Faith as a Begger that hath a shaking weake hand can make shift to take an almes as well as he that hath not such infirmitie Ob. But I am pestered with much doubting and cannot be rid of doubts A. Like enough But doest thou beleeue Beleeue still It is not the commendation of Faith to bee without doubtings but to ouercome them Thou shalt ouercome in the end and shalt not be ashamed Hee that kils his enemy at the first blow shewes himselfe valiant so doth he also shew a great deale of valour who being often knockt downe and wounded yet stands to it So though the field seeme doubtfull betweene thy Faith and doubting yet in the end thou shalt ouercome and thy victory shall be famous Make precious account therefore of thy Faith and labour to increase it A certaine Captaine d Epaminondas being in a hote skirmish was striken downe sore wounded and taken vp for dead as soone as he came to himselfe hee first asked if his Target were safe being loth his enemies should get that so looke to thy Faith for the Diuell thy enemy will looke to it and thou shalt not be ashamed Vse 3. Wicked men and vnbeleeuers are miserable because of the shame which followes them There can bee almost no stronger Argument against sinne then to say it will make ashamed then which there is nothing more grieuous to a generous minde therefore diuers haue rid themselues of their liues that they may be rid of their shame as Samson For to dye is naturall but to liue in shame is more then nature can endure and yet the wicked must eternally endure it Some like shamelesse beasts glory in their shame seeking no corners nor muffling themselues as Thamar but as Absolon
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
Peter and Paul conuerted many and Peter and Iames principally wrote their Epistles to beleeuing Iewes dispersed and some are stil conuerted Tremellius as one of late yeares hath taken great paines in helping to translate the Bible Vse 1. In Gods cause Paul cannot forbeare but must needs earnestly tell cauillers of it to their faces do thou likewise but in the spirit and wisedome of Paul Vse 2. Paul before had shamed the Iewes put them to silence and giuen them a sore blow telling them of their stubburnnesse and disobedience and of their casting off he doth not alwayes harpe vpon that string nor trample vpon them being downe but now like a wise teacher he comforteth them He leaues not the matter so but declares that neuerthelesse there is a doore of mercie open to all of them that will beleeue as if he should say It is true God is angrie with the Iewes and hath cast them away but let none despaire for so many as repent ceassing to blaspheme Christ and shall beleeue in him shall be saued This course of Paul must be a patterne for Ministers they must preach iudgements and denounce the curse against sinners 2. Cor. 13 10. but they must not leaue men vnder the curse to despaire for God hath not appointed vs to destroy men but when we haue humbled them and reproued them we are to set open the gate of mercie vpon their repentance by preaching the glad tidings of the Gospell This is the speciall dutie of our office To preach alwayes the curse and damnation is a butcherly kind of preaching otherwise doth the butcher consider the sheepe otherwise the shepheard the butcher to kill it the shepheard to keepe and saue it Now we are shepheards The Law must be preached but principally the Gospell Omne tulit punctum qui miscuit c. He which wisely mingleth these two is the best preacher VERSE 2. For I also am an Israelite of the seed of Abraham of the tribe of Beniamin THis is the second part of Pauls answer by a speciall instance of himselfe God hath not cast away the Iewes wholly not euery indiuiduall for saith Paul I my selfe am a Iew and I am not reiected but am assured that I am the child of God through faith in Christ Therefore the reiection of the Iewes is not totall God casts away no Iewes but rebels and receiues no Gentiles but beleeuers If all are cast away then I But not I Therefore not all An Israelite that is a Iew but he vseth the terme Israelite because more ancient and more honorable the name Iew at that time being very odious Of the seed of Abraham because many became Proselites and so were numbred with the Iews which were not so borne Of the tribe of Beniamin this is added because he might haue bene of the seed of Abraham by Ismael Hereby therefore he shewes that he came of the promised and blessed seed and was of no obscure but of one of the most worthy Tribes Something is here to be supplied which must necessarily be vnderstood as But I am not cast away but elect or such like doctrine Paul is first a Iew secondly an elect thirdly and knowes it A Iew 2. Cor. 11.22 Phil. 3.5 Act. 22.2 Elect this is manifest by his conuersion Act. 9. he was receiued to mercie 1. Tim. 1.16 he knew he was electâ— else his arguments from himselfe were of no force Also his confident writing of himselfe shewes it Rom. 8.2 Gal. 2.20 Rom 8.38 2. Tim. 1.12 and 4 7,8,17 Vse 1. Paul was sure of his estate and knew it so may all for we haue the same Spirit and faith though not in the same measure The Papists say it is presumption to say we are sure not what we are but that we shall so continue but all are sure also to perseuere The excellent things which God hath prepared for them that loue him the Spirit reueales vnto vs. And we haue receiued the Spirit of God that we might know the things which are giuen vs of God 1. Cor. 2.10 1. Cor. 2.12 And perseuerance is one of those things therefore we may be sure to perseuere Ob. But Paul knew it by speciall extraordinarie reuelation Ans I denie it let them shew that He had his assurance no other way then all may haue it namely by his faith and obedience I liue saith Paul in assurance of saluation by faith Gal. 2.20 And henceforth there is laid vp for me a crowne of righteousnesse How know you that Paul I haue fought saith he a good fight of faith c. 2. Tim. 4.7.8 By which way we also know it and therefore it followeth And not for me onely but for them that loue the appearance of Christ Indeed I maruell not that the Papists teach we cannot be sure when they rely vpon Traditions as well as Scriptures and hold all are iustified morally by inherent righteousnesse and therefore because of the mutabilitie of our wils their assurance must needs be but morall which may be otherwise Their doctrine is most vncomfortable He that calleth vpon God shall be saued but he that prayeth doubting obtaineth nothing The Papists pray for saluation and doubt how then can they haue it I am 1.6.7 by which place it manifestly appeares that a doubting faith is not a sauing faith We reade often in the Psalmes Blessed are they which trust in the Lord neuer Blessed are they which doubt No maruell though many also among vs cauill at this doctrine alas they speake out of their owne feeling In regard of their naughtie liuing they haue iust cause to doubt and therefore they thinke none can be sure To liue wickedly and to haue a prophane heart contemning all goodnesse makes men sure indeed but of damnation but he which beleeues and repents is as sure euen now of saluation as if euen now hewere reigning with Christ in heauen Vse 2. When we beleeue and repent we are perfectly reconciled to God who retaineth not the least memorie of our iniquities Of this Paule is an example Quest What was Paule before his conuersion Answ Let himselfe tell you I was saith Paule a blasphemer a persecutor an oppresser imprisoning the Saints and when they were put to death I gaue sentence I punished them in all the Synagogues compelling them to blaspheme and being more madde persecuted them to strange Citties c. 1. Tim. 1.13 Act. 22.4.5 Act. 26.10.11 Such a notorious wretch was Paul and yet behold the infinite goodnesse of our God euen Paul is receiued to grace and not onely to grace to be pardoned and conuerted but presently he is aduanced to the highest dignitie in the Church of a persecuter made an Apostle God sayes not to him Well Paule I will receiue thee to favour but looke for no great preferment or priuiledge but he aduanceth him as though from his cradle he had crept on hands and knees to please him O the sweet mercie
out thou wert receiued in but this was not the cause of that neither is thy goodnesse the cause of thy standing in the Oliue which wert wont to stand among the bryers in the wildernesse God could haue brought thee in without breaking off the Iewes but he would not but hath done thee good out of their euill and hath brought thee in that thou mightest be the cause of their bringing in againe The proper cause of the breaking off of the Iew his infidelitie of the standing of the Gentile Gods grace Faith is the gift of God whereby we know apprehend and apply the promises relying vpon them Infidelity is a fruit of corruption whereby we know not the promises or knowing beleeue them not or beleeuing them to be true make them not our confidence Standing notes an estate wherein a man hath the fauour of God to iustification and saluation Breaking off the contrary Standing is a manifestation of Election by faith heere by saluation hereafter Breaking off is a manifestation of Gods Iudgement in this world by taking away from a people the Word and Sacraments the tokens of his loue and cognisance of his people so are the Iewes and also those famous Churches of Asia broken off and by giuing particular persons to hardnesse of heart After this world by separating such from Angels and Saints and by throwing them into hell Obiect It seemes then that a man may bee a branch and yet broken off Ans Similitudes are not to be pressed too farre Branches are to be distinguished some that haue onely an outward fellowship with the Oliue these may be broken off some that haue an inward partaking of the sappe and fatnesse of the Oliue these cannot So that there are Infidels out of the Church and Infidels in the Church The first Infidelitie is called Negatiue the second Priuatiue Yet it is to bee vnderstood that faith is not so the cause of standing as infidelity is of breaking off for infidelity is the meritorious cause of breaking off and faith but the instrumēt or staffe whereby we stand doctrine Our standing is by faith our breaking off by infidelitie 2. Cor. 1.24 Heb. 3.12 In this place to the Hebrewes there is the same name giuen to an vnbeleeuing heart which is giuen to that naughtie-packe the Diuell And Heb. 11.1 Faith is the ground of things hoped for or as Sanit Augustine Aug. tract 79. sup Ioh. of persons hoping God hath giuen faith to vphold vs not as a reed that may deceiue but as a pillar well translated ground being as the vnmoueable earth which we stand on we haue good footing by faith The Israelites were destroyed for their infidelitie Iude 5. Vse Beleeuers are truely happy vnbeleeuers truly miserable He stands in Gods fauour This is throwne away as a withered branch into vnquenchable fire Cain sinnes beleeues not hence he is tormented in conscience afraid of his owne shadow thinking the Diuell should meet him in euery corner a picture of the misery of an vnbeleeuer He that beleeueth is the sonne of God Iohn 1.12 what a prerogatiue is this What is he then that beleeues not Euen the childe of the Diuell Can there be any thing worse He that beleeues sayes God is true He that beleeues not sayes God is a lyar should not this be plagued Ioh 3. Ioh. 5.10 Christ dwels in the heart of a beleeuer as in his Temple Gal. 3.17 But the heart of an vnbeleeuer is the Diuel shoppe in which he forgeth and his anuile on which he hammereth all villanies his stye his stable and whatsoeuer can bee said that is more base Nay an vnbeleeuer is a Diuell Haue not I saith Christ Ioh. 6.69.70 chosen twelue and one of you is a Diuell see how Christ accounts of Iudas for his infidelity and treason Did I say a Diuell nay worse then a Diuell Iam. 2.19 The Diuels beleeue and tremble but many among vs beleeue not and many that beleeue there is a God and that he is a hater and reuenger of iniquitie yet when they are admonished of their pride drunkennesse breaking of the Sabbath c. moue no more then the stones in the wall What shall I say to make thee sensible of thy misery If thou beleeuest not the wrath of God dwelleth vpon thee The diuell worketh effectually in thy heart as he possesseth thee here so thou shalt possesse him hereafter for euer This consideration should moue vs to three things First to seeke faith Secondly to examine whether wee beleeue or no Thirdly to mourne for infidelity 1. Aboue all things labour for faith sell all for this let the fooles of the world drudge and droyle for a penny let vs seek for faith and whatsoeuer wee want let not vs want this by which we stand and without which we fall eternally 2. Many perswade themselues that they haue faith which will be found Infidels at the day of Iudgement Bee thou of good ground that thou beleeuest The fiue foolish Virgins thought they should doe as well as the other fiue but they were deceiued Thou shalt know whether thy perswasion be true sauing faith or no by three things 1. By the meanes whereby it is wrought which is the preaching of the Gospell If it arise from a conceite of thine owne braine it is but a mocke-faith and will not stead thee 2. By the manner how it is wrought first there is in euery true beleeuer a sight of sinne Secondly Humiliation for it Thirdly a change of the heart Fourthly a hungring after righteousnesse then comes faith 3. By the fruits faith workes by loue As the fruit shewes the tree so obedience shewes faith Many shew plainely they haue no faith for when prosperitie comes they feare not God and when aduersitie they runne from God to the Creature to Wizards to the Diuell for helpe as if there were no God in Israel Herein they are like a dogge hold vp a crust he comes fawning hold vp a cudgell and he runnes away so many let them thriue then God is a good God But let God lay his hand vpon them then they are gone to seeke a new master the Diuell yea if it bee but for the sauing a pigge or a cow what are such but Infidels Faith purifyeth the heart it will not suffer a man to be an Hypocrite to bee one thing without and another within one thing before men and another in secret Hee that beleeues Christ died and shed his bloud for him cannot but die to sinne and delight to liue righteously 3 Mourne for infidelitie euen for the least motion to it and the rather because it is the fashion of most to mourne for other things and not for this If a man be robd or his house be burnt he cryes out I am vndone But who is heard to cry woe is me for want of faith I am vndone for my vnbeleefe If wee heare of a theefe we cry hang him and perhaps we will cry
beg for mercie he is a sweete God Witnesse Manasses Mary Magdalene Paul these vpon their repentance were pardoned their odious sinnes whatsoeuer therefore thy sinnes haue bene despaire not there is mercy with the Lord who is more mercifull then thou art sinfull and can pardon more sinnes then thou canst commit Only beleeue it and repent 2. For presumption As the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by no seeing of mercie which causeth despaire or by seeing nothing else but mercie which causeth presumption Satan will tell thee thou maist take thy libertie follow thy pleasures needest not be so precise for God is mercifull Thy remedy is to consider not onely the mercie but the seueritie of God also He is as iust as mercifull Remember how seuerely he hath dealt with the Iewes they haue bene almost this 1600. yeares vagabonds for their rebellion against Christ and his Gospell Forget not his seueritie to Dauid for the matter of Vriah how he not onely visited Dauids conscience but tooke him vp and made him an example to all the world plaguing him in his Amnon Absolon Adoniah Thinke of Moses that meeke man whom God calls his friend yet for one fault and that so secret as by reading the storie we can scarce finde it out for striking the rocke when he should onely haue onely spoken to it in confidence was barred entrance into the land of Canaan O seueritie How darest thou then dreame of mercie vnder many sins when thou remembrest how seuerely God hath dealt with his owne children for some one weaknes which they haue shewed If therefore the diuell tell thee that God is mercifull tel him againe that he is most iust and seuere also The rather consider seriously hereof because a thousand perish this way to one that perisheth by desperation Desperation is a course that Satan takes but with a few because it is tedious to flesh and bloud and often proues the occasion of a mans conuersion and so the diuell is ouershot in his owne bowe But presumption is pleasing To liue as we list to enioy our pleasures and then go to heauen when we haue done what can be more pleasing to flesh and bloud By this baite the diuell catcheth most let vs therefore be the more wary praying with Dauid Psal 19. Lord keepe me from presumptuous sinnes Vse 3. Goodnesse and seueritie Who haue goodnesse and who seueritie I will tell thee if thou repentest and obeyest the Gospel go thy way thou art a happie man The sweetnesse of God and his goodnesse is to thee But if thou beest a prophane vnbeleeuing impenitent wretch and diest in this estate the most iust God will in his great seueritie hurle thee into hell as out of the middle of a sling Vse 4. That thou mayst value thy mercie and the goodnes of God to thee the more consider the iudgements that fall vpon the wicked See thy happinesse O England looke vpon Turkie where Mahomet vpon Italy where the Pope tyrannizeth look vpon France and the Low countries how they are fired with contentions swimme in bloud while thou singest of peace Long mayst thou sing and shalt if thou canst thankfully say God hath not dealt so with any nation Blessed be his Name Let euery one in particular apply this Wouldst thou see the blessing of health libertie competencie of maintenance looke vpon the diseased the prisoners the poore who crie in the streetes and high wayes for reliefe Thou in regard of nature art no better then they not a haire to chuse betweene thee and them Why is it then thus Because of the goodnes of God to thee and his seueritie to them Cain and Iudas despaire but thou beleeuest and hast assurance of heauen Feare God for his seueritie and loue and praise him for his sweetnesse to thee which thou hast not deserued 2. The amplification of these two properties thus determined is by a seuerall correction to either of them Concerning the Gentile in the latter end of this verse concerning the Iew in the next verse where Paul cunningly resumes his former businesse from the which he hath thus digressed The first correction To thee bountifulnesse if thou continuest in his bountifulnesse that is Faith the cause for the effect as mercie is taken ver 31. Ansel This is confirmed by a reason Else thou shalt be cut off Some obserue the change of the word The Iew is broken off the Gentile cut off To the Iew remaineth a hope of reingraffing but if the Gentiles continue not they shall be stocked vp by the roots As the famous Churches of the East the very seed of these ancient Christians is vtterly extirpated so is it notwith the Iewes Continue O England in his goodnesse doctrine Perseuerane is a necessarie condition of true sauing faith Heb. 3.14 2. Ioh. 9. The Papists from this conditionall If thou continuest collect that none can be sure to continue We deny the collection or consequence 1. Paul speakes to the whole Church of the Gentiles among whom were many Hypocrites at whom he aymes 2. He speakes thus to the elect not that they can finally fall away but to prouoke them carefully to looke ouer their euidence that they may be sure 3. It s absurd to inferr an absolute proposition from a conditionall As if one should thus collect in an other case if the sunne rise not to morrow it will be darke therefore it will be darke to morrow The course of nature appoynted by God holding the sunne shall rise and so the power and truth of God holding which cannot fayle the elect shall continue so Arminius but weakely concludes that there needes nothing to the conuersion of men but the bare propounding of the scripture because it is say that the Tyrians and Sydonians would long agoe haue repented if the great workes which Christ did among the Iewes had bene done amongst them Which manner of reasoning is as if one should collect a power of speaking to be in stones because our Sauiour somewhere sayth Luk. 19.40 that if these hold their peace the very stones would cry out Vse 2. See thou continue or else thou shalt not tast of the sweetenesse of God in the saluation of thy foule Be not like a waning but like a new moon that is increasing like the morning light which groweth brighter and brighter to perfit day Be not like Nabuchadnezzars image whose head was of gold and whose feete were of dirt Many begin gloriously but end shamefully our end must be best Faith saueth if it be kept to the end if with Paul thou canst say I haue kept the faith thou shalt weare an immortal crowne with Paul The end tries all before which a man cannot be sayd and knowne to others to be happy Flowers that are fresh and sweete we delight to weare but when they fade and wither we throw them away So
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some