proceeds as a Lord who manumits of his bond-seruants whom he pleaseth Saint Augustine compares God to a Creditor and vs to Debtors Aug. ad Simplicianum lib. 1. q. 2. We are all indebted to God If thou payest not thy debt thou hast whereof to reioyce if thou doest pay it yet hast thou not whereof to complaine I will haue mercy and compassion This mercy and compassion which in man is with a passion of the mind grieuing for the harme of another is in God a will without griefe or perturbation to help the miserable The first word signifieth freely to loue the other to put on motherly bowels as the true mother did toward her child before Salomon So then c. v. 16. This is the conclusion the sum whereof is as if he should say That which God ascribeth to himselfe is not to be ascribed to the will or power of any Creature but God ascribeth wholly to himselfe our Election and saluation therefore It is not in him that willeth or runneth but in God that sheweth mercy It is not in him that willeth or runneth Some apply this to Esaus running but it serues not his turne for Iacob by the mercy of God obtained the blessing Some apply it to Iacobs but it was not that but Gods mercy which holp him But the best is to vnderstand it of Election That Election is not of Iacobs or of any mans willing that is free-will or good desires or running that is good works but of Gods will and mercie which was auerred before ver 11. The cause of Gods mercy is his mercy doctrine The Doctrine out of these three verses Though God saue some and condemne others yet is hee iust Gene. 18.25 Rom. 3.5,6 Math. 20. Vse 1. Imitate Pauls zeale when God is challenged by vniust persons God forbid saith hee hauing indignation Alas our coldnes If it be a matter touching our owne Reputation wee are red-hot but though God be a thousand waies dishonoured we are key-cold Vse 2. In all things acknowledge God to be iust though thou vnderstand not the reason of things done by him Search not into the reason of his will but submit thy selfe For hee will haue mercy on whom he will haue mercy Hee iustifieth the Theese vpon the Crosse and condemneth some Infant Here chamber thy tongue remembring that GOD is the chiefe Lord. Stat pro ratione voluntas is good in God he willeth it so to be therefore it is iust For a thing is not Iust and then God willeth it but God willeth it and then it is Iust his will being the cause of things and the rule of all right Say not Why wil he elect this and reprobate this The thing is manifest but not the reason The manner of Gods dealing may sometimes be hidden but it can neuer be vniust If hee reprobate sinners it is iust because it agrees with their deseruings If he elect the sinfull it is iust because it agrees with his goodnesse A Carpenter hauing diuers trees before him of like bignes marks one to be sawne into boord another into sparrs c. If we aske him why he lines out one tree thus another thus hee will answere that hee meanes to imploy one of them for timber for the roofe another for other vses in the building But if you aske why he chose this tree for such vse rather then another all being of like goodnes he wil iudge the question vnreasonable and alledge his will so beyond the wil of God no inquiry must be made of the cause of the Election and Reprobation of men To this wee may apply that of Augustine Si non vis errare noli velle Iudicare Aug. tract 26. in Iohn in a matter not much vnlike God chuseth this man refuseth that both being a like guilty before him If thou wouldest not erre inquire not the reason Let whoso will search this deepe but let him take heed he break not his neck Thou seest some are rich some are poore some Englishmen some Spanyards some Noble some base Thou seest this and accusest it not vvhy then accusest thou God to be more vniust in willing this man to be an elect that man to be a reprobate Let vs praise that which is done because it is safe to be ignorant why it is done God hauing hidden the reason from vs. Vse 3. Mercy presupposeth misery therefore when we were elected we were considered as miserable Vse 4. The state of the Elect is certaine noted in this phrase I will haue mercy vpon whom I will haue mercy Euen as Pilate by the like manner of speaking denied to change that which hee had written Iohn 9.22 That which I haue written I haue written Which manner of speech we vse both when we wil not haue the reasons of our doings inquired after nor that which wee haue done to be altered Vse 5. Arminius who holdeth that it is in mans power to be saued if he will and that grace is effectuall by the euent is here confuted plainely vvhen all is attributed to the will mercy of God and nothing to the wil of man Grace is not effectuall because free-will willeth but free-will willeth because grace is effectuall VERSE 17. For the Scripture saith vnto Pharaoh Exod. 9.16 Euen for this same purpose haue I raised thee vp that I might shew my power in thee and that my Name might be declared throughout all the earth THat God is not vniust in electing appeared verse 15.16 That hee is not vniust in reprobating others of equall condition with the Elect is shewed in this Verse and in the next verse both are concluded This verse is to be referred to these words ver 14. God forbid For the Scripture saith c. The profe is from a testimony of Scripture where we haue first The Quality of the testimony and secondly The Substance The Quality is that it is vvritten Hence is to be obserued that Paul plainly proues these darke points by the Word of God Vse 1. Pauls practice is for the imitation of Ministers doctrine Vse 2. Hearers are to receiue nothing but that which is signed with the hand and seale of God as we receiue no money but that which hath the armes and seale of the King Vse 3. The Scripture is a competent Iudge of cōtrouersies of faith because it saith to Pharaoh it speakes to vs it is no mute letter as the Papists affirme For indeed it speaketh not onely of things contained in it but to vs As the statutes of the Land not onely containe the will of the King but call to vs for obedience The substa◅e of this testimony is taken out of Exo. 9.16 vvhere is declared how God deales with Pharaoh For this purpose I haue stirred thee vp c. I haue stirred thee vp That is I haue raised thee vp * Beza or I haue created thee b Culu super Exod. or I haue raised thee
the naturall oliue An Oliue is of a iuycie and oylie nature The grace promised in the couenant is called fatnesse because it is as wholesome to the soule as oyle is to the body A like phrase is in the Psalmes My soule saith Dauid Psal 63.6 shall be satisfied with marrow and fatnesse The fauour of God shall be to Dauid as marrow and farnesse to an Epicure The grace also which we receiue from Christ for of his fulnesse we receiue Iohn 1.16 is called oyle of gladnesse Hebr. 1.9 because it gladdeth the conscience of sinners We partake of this fatnesse by incision into the stocke which is the Church of the Iewes This effect is set forth by an adiunct we partake not alone but with them that is the Iewes remaining vnbroken off so that by what grace the Iew is nourished and saued by the same grace are we The summe The Church of the Iewes is the stocke or body of a sweete oliue The roote is Abraham Isaac and Iacob with relation to Christ who fils both roote and body with oyle and fatnesse Out of this body sprout many naturall branches some proue vnfruitfull which the husbandman which is God breakes off and because he hath respect to the beautie of his tree not delighting to see it mangled he goes into the wildernesse the rest of the world out of the pale of Iewry and gathereth of the wilde oliue tree that is the Gentiles impes which he grafteth in the roome of them which are broken off and among them which stand whereby these wilde impes grow into the naturall oliue and partake of her fatnesse with the rest of the naturall branches The second reason is vers 18. taken from the relation betweene the roote and the branches as if he should say Despise not a Iew for he is a branch of that body and root which beares thee he is a naturall child of Abraham who in some degree is despised which is vnreasonable in as much as he is the roote that beares thee when his children are despised doctrine The Gentiles may not despise the Iewes They which are aduanced by grace are not to boast against them which are in misery Psalme 41.1 Exodus 23.9 Deutreon 10.19 1. Corinthians 13.4.5 The Pharisee disdained the Publican as a varlet or base fellow with This Publican But the Publican disdaines not him nor is disdained of God as the Pharisee was The vse of this is either in respect of the Iew or of the Gentile In respect of the Iew Vse 1. Some of the Gentiles are broken off some not at all The Church of the Iewes was neuer cast away onely the vnbeleeuers are broken Putata est oliua non amputata Ansel The oliue tree is pruned but not stocked vp The body and some of the branches remaine into which and among whom we are graffed We are graffed in among them and reciue of the fatnesse with them The Church of the Iewes not of Rome is properly our mother Church We must be the seed of Abraham if we will haue the promises and therefore beleeuing Gentiles are called the children of Abraham not naturall but by incision We bring nothing to the Iewes but receiue all from them for saluation is of the Iewes Ioh. 4.22 The Gentiles are not called to make a seuerall Church by themselues neither do they so for there is but one Church But they are called to be members of the Church of the Iewes as Christ saith Ioh. 10.16 I haue other sheepe saith he which are not of this fold What sheepe what fold Sheepe that is elect among the Gentiles This fold that is the Church of the Iewes Them must I also bring whither to the fold of the Iewes that there may be one fold or Church and one Shepheard In regard of the Gentiles Vse 1. Thou art made partaker of the fatnesse The same fatnesse nourisheth the naturall and ingraffed branches The Iew is saued by faith in Christ so are we Act. 15.11 There is no difference betweene the way of saluation in the old and new Testament but as this In graffing there is clay and binding about The Iew is bound about with a red ligature in regard of circumcision we with a white in regard of Baptisme and the white garments then vsed Let vs not then boast our selues against the branches for though they deserue the contempt that is cast vpon them yet woe be to them which are instruments to vex them Assur the rod of Gods wrath to that people is cast into the fire Esa 10.12 c. and shame couereth Edom for euer for his cruelty to the captiued Iewes Obediah Let vs loue them as we haue good cause for the roots sake There is no name of any nation that is named vnder heauen it not in contempt The life of this application we want because the wisdome of our lawes hath for their outrages long ago banished them out of this kingdome But whensoeuer thou thinkest of them thinke honourably pitty and pray for them Vse 2. We are here taught also three things to consider of 1. What we were before this grace receiued wherein we stand 2. How to carry our selues in this state of grace 3. How to know whether we haue receiued true grace be ingraffed into the naturall oliue or no. 1. We were before our ingraffing wild oliues Euen as the cursed heath in the wildernesse without Christ without God strangers from the common wealth of Israel Ier. 17.6 from the promises and from the life of God very caytifes this Paul bids all Gentiles to remember Eph. 2.11.12 that wee may prayse God for his mercy 2. Hauing receiued grace carry thy selfe without boasting against them that want grace when thou seest a profane wretch disdayne him not but mourne for him and say Lord looke mercifully vpon him and turne his heart Considering thy selfe and remembring thy former estate haue compassion on thy neighbour 3. Those which partake of the fatnesse of the oliue are ingraffed this fatnesse is the grace giuen to the root which is double the grace of iustification and sanctification If iustified and sanctified then ingraffed 1. For iustification oyle is good for medecine healing wounds and asswaging payne also it makes the countenance cheerefull Psal 104.15 so the grace of our Lord Iesus which is called the oyle of gladnesse maketh the righteous merry and ioyfull Feelest thou the mercy of God in the pardon of thy sinnes and hast peace with God This is the fatnesse of the oliue thou art ingraffed and become the child of Abraham the child of God 2. Sanctification may be knowne by effects and properties of it The effects are three 1. In the heart 2. In the tongue 3. In the life 1. If thou beest graffed in then thou hast the heart of Abraham thou louest goodnesse and hatest euill thou art vpright and sincere The wood of the oliue will not rott Cariem
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
for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
wisely but indeede he played the foole as appeared in his fearefull end Gehezi thought himselfe wifer then his Master 2. King 5.27 when he would saue something by the Leprous Assyrian but this wisedome got him the Leprosie of Naaman Mat. 16.22.23 Peter would be counted a wise fellow and takes vpon him to aduise our Sauiour to auoide his Passion but this was carnall wisedome as our Sauiour told him calling him Satan There is wisedome in a Carnall man as life in one that hath the Falling Sicknesse or sense in a mad man but no more to be compared to the wisedome of the Spirituall then such life and sense is to be compared to the life and sense of sound men Vse 2. Great is the misery of a man vnregenerate for hee cannot thinke a thought or speake a word but it is his death nay the very wisedome of the flesh is so how much more the foolishnesse we pitie naturall fooles and it 's a misery to bee so but it 's more to be a foole in spirituall things So on the contrary the happinesse of them which are spiritually wise is great For whatsoeuer they deuise desire speake or doe according to the teaching of the Spirit is for their great good Euery Sob Teare euery good deede hitcheth them neerer to Heauen Euery Prayer they make euery Sermon they heare increaseth their peace and their assurance of life Surely they are blessed Labour thou to be such a One. Vse 3. In nothing follow the Counsell of the Flesh For it 's a Traitor and seekes thy destruction will a King counsell with a Traitor This were to ruinate himselfe and his Kingdome Many when any thing is to be done Counsell not with the Spirit but with their owne fleshly heart as Rhehoboam with the yong men and so they miserably perish Will any man chuse him for a guide which will lead into a ditch But such a blind Guide is the Flesh will any man commit his body or Goods to that bottome which is steered by such a Pylot which drownes euery vessell he gouernes There was neuer any man followed the wisedome of the Flesh without deadly danger Seeke therefore another Directer which is the Spirit There is no Condemnation to them which walke after this Guide Gal. 1.16 When Paul should take vpon him the Calling of an Apostle hee counselled not with Flesh and bloud For his Flesh would haue said Why Paul this Calling wil bring Persecution pitie thy selfe thou art in place a learned Pharise c. So is there a falling out betweene thy neighbour and thee The Flesh will say Sue him throw him into Prison bee reuenged c. but the Spirit will counsell to meeknesse and forgiuenesse which is pleasing to God Take heed in these and the like thou follow not the wisedome of the Flesh for that is the way to destruction And indeede who shall at any time pray heare the Word doe any good or especially suffer for the Gospell if he counsell with the Flesh As Abraham therefore when he went to offer vp Isaak told not Sarah lest she might disswade him So in all things to bee done or auoyded bee iealous of thy corrupt heart take no counsell of it but of the Spirit by the Word for the wisedome of the Spirit is life and Peace VERSE 7. Because the Carnall minde is Enmitie against God for it is not subiect to the Law of God nor indeed can be IN this Verse is proued that to bee Carnally minded is death or deadly The Argument is from the Efficient Cause Thus That which is Enmity bringeth Death But the Carnall mindednesse is Enmity Therefore c. The Proposition is manifest for as Friendship with God and Reconciliation is the cause of life Deut. 4.4 so on the contrary The Minor is the first part of the Verse and it is proued from the property or Effect of such Enmity Thus That which neither is nor can bee subiect to the Law of God is Enmity But the Carnall man neither is nor can be c. Therefore So that in this Verse are two things 1. A Proposition in the former distinction of it 2. a Reason in the latter First of the Proposition The Carnall minde is Enmitie against God The Carnall Minde That which wee reade Minde or Wisedome some expound Sensualitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word wil not beare it which notes the best part of Corrupt man euen his wisedome not simply but in respect of Corruption Euen Lady-Reason and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2.18 The Minde of the Flesh Is Enmitie Not as the Vulgar is an Enemy in the Adiectiue or Concrete for that will agree neither with the Gender of the Substantiue nor with the Accenting of it but in the Abstract noting an excesse as if we see a proud man we say There goes Pride so here Is Enmity nothing can be said more For an Enemy may be reconciled but Enmity cannot a vicious man may become vertuous but vice cannot Enmity is a mutuall maleuolence betweene men with a mutuall desire to hurt each other So God hates the Flesh and it hates God and yet man by this hatred hurts not God but himselfe for hee is Gods Enemy not by hurting his will but by resisting it Non nocendo sed resistendo Anselm doctrine All vnregenerate men are Enemies to God and God to them Iam. 4.4 Rom. 5.10 Gal. 1.27 Vse 1. From whence is it that we are Enemies to God and God to vs Not from God but from our Sinne. The Cause is in vs Adam was created in Gods Image The friend of God and God the friend of Adam Hee transgressed Gods Commandement and hence came this Enmitie which wee haue cause to bewayle with teares of bloud But few thinke of it as is meete Vse 2. Here is the Reason why wicked men hate the godly Maruell not saith Iohn though the world hate you One would thinke it should be maruellous But if they hate God 1. Ioh. 3.13 Ioh. 15.18.20 surely they will hate vs as our Sauiour shewes Hee that loues mee loues my Children and friends for my sake And a malicious man will mischiefe euen the Cattell of him whom hee hates Doest thou hate any godly man Ah wretch Thy ill will is not originally and properly to them but to God himselfe Vse 3. A wicked man is Gods Enemy What warrant hast thou to keepe their company to entertaine familiarly their Acquaintance to countenance them Remember that there must be alwaies Enmitie betweene the Seede of the Woman and the Seede of the Serpent Psal 139.21 2. Chron. 19.2 Remember Dauids protestation remember how Iehoshaphat was rebuked Wouldst thou helpe the wicked and loue them which hate the Lord The Iudgement of the Heathen is That friendship is then dissolued when one of the friends becomes notoriously wicked Vse 4. Carnall men are enemies to God
forth and grow yea there will be the same minde that was in Christ Iesus Phil. 2. 2. The outward worke is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed 1. For words As Christ whipt the buyers sellers out of the Temple Iohn 2. so his spirit driues away all swearing vnclean talke lying slandering c. out of the mouth of a regenerate man No man that hath the spirit of Christ can call Christ execrable 1. Cor. 12,3 Doest thou delight to speake of Christ and his Gospell with reuerence and holy affections A signe it is of the good spirit But disgracefull speeches of the Word and them which professe it lauish in oaths and filthie Lawlesse communication with ieasting which is not comely agreeth not with this spirit 2. And for Deeds As a Hare may be traced in a Snow to her forme so is it easie by your deeds to find out what Spirit is in you What spirit think you is in Idolaters Hypocrites swearers Sabboth-breakers in the malicious vncleane proud drunken couetous wretches In Lyers Slanderers c. The spirit of Christ It were blasphemy so to say Nay that vncleane spirit the Diuell who delighteth in such and effectually worketh in them Vse 3. The state of the Children of God is certaine whatsoeuer the Papists say to the contrary If I am Christs I shall be saued But if I haue the Spirit I am Christs Therefore c. True If Q. How shall you know you haue the Spirit A. How shall I know that I haue a Soule but by the effects of it vnderstanding memory c. So by the worke of Grace in my heart by my sincere loue of goodnesse and hatred of euill c. which I cannot be ignorant of being in me I know that I haue the Spirit 2. Cor. 13.5 Know you not faith the Scripture that Christ is in you by his Spirit except you be reprobates And againe Wee haue receiued the Spirit of God 1. Cor. 2.12 that wee might know the things which are giuen to vs of God What things All Spirituall grace present with perseuerance and all the good things of glorie to come Lyra. That wee might firmely and without doubt know for looke what a demonstration by causes is in humane things that in Diuine is the Reuelation of the spirit through Faith The end then why God giueth vs his spirit is to make vs know that we are in his fauour and shall be partakers of the glory to come and by consequence that we shall perseuere in grace without which the future glorie cannot be obtained But thou wilt say I feele Infidelity in mee which grieues me It 's well thou feelest it with Griefe this argues not the absence but rather the presence of the spirit For the spirit doth not make vs omnisciens and impeccable doth not beate downe sinne in vs at a blowe doth not kill corruption outright No. Corruption will be an Inmate with the spirit in this life doe what we can Yet such a man for all this hath the spirit and is spirituall If thou goe by a Noble-mans house thou knowest that there are horsekeepers skullions and such like yet if thou be asked who dwels there Thou sayest such a Noble man naming the Lord of the house and not these baser people So Corruption dwelleth where the spirit but gouernes not but is an vnderling and therefore we are in account spirituall VERSE 10. And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake NOw followes the other part of the Amplification which is Consolation which is double The 1. verse 10. that we are certaine of eternall life The 2. verse 11. that wee are certaine of the Resurrection of our bodies He brings in both by an Occupation against two grieuous Tentations the first in the 10. verse Thus You say that the spirit is in vs. Alasse what are we the better We are subiect to pouerty sicknesse death it selfe as well as others Vnto this Paul answeres first by a Concession The bodie is dead because of sinne Secondly by a Correction But the Spirit is life for Righteousnesse sake First of the Concession And if Christ be in you Before hee said the spirit of God and of Christ now Christ because Christ is in vs by the Spirit and Faith Not Corporally but Spiritually which manner of his presence is the best Ioh. 6.63 We need not plucke him down out of heauen by any Inchantment as the Papists into their sacrament of the Altar that we might partake of his vertue as not the Sunne to partake of his light The body Corruption or the vnregenerate part say some a Chrysoft Piscator But not so for when Paul cals corruption a Bodie it is with an Addition of Sinne or Sinnefull or Death Rom. 6.6 Col. 2.11 Rom. 7.24 Heere it is for the Masse of Flesh and Bloud the Naturall bodie b Aug. lib. 1. Ret. cap. 26. Is dead not is mortified but dead addicted to the Necessity of death which necessity it had not before sinne c Tho. Aqui. et ante eum Aug. loco modo citato But dead is more we dying euen from our birth death hauing made his seisure already because of sinne remaining doctrine Doct. Though Christ be in the Regenerate yet are they subiect to death Heb. 9 27. Rom. 5.12 Where sinne that is originall takes hold there death enters by sicknesse and other mortalities the forerunners and Parts d Mortes partiales Pererius in Gen. lib. 4. de Creat hom num 166. of Death though the Curse and sting bee taken away For as the lines from the Circumference determine in the Center so all paines and sicknesses tend vnto Death As God sent to Hezekiah to put his house in order Esay 38. because hee must die So the Remembrance that the body is dead should perswade vs to thinke of death and prepare for it Thy liuing body is called a very Carkasse Vse If we see an old man stooping and sickly we say he carries his Beere on his backe It 's the case of vs all olde and young Death the King of feare and Terrors Iob 18.14 plants euen from the first houre of our life his Ordnance of Sinne to batter the wals of our bodies Thou seest Death is entred into the Citie of thy Body Take heed it Vanquish not the Castle of thy Soule if it doe then both bodie and soule must to the Diuell It 's lamentable to obserue how many that haue the wals of their house shaken and vndermined ready to drop downe yet prouide not for their soule abate not of their pride Couetousnesse c. practising such things whereby they dye more Obrepit non intellecta senect Iuuenal saty 6. Euen dying before euer they beganne to liue and departing this world with as little vnderstanding and sense
as if he should say the Holy Ghost doth not still lead you as seruants to feare by the preaching of the Law for not obeying it For the preaching of the Law is the true cause of seruile not filiall feare And here the Apostle alludes I take it to the time of the Law and the giuing of the same But you haue receiued the Spirit of Adoption He should haue said of Liberty but hee saith more of Adoption for Children are free Children are either Naturall or Adopted Naturall so the holy Child Iesus is the onely Sonne of God Adopted so are we the sonnes of God Adoption is a lawfull Act imitating nature found out for the comfort of them which haue no children Adoption and Arrogation which are Termes of the Ciuill Law differ Adoption is of those which are vnder the rule of others Arrogation is of them which are sui iuris The Holy Ghost is called the Spirit of Adoption because it works both it and the sense of it in vs. In whom That is by whom whereby We cry not say for so may a Reprobate but Crying notes affection Abba Father Abba is an Hebrew or Syrian word which signifies Father Father is added in Greeke either to note the Sanctification of all Languages a Chrysost or of all people Iewes and Gentiles b Anselm or a double paternity of all by Creation of the Elect by Grace c Lyra. or earnestnesse in calling vpon God d Martyr or an Exposition as Abba that is to say Father e Beza The sense The Regenerate might obiect Wee feele the Spirit working feare in vs But saith the Apostle you haue also the Assurance of Adoption They which haue onely the Spirit of bondage are driuen by feare you by the Spirit of Adoption are led by loue doctrine The Regenerate haue the Spirit of Adoption whereby their feare is moderated and they enabled to cry Abba Father Gal. 4.6 Vse 1. In all the Elect which are of yeeres of discretion the spirit doth worke the Slauish Feare before the filiall assurance as appeares in that example of the Iewes in the Acts Act 2.37 who first are terrified and after comforted in assurance of forgiuenesse All are brought to this exigent more or lesse that they may acknowledge they stand in neede of Christ and be stirred vp to seeke him Such as were neuer afrayd were neuer assured Didst thou neuer feele the sting of an accusing Conscience terrifying thee though thou hast beene a lewd wretch Surely Iudas was neerer Heauen then thou and to this thou must come before thou canst haue the Comfort of a Sonne For as the needle makes way for the thread so feare for comfort the spirit of bondage for the Spirit of Adoption Vse 2. The preaching of the Law without the Spirit hath no power to strike feare into vs when thou art terrified it is the Spirit that so applies the Law either to bring thee to Christ or to despayre and euerlasting Confusion Vse 3. As none haue the Spirit of Adoption which haue not had the spirit of bondage So many haue the spirit of bondage which haue not the Spirit of Adoption Note this Many doe diligently resort to the hearing of the Word and are afraide to doe otherwaies they deale Iustly liue temperately c. and dare not deale falsely or riotously c. and yet are not Regenerate Why What is it makes them doe thus Only Feare They haue the spirit of bondage they are afraid of Hell and hence comes this obedience which is onely slauish But if they doe not these things for the loue of Iustice also they cannot be saued neither their obedience accepted The Children of GOD feare hell but their obedience comes more from Loue then from Feare Yea though there were no Diuell Hell Iudge to be feared yet would they obey the commandements of their God and their feare is also moderated by Faith whereby they beleeue the pardon of their sinnes and obtaine this priuiledge to be the Sonnes of God The estate of a Sonne is discerned by Confidence in Prayer Such a one is able notwithstanding feare to cry Abba Father He that can I say not speake the words with a lowd voice for so may a Parrat or Hypocrite Mat. 7.21 but cry with intention of heart as well as contention of voice and can come into the presence of God as a child into the presence of the Father hath the Spirit of Adoption This is wonderfull hard to doe As for Instance Thou feelest Corruption rebelling thou remembrest how thou hast actually transgressed aboue number thou hearest the threatnings of the Law thou knowest that God is of pure eyes and most iust hence thou fearest and art almost confounded Canst thou in this Conflict turne thy selfe to God as to thy gracious Father and that with confidence of his mercie Thou hast a certaine signe of thy Adoption For in such estate our Nature is to flye from God as Adam but to embrace God euen then when wee are so terrified is the worke of the Spirit by Faith Canst thou with a childes affection cry Abba Father I dare vndertake that God cannot but shew himselfe as a Father in hauing compassion What earthly Father could despise the voice of his Child falne into danger Much more will our Heauenly Father regard the cry of his children In a fearfull estate then are they which neuer pray or as Hypocrites onely with the mouth and not with the heart Thou callest vpon God with Abba Father Remember that wicked children are a dishonour to their Parents Degenerate not thou from the Nobility of thy Father whose honour it is to haue godly children If thou callest God Father 1. Pet. 1.17 then passe thy time with feare and care to obey him Vse 5. This ouerthrowes the Popish manner of Praying as Blessed Virgin Holy Mother of God help vs. Saint Peter helpe vs c. From what Spirit should wee thinke these prayers come Luke 15.18 Not from Gods for that teacheth to cry Abba Father The Prodigall Sonne saith I 'le goe to my Father and say to my Father and his Father meetes him Hee had an Elder brother and knew many seruants but he seeks onely to his Father VERSE 16. The Spirit it selfe beareth witnesse with our spirit that we are the Children of God THe Sonnes of God cry Abba Father here is the Ground of such praying which is the witnesse of the Spirit with our spirits that we are the Children of God This is the very roote from whence springeth confidence in Prayer to God and the more or lesse wee heare and feele this witnesse the more or lesse assurance haue we and boldnesse in Prayer Here are two things 1. The witnesses which are two 1. Gods Spirit which performes two Offices 1. It seales vp our hearts in assurance that we are Children then it opens our mouthes to pray 2. Our Spirit which is our Regenerate part
is the Spirit maketh Intercession for vs that is teacheth vs to make Intercession According to his will as it is reuealed in his Word doctrine The way to haue our Prayers heard is to pray according to Gods will 1. Ioh. 5.14 Iam. 4.3 Vse 1. Wicked men shall not bee heard to their benefite Prou. 28.9 The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues saying His bloud be vpon vs but he onely approues the prayers of his children A wicked man can haue no hope to bee heard for whosoeuer remembers that free will not doe that which hee hath heard must needs distrust to receiue that which hee asketh When our good life agreeth with our good words then is there confidence and lowd crying in the eares of God Vse 2. Wouldest thou be heard Aske then those things which are according to Gods will not thine owne In Prayer it is a great grace to renounce our owne wils And he doubtlesse is the best seruant that desireth not to heare that which he will but which willeth that which he heareth Submit thy will to Gods for better knowes the Physicion what 's fit for the sick man then himselfe If thou askest any thing either thou shalt haue it or if thou hast it not it is not expedient for thee to haue it and then GOD doth not thy will that hee may doe his owne for thy good VERSE 28. And wee know that all things worke together for good to them that loue God to them who are called according to his purpose HEre is a new argument to comfort and encourage vs vnder the Crosse taken from the profit the Crosse brings The Crosse tends to our Good to further vs to godlinesse and the Kingdome of Heauen therefore wee may not bee discouraged In this Verse are two things 1. A Proposition All things worke together for them which loue God 2. The proofe which is double 1. From the experience of all Saints We know 2. From a description of them which loue God they are the Called according to Gods purpose We know The wicked knowe not this secret As the Philistims vnderstood not Samsons Riddle but wee know the Crosse is a help All things Aquinas ante â—um Aug. lâ—b de cor gra c. 1. Euen sinnes because from their fals Gods Children arise more warie and carefull The best things of the wicked euen their prayers turne to their hurt the worst of the godly euen their sinnes turne to their Good Satan then gets nothing in the end by tempting vs to sinne but the greater ouerthrow of his owne Kingdome I dare not say that this is the meaning of these words For sinnes indeed turne to the good but worke not the good of Gods children as afflictions doe For sinne is not appointed to be done as the Crosse is appointed to be suffered neither can it be said that sinne is sanctified to this purpose as are afflictions Here properly by All things is meant all Aduerse things Worke together not inuicem betweene themselues but together with God Not of their owne nature for so they doe not co-operate but contra-operate but beeing sanctified by God Ansel and therefore one takes the Verbe passiuely are wrought for indeede take away God and afflictions worke to our hurt For Good That is the chiefe good Eternall life To them which loue God So are Gods children described for it is proper to children to loue and obey their Father To them which are called according to his purpose That is God hath purposed the saluation of his children hath chosen and called them vnto it therefore it must needs bee that afflictions comming from God must further them to eternall life Otherwise he should do that which should hinder and crosse his owne purpose which is not done by wise men much lesse by our most wise God doctrine All Afflictions further the good of Gods children Psal 119.71 1. Pet. 1.6,7 3.17 4.19 2. Cor. 4.17 Iosephs afflictions furthered Gods purpose of honouring him Gen. 50.20 and Pauls afflictions furthered the cause of the Gospell Phil. 1.12 Vse 1. The admirable power and goodnesse of God is here noted that he can and doth ouerrule the nature of euil things so as to make them serue for much good yea to bring good out of them as he brought light out of darknes He can sweeten these bitter waters As the Apothecary of poison makes Triacle to driue out poison So can God make the poison of afflictions which in themselues are the curse of the Law to driue out the poison of sinne God makes afflictions worke to our good in two respects 1. Of Sinne. 2. Of Grace 1. Of Sinne two wayes First to preuent it Secondly to cure it 1. A Physicion opens a veine not onely to cure but many times to preuent a disease God knowes our disposition Hee sees that many times wee are inclined to Pride Vncleannesse Couetousnesse Reuenge Now that wee should not fall into these hee sends vs losses in our goods sicknesse in our bodies c. whereby wee are kept and bridled from that which otherwise we would commit 2. Sinne also is cured by afflictions The bloud of Christ indeede hath onely this vertue but afflictions are said so to doe because they driue vs to seeke the cure being therefore called the medicine of the soule They are of the best nature which are wonne by loue but ten to one are brought to goodnesse by afflictions Meliores sunt quos ducit amor sed plures sunt quos corrigit timor Aug. Luk. 15.17 In prosperitie we grow rusty The Crosse is Gods file to make vs bright The Prodigall in prosperitie forgets himselfe but hauing gone to schoole to the Hogs-trough he comes to himselfe So did fellowship with the beasts teach Nabuchadnezzar humilitie and the Dungeon Manasses true Religion who in their prosperity were proud and irreligious The Crosse is also a preseruatiue of Grace In prosperitie we are dull and drowsie as a man comming from a Feast is heauy sleepy A Romane Captain said that his armie neuer stood in worse termes then when he had peace So in prospetie is our greatest danger then haue wee least minde of God then do we least feare pray seldomest coldest are soonest ouertaken with pride couetousnesse vncleannesse hypocrisie Aduersitie is a quickner stirres vp to Prayer Repentance and all holy duties It is noted of Salomon that of all the Kings of Iuda he fell foulest because hee had most prosperitie That God might not loose vs and we lose his grace hee sends vs aduersitie As the Starres shine brightest in the night so the graces of Gods Spirit in affliction Vse 2. The Affliction which is to the godly a help to heauen is to a wicked man the fore-runner of hellish torments as in the deluge the water that bore vp the Arke drowned the wicked of those times Vnder the Crosse the godly
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
of the Scriptures chuse thee arguments as stones put them into the scrip of thy memory and with thy tongue as with a sling throwe them at thy Aduersary the Diuell who hath no more power to withstand Scripture then Goliah to stand being smitten in the forehead by Dauid Vse 2. So sauage is the cruelty that is vsed toward true Christians by wicked men that he is accounted to haue done a great exploit who can inuent new or adde any thing to old torments The story of the Heathen Emperors of the Turks of the Pope where he and his whelpes set foore shew this to be true The fires in England in Queene Maries dayes The massacre at Paris in the dayes of Charles the ninth proue that the death of a Professor of the Gospell is of no more account with them then the death of a sheepe nay of a dogge But O Papists Psalm 116.15 Right deare in the sight of the Lord is the death of his Saints You can suffer Iewes Turks enemies to Christ to liue among you yea you pitty Theeues Traytors abet them but the Protestant Christs true seruant is hated to the death Vse 3. Martyrdom Persecution is when not for our own sake but for Christs sake vve suffer patiently There are two principall things required in a Martyr 1. That his doctrine be true 2. That his life be holy The truth of our doctrine must be confirmed by the Scriptures when we suffer for our owne opinions and fancies for Toyes and Quiddities it is not to be called Persecution but rather the Iudgement of God The old saying is good which Cyprian and Augustine haue Not the punishment but the cause makes a Martyr And therefore Augustine obserues that Dauid saith not Iudge my punishment but Iudge my cause O Lord. And againe Blessed are they who suffer persecution not for wicked diuision but for righteousnes sake Psal 41. Non dixit Discerne poenam sed causam meam Aug Epist 50. Non propter iniquitatē et Christianae vnitatis impiam diuisionem sed propter iustitiam August ibid. Many are censured in the Church of England for their singularitie separation and diuision and then they say they are persecuted Shall Agar say she is persecuted because Sara deales with her according to her deserts No let her carrie her selfe more humbly to her Dame Remember then that it must be the weighty Truth for the which thou suffrest and that thou liue holily both these ioyned together make a Martyr Vse 4. Three things comfort in persecution 1. Our Afflictions are but for a day that is a short time All short troubles though great are tolerable 2. We haue the Saints of all times our companions wee are not alone Therefore Christ from hence comforteth Mat. 5.12 For so persecuted they the Prophets which were before you 3. We suffer for Christ who will reward vs a hundred fold in this life and in the world to come euerlasting life who also hath suffered for vs. It is no maruaile if we seruants suffer for so good a Master but this is maruailous that so good a Master hath suffred for such naughty seruants We suffer nothing but our sinnes deserue more and yet our good Master imputeth not our punishments as suffered for our sinnes but for his owne sake Vse 5. All that beare the face of the first Adam are subiect to suffrings but when we beare theface of the second Adam then are we much more subiect If thou be a Christian account of suffrings and that thou hast not suffred inough till thou suffer death The Wheat endureth more then the chaffe but the Wheat is for the Lords boord and the chaffe is for mucke or to be burnt with vnquenchable fire If God will haue his owne which feare and worship him to suffer grieuous things what remaineth for drunkards and profane beasts So Ieremie argues against Edom Ier. 44.12 Behold they whose Iudgement it was not to drinke of the cup haue assuredly drunken and art thou he that shalt escape free Thou shalt not escape So Peter 1. Pet 4.17 If iudgements beginne at Gods house how shall the wicked escape VERSE 37. Nay in all these things wee are more then Conquerors through him that loued vs. HEre is the other Argument to proue that nothing can separate vs which belieue and are regenerate from the loue of Christ It is thus formed Those which in all Tribulation ouercome those no Tribulation can separate from the loue of Christ But belieuers in all tribulations ouercome Therfore All the doubts are in the Minor which is the words of this verse In which are two things First the Victory Secondly the Cause of it The victorie In all these things we are more then Conquerors These things that is Tribulation c. as before We are more then Conquerours How can that be Can a man get more then the victorie The meaning is We are famous and renowned Conquerours both in regard of the facility to conquer and the greatnesse of the Conquest we easily conquer onely preparing the minde to be constant We haue a great Conquest because wee conquer by those things which are vsed to conquer vs wee beare our enemies with their owne swords as Iulian sometime said Egregie vincimus being confuted by heathen learning Therfore Martyr and Piscator expound We doe more then ouercome that is we obtaine a noble a famous victory The meaning is Satan in all the suffrings of Gods children driues at this to bring them from Christ to make them murmure blaspheme despaire and so to make a breach betweene God and them Ab ipso ducunt opes animumque ferro Hor. But Satan is defeated and God inspires his children with such a generous and noble spirit that troubles abate not their fortitude and patience but rather increase it As one Glouer Fox Acts and Mon. p. 1555. beeing to suffer at the stake vvas wonderfully afraid and the remembrance of the fire was so terrible that hee was exceedingly perplexed but when hee came within the view of the stake at the very sight of it a heauenly courage was put into him with much boldnes holy assurance and ioy in which he most constantly suffered doctrine In all afflictions Gods children obtaine a noble victory 1. Cor. 10.13 Iames 1.12 and 5.11 2. Tim. 2.11 1. Ioh. 5.4 Vse 1. Gods children suffer great things die in their sufferings Doe they then ouercome who beare away the blowes are killed by their enemies Indeed this is a Paradox to flesh and blood to conceiue but the truth is they famously conquer that fiue waies 1. In regard of their torments For neither the bigge and sterne lookes of their Tormentors doe affright them nor the sharpnes of their paines make them lament complaine but in the midst of their bitter sufferings they reioyce and glorifie God as appeares in the examples of the Apostles in the
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
Esau haue I hated proceeding from Gods hatred which is not a passion in God as in vs but his Iustice so called because it seemes hatred to them which suffer it God hated not Esau as a man but as a sinner Ob. But Iacob was a sinner also How came hee then to loue him A. Aug. ad Simpl. lib. 1. q. â— He loued in Iacob not the fault which he tooke away but the grace which he bestowed doctrine Where Nature is common and alike there grace makes a difference we are all by nature the Children of wrath Eph. 2.3 yet some are elected some reprobated Iohn 13.8 and 15.19 and 17.9 1. Thes 5.9 2. Tim. 2.20 Vse 1. As in Rebeccaes wombe there was a striuing betweene Esau and Iacob so in euery true Christian there is a combating betweene corruption and grace and as Esau is the elder so is corruption Vse 2. As in Isaaks family there was a profane Esau as well as a godly Iacob so is the visible Church a mixt company as our Sauiour teaches by diuers parables Mat. 13. Examine how thou standest in the Church whether as an Esau or as a Iacob Vse 3. Esau is Isaaks eldest Sonne yet reiected Birth degrees and bloud are to be regarded and are especiall fauours of God yet they further not Election As it was rather a disgrace for Esau to come of vertuous Parents because he was no better so doe thou account of thy selfe then is the bloud of thy famous Ancestors thy credit when thou art like them in vertue Better the honour of our Families should begin then end in vs. Vse 4. Esau is disherited and yet God gaue a lawe that the first borne should not be depriued of his birthright namely without iust weighty cause Hence Peter Martyr makes a question whether God can dispense with his owne Lawes With the Iudiciall and Ceremoniall no doubt he may Concerning the Morall It is by some answered that he may and that the Commandements are to be vnderstood with this prouiso vnlesse God command otherwise for the Law is for vs not for God But this answer seemes to be defectiue because the Law being the copy of Gods Will must needes bee an vnchangeable and vnvarying rule of righteousnes God is a law to himselfe by the perfection of his nature which he hath expressed in his Law and therefore to command any thing contrary to his law or to dispense with it so that the things here forbidden as theft whoredome c. should be no sins in the sence they are forbidden seemes to be as though God should depart from his owne nature which is impossible Pareus a very learned man answers otherwise namely In orat paraen de legum dignitate vsu obedientia ex 1. Tim. 1.8,9 that the Law indeed is an immoueable rule euen in regard of God not simply in regard of the whole Decalogue but onely according to some part of it And therefore he distinguisheth of the Commandements holding some absolutely to proceed from the Nature of God which he doth freely necessarily will as Command 1 2 3 7 9. The rest as 4 5 6 8 10. to proceed from the will of God but not necessarily The things in these last to be iust or vniust because commanded or forbidden and that in these lyes that Prouiso Till God command otherwise But with reuerence of that Worthy man I cannot vnderstand how at any time it should be no sinne to steale or to murder in the sense it is forbidden in the law My opinion is that the Iustice in these Lawes proceeds from the pure nature of God and are necessarily therefore willed by him as well as the Iustice in the other precepts My reason is because the equity of these lawes is imprinted in our nature and that which is imprinted thus in our nature is a remnant of the Image of God which was according to the naturall and necessary Iustice of God The Schoolemen therfore as I take it more safely resolue this doubt who hold that God sauing his Iustice cannot command that which is contrary to his law as that a man should steale c. and yet not sinne And therefore wheresoeuer it seemes that God hath commanded the contrary wee are to know that the matter of the precept is varied As the Israelites rob the Egyptians yet not guilty of theft because when the Israelites tooke those goods they were not the Egyptians but their owne giuen to them by God who hath right and authoritie to bestowe those things where and to whome he pleaseth All things forbidden in the morall law are sinnes not onely because they are there forbidden but principally because they are contrarie to the most iust nature and will of God of which the law is a copie Vse 5. The Elect are beloued the Reprobates are hated The loue of God includes all fauours his hatred all plagues and curses The Elect are happie the Reprobate miserable miserable indeed for it were better to be in hell then to be hated of God VERSE 11. For the children being not yet borne neither hauing done any good or euill that the purpose of God according to election might stand not of workes but of him that calleth IN this Verse is the Amplification of the second Instance The summe of the Instance was that though Esau and Iacob were Twinnes and Esau the first borne yet the promise made to Isaac and his seed was not to be vnderstood of Esau but of Iacob being so determined by God So that there is a great difference betweene these two Twinnes Of which difference here are two things declared First the Time Secondly the Cause The Time in these words The Children being not yet borne neither hauing done any good or ill Here the time hath a double relation first to their birth Secondly to their actions or conuersation When they had done neither good nor euiill that is actually for when the Oracle came to Rebecca they were originally guilty before God doctrine The Election or Reprobation of men is before they are borne or haue done good or euill Ephes 1.4 2. Tim. 1.9 Iude 4. As it was with Esau and Iacob so is it with vs all Vse 1. There is a predestination of men and because reuealed it is lawfull yea necessary to be taught but soberly and discreetly rather soundly to be explained in the Schooles then daily to be inculcated in euery Pulpit It is hard I confesse to corrupt reason and sense but let the light of the Scripture be the rule and not thy blinde reason and it will be in some degree intelligible Vse 2. Here the monstrous opinion of Arminius is confuted plainly who affirmeth that man dying in the faith is the obiect of particular Election Against which we reason from hence Iacob is elected before he was borne saith Paul here But Iacob is a type of the all Elect saith Arminius In Anal. cap. 9. ad
verse 15 16 17. Therefore as that before is to be vnderstood so is this And as large a sense as Hauing mercy hath so large must hardening haue Then not onely of Actuall hauing but of the purpose it must bee vnderstood He should haue said He stirres vp to destruction whom he will but he saith he hardneth that he may shew how he stirreth vp namely by hardening Hardnesse is an estate of a corrupt heart whereby it is disposed to all euill yeelding no obedience to God and it is threefold First Naturall which is the estate of all men Secondly that which is contracted by a custome of sinning as a path is hardened by continuall trampling of passengers Thirdly Iudiciarie which GOD inflicteth vpon men as a Iudgement This is here meant for finding all in their naturall hardnesse hee hardeneth that is reprobates whom hee pleaseth Q. But all hardnesse is finne How then can God be said to harden A. There is a difference betweene hardnes and hardning Hardnes is sinne but to harden is not alwayes so and this is from God not as sinne but as his iust Iudgement For it is not possible that by him we should sinne by whom wee repent and rise from sinne euen as bitter water and sweet issue not from the same fountaine It is from God that we stand from our selues that we fall God is said to harden properly not by making soft hearts to become hard for Pharaohs heart was neuer but hard nor by putting hardnes into the heart as the Papists vniustly charge vs to affirme nor by only suffering vs to be hardened which is the opinion of the Papists dreaming idlely of an idle permission in God making him like the Poets Iupitor who was feasting in Aethiopia while things went out of order but three wayes 1. By forsaking not making it hard but not taking the hardnes away He hardneth that is he softneth not He hardneth not by putting in hardnes but by not putting in the softning oyle of his mercy as the Sunne causes darknes by with-drawing his light 2. By punishing for finding the heart hard if hee please not to pardon it and to soften the heart hee inflicteth a new hardnes as a punishment of the former And this he instilleth not but effecteth three wayes 1. Either by Satan to whose power hee deliuereth such a heart for him to worke vpon 2. Or by themselues giuing them ouer to their owne hearts â—usts 3. Or by the preaching of the Word For as the middle region of the Ayre is more cold by the Anteperistasis so the heart of a Reprobate more hard by the Word not properly but accidentally as a resty horse the more hee is spurred forward the more goes backward By actuating and exciting the present euill inclination of the Creatures by propounding an occasion to manifest it as the Sunne being in it selfe most cleane by the force of his beames draweth out of a dunghill stinking and vnpleasant vapours Hardnes then is caused by the Commandement Occasionally by our owne malice Meritoriously By Satan Efficiently By God Iudicially So Satan is the Tormentor a sinfull man the guilty person God the Iudge and that a Iust one who knowes how to vse euill meanes well being no wayes the cause of sinne as sinne but alwayes ordering it for his glory and the good of his Elect. For sinne is like a Ship Man the Mariner Satan the spirit or winde God the Pilot at the sterne directing all things to his glory doctrine The will of God is the cause of Election and Reprobation as hath beene shewed before Vse 1. Our goodnesse or ilnesse is not the cause of Predestination In election is excluded the merit of man and the debt of God and yet it is to bee confessed that some way the goodnesse of man is the cause of election Praedestinatio quantum ad principium sine nobis non sine nobis quantum ad finem Paulus de Pala. Gran. in ca. 25. Math. Aliud est principium Actionis abud Cognitionis that is not of the Action of God Electing but of our Cognition and knowledge that we are elected Consider election Compositiuely there is no cause but Gods will Consider it resolutely and our Vocation is the cause whereby we know it In Reprobation our ilnesse is excluded as a speciall personall discretiue cause but not as a necessary condition or generall meritorious cause without the which God will not reprobate any Vse 2. Here also appeareth that man falne is the subiect of Predestination Of election it is because it is called mercy which presupposeth misery and faultinesse It is of Reprobation because it is called hardning Now this is a Rule that God hardens none but such as are hard before Neither can it be auoided by an interpretation of Actuall Hardnes For here is to be remembred that Paul speakes of Gods purpose as hath beene obserued before out of Martyr And if hee actually harden none but them which are hard neither did hee euer purpose to harden but such Also if it bee not here to be vnderstood of the Decree of Reprobation there is more in the Antecedent then in the Consequent This verse being the determination of the point according to the meaning of that which is before deliuered and thus doe most Interpreters vnderstand this secret Augustine often calleth the subiect of Gods Decree The Damned Masse Lege doctissimam Aug. Epist quae est ad Sixt. presb num 105. That Masse saith Anselme Ibi gratuita est indulgentia vbi iusta poterit esse vindicta Ansel to which death is due Hereby is perspicuous both the Mercy and Iustice of God Because there is a free Indulgence where there might haue beene a iust reuenge He loued Iacob by a free Mercy he hated Esau by a due and deserued Iudgement They that against this pretend the absolute right of God obserue not how this way that Absolute right is more excellently manifested when Authoritie is attributed to him among all mankinde being guilty to saue or to damne all or none or some at his owne pleasure An absolute Monarch who hath power of life and death if his subiects should rebell hath by his absolute power iust right to pardon them all if hee will or some and not others whereof hee needeth giue no other reason then his pleasure But sure he could not be counted a iust Lord and Gouernour if out of a plea of absolute command hee should deuoid from his protection and cast off any his subiects without relation to any Rebellion or other crime If you aske whether God can annihilate all things I answere Yes If whether hee can reprobate good Angels or Men for Angels and men to bee neither good nor bad is an idle fiction I say hee cannot by the perfection of his nature which can not but loue goodnesse as Augustine excellently He rendreth good for good because hee is good Euill for euill because he is iust God
for euill because hee is good and iust Onely hee rendreth not euill for good because he cannot be vniust He that is elected cannot boast of his merits and hee that is reprobated cannot complaine but of his merits Vse 3. A hardened heart is a most heauy Iudgement which the more it is vpon a man the lesse he feeles it and the further he is from the possibilitie of Repentance and Saluation When God gaue the Diuell leaue ouer Iob hee made hauocke so when the heart is giuen ouer to the Diuell he rages in it Hee must needes runne headlong into all euill whom the Diuell driues as those Swine of the Gergesens into the Sea Of all Iudgements God deliuer me from this Hell onely is worse then it But thou wilt say that this is spoken of Pharaoh and that thou art an Elect. Shew then thy Election by thy works Vse 4. The property of hardnes is not to yeeld either to the stroke of a hāmer or to the dint of a sword That which neither can be bruised or broken with any strokes nor pierced with any sharpenes nor softned with any moistning is hard Hereby know thy heart If no Threatnings Monitions of the Word which is a hammer breaking the rockes and a sword piercing thorow can preuaile with thee Ier. 23.29 Heb. 4.12 Esa 55.10,11 nor any exhortations or intreaties of the Word which is as raine can perswade or soften thee nor any Afflictions moue thee but all these things are as an Arrow shot against a brazen wall thy heart beeing as the scales of Leuiathan who laughs at the shaking of the speare Surely thou hast a heart hardened which if it continue to the end is a most certaine signe of Reprobation Seeke therefore a soft heart which is a most singular blessing of God The way to haue it is 1. with reuerence to heare the Word 2. to meditate of Gods mercy The remembrance of his fathers house made the heart of the Prodigall to relent 3. To pray for a soft heart for it is the gift of God VERSE 19. Thou shalt say vnto me Why doth he yet finde fault for who hath resisted his will and so to the end of the 23. verse THe Apostle in the 18. verse said that GOD hardeneth whom he will against this wicked men cauill and Paul answeres verse 19.20,21,22,23 There are two parts 1. The Cauillers obiection verse 19. 2. The Apostles answere verse 20 21 22 23. Why doth he yet finde fault That is so as he punisheth Who hath resisted his will The will of God is distinguished to be his secret or reuealed will His secret will is the will of his good pleasure whereby he determineth of things which himselfe will doe His reuealed is that which is manifested in his Word commanding things to be done by vs. His reuealed will is refused of the wicked his secret cannot be resisted of any The Interrogations imply Negatiues as thus If his Will be the Cause of Reprobation then he hath no reason to complaine Because his Will cannot be resisted Here are two parts First the obiection Secondly the proofe The obiection in these words Why doth hee yet finde fault It is formed thus If Gods will be the cause of our Hardning hee hath no cause to finde fault But the last is denyed Therefore the first The Proposition is proued thus Whose will bringeth a necessitie of sinning hee hath no cause to finde fault with those sinners But Gods will brings a necessitie and cannot bee resisted Therefore Concerning this Obiection before we come to Pauls answere wee will propound two Questions in the answering of which the force and infirmitie of this cauill will appeare Quest. 1. Whether a Reprobate be in such an estate that he cannot but sinne Quest 2. If hee be in such an estate Whether it doth excuse him Answ 1. To the first I answere affirmatiuely proued Gen. 6.5 Ier. 12.23 Iam. 2.12 Mat. 18. So that a Necessitie of sinning lyes vpon Reprobates which is double 1. Of Nature 2. Of the Decree The first is Inward comming from an inward beginning which being corrupt of necessity that which proceedes from it must be corrupt also As fire heat the sunne light so corruption bringeth forth euill necessarily Ioh. 3.6 That which is borne of the flesh is flesh So that though the act it selfe of volition be alwaies most free yet now through corruption of nature all mens wills are necessarily both weake to attaine the good and peruersly inclined to that which is euill The other necessity is that which followeth the decree For things are necessarily vpon supposition that God had decreed them Principiatū sequitur natura principij Yet the decree is not the cause of sinne nor compelleth thereunto but God finding the nature corrupt decrees of it as he findes it Vse 1. The Philosophers erred who thought none were euill by nature but by imitation and that vice is not borne with vs but comes afterward Erras si existimes nobiscū nasci vitia superuenerunt ingesta sunt Sene. ep 9.6 Vse 2. Also the opinion of the Papists and Arminius is hereby confuted vvho hold a power in the vvil of it selfe not to sin For the vnderstanding of the trueth herein we will first note what Free-will is Secondly what necessity is to be meant in this question Thirdly the difference of actions Free-will is a facultie in an intelligent nature freely chusing or refusing the obiect as it appeareth vnder the shew of good or euil The forme of this freedome is that by an inward beginning it freely without any violence affects or reiects the obiect This freedome is distinguished to be a liberty of cōtrariety or contradiction The first is when we chuse one of two opposites as good or euill The latter is when one thing beeing propounded we freely chuse it or refuse it The first vvas in Adam and being of moralls is not in vs. In the second the obiect is to be distinguished for it may either generally be considered or particularly If generally as euill then we haue not this liberty If particularly as this euill then we may haue such liberty Necessitie is two-fold of coaction of immutabilitie The first is contrary to the nature of the will the second is not Actions are either naturall as to eate drinke speake c. or ciuill as to buy and sell c. or morall as with or against the Law or supernaturall as to belieue and repent In some naturall actions there is a liberty of contrariety contradiction So also in ciuill In morall there is no liberty of contradiction in the generall but in particular In good actions as they are rightly performed there is no libertie at all in a reprobate or vnregenerate man qua talis The Question between the Aduersaries and vs is about the libertie of Contrariety in good and euill in the generall The libertie of the will is not taken away the
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
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
nimble and quicke but aboue the ground can make little shift so talke or deale with these men of earthly matters they are cunning but speake of Religion and you pose them as with a strange language Achitophel a great Statesman goes home in a dudgeon and in a sullen yet hangs himselfe Could any Ideot haue done more foolishly Pray that thy wit may be sanctified otherwise thou mayest proue an enemie and be besotted with the worst folly Enuy and malice towards the Gospell makes worldly wise men spiritual fooles which is the reason that when a worldly wise-man heares the Word and receiues no benefite some plaine man that loues it is edified by it to saluation He that would grow by the word must cast away enuy and malice 1. Pet. 2.1.2 It is a fearefull estate to enuy the Gospell such are giuen ouer to the Diuell to be blinded and what will not the diuell bring such vnto Needes must he goe whom the diuell driues as he tumbled the swine into the sea so wiâ—l he thrust such into all iniquitie Tell some swearer of his swearing and he will sweare the more to spite you this were not possible if men were not giuen ouer to the diuell as the Diuell tyrannized ouer Iob when God hath giuen him license so will he rage in thy conscience Pray with Dauid Psal 51.11 Pal. 143.10 Lord take not thy holy spirit from me and let thy good spirit lead me into the land of righteousnes Vse 2. To haue eyes and not to see to know the truth and to haue no power to apply it to our consciences is fearfull It is vncomfortable to be borne bodily blind much more is spirituall blindnesse vncomfortable When Christ came nigh Ierusalem he wept ouer it what was the cause euen the blindnesse of the Iewes Luk 19.41 Ioh 11.33 O that thou hadst knowne the things belonging to thy peace but now they are hid from thine eyes thou art blinded When he raised Lazarus he groned in the spirit Why for the hardnesse of their hearts A grieuous plague must blindnesse of mind be when Christ so wept and groned for them which were stiken with it when he neuer cried Oh for all his owne bodily sufferings and bitter passions Repent of thy malice to the word that thou maist see VERSE 9. And Dauid saith Psal 69.22 Let their table be made a snare and a trap and a stumbling blocke and a recompence vnto them 10. Psal 69.23 Let their eyes be darkned that they may not see and bow downe their backe alway HEre is the other testimonie which is Dauids where it is auouched that the multitude of the Iewes are hardened and blinded and by consequence cast off Dauid prophesies of this in the 69 Psalme ver 21 22 23. Paul ties not himselfe to the very words of the Psalme but being guided by the same Spirit by which Dauid wrote addes and alters some words without diminishing of the sense Dauid began that Psalme with grieuous complaints against his owne enemies but the Spirit turnes his meditations vpon the enemies of Christ whom he curseth foretelling what crueltie and outrage they should commit and what they should suffer for it These two verses containe an imprecation where we haue three things first the matter of it secondly the persons thirdly the cause The matter is twofold first he curses them in good things ver 9. Secondly he wishes euill things vnto them ver 10. Their good things are set downe in this word Their Table Table signifies all creatures prouided for their nourishment meate and drinke Ansel Caieta Some say by Table is meant the Scriptures which are the Manna of our soules Peter calls them 1. Pet. 2.2 the sincere milke of the word Some vnderstand the passeouer which was made a snare vnto them when they being assembled to eate it at Ierusalem were there besieged and taken by the Romanes All these are good and to be comprehended As if he had said Let all such things which it is a blessing to enioy turne to their bane and be their ruine and destruction This is deliuered by three metaphors a snare a trap a stumbling As birds are inticed by a shrap laid for them and so taken or as a mouse is taken in a trap or as drunkards stumble at euery stone and fall so let them not receiue a blessing in any thing they haue but let their good things ensnare them to their destruction The imprecation of euill things is of all euil temporall and spirituall set downe in two phrases First Let their eyes not of bodie but of mind be darkened as if he should say Take away their iudgement and vnderstanding giue them a reprobate minde that they may not discerne betweene good and euil that so they may runne and fall in finall impenitencie Secondly Bow downe their backe This is diuersly expounded Piscator Aquinas Cornel. Corn. O curuae in terras animae et caelestium inanes Some according to the words of the Psalme Make their loines tremble terrifie and affright their consciences Some Encline their wils to euill that they may neuer be able to doe good though they discerne it Some Let them be alway like swine groueling vpon the earth hauing no affection to heauenly things Let their minds be vpon their money as they are the greatest vsurers in the world The mindes of such are bowed and crookned to the earth Some vnderstand it of the captiuitie and slauery they now endure Let them be in perpetuall captiuitie vagabonds and slaues ouer the face of the earth a reproach in the world and as slaues haue their backes made crooked by carrying heauie burdens so let them suffer extreme bondage All these expositions are good and to be comprehended for Dauid curses them in body and soule Heauie curses are they Secondly the persons are two First cursing Dauid no wicked man but a Prophet Secondly cursed the people of the Iewes Dauids owne nation Thirdly the cause Dauid a holy man curseth his owne people in this direfull manner surely there must be some great cause The cause is noted ver 9. to be a recompence vnto them why what did they Dauid foresaw that they would persecute Christ speting vpon him crowning him with thornes and hauing beaten him with their fists watching the whole night making him to carry his crosse till he faint vnder it piercing his hands and feete with nayles his side with a speare giuing him gall and vinegar to drinke dealing worse with him the sonne of God then with theeues Therefore Dauid wisheth Lord as they will serue my Lord Christ so let them be serued As when Christ shall come to enlighten them they will choose darknesse so let their eyes be darkned as they will giue him gall and vineger so let their table be their snare as they bowed his back so euermore bow downe their backs This is the law of retalion Iust it is with God that it should
of this life and of that which is to come 1. Tim. 4.8 VERSE 16. For if the first fruite be holy the lumpe is also holy and if the roote be holy so are the branches HEere is another Argument taken from the relation of the Iewes to the couenant made with their fathers thus A holy people shall not be finally reiected But the Iewes are a holy people Ergo. The Minor is proued by the likenesse of the effect with the procreant cause thus That whose procreant cause is holy is holy But the procreant cause of the Iewes is holy namely Abraham Isaak and Iacob Ergo. The proposition of the last Syllogisme is heere auouched by Paul vnder two elegant similitudes First from the law of Ceremonies in the first part of the verse Secondly from the law of Nature in the last The Patriarkes are compared to the first fruits and roote the people of the Iewes to the lump and branches The Iewes then descending from those Patriarkes to whom and their seed for euer the Couenant is made are still in the Couenant and therefore their state not desperate If the first fruits This hath commonly beene rendred by a word which signifieth an Assay or Taste as wheÌ„ a Cook by tasting a spoone full of his prepared broth knowes how the whole messe tasteth This taste they make to be the Apostles but this doth eneruate the Argument and is not to the purpose It is better translated first fruits hauing reference to the Patriarkes to whom the Couenant was made Concerning these first fruits the law is set downe Leuit. 23. where the people may not put sickle into their corne till they haue offered a sheafe to the Lord and then it was lawfull for them to reape it and hereby they had assurance safely to Inne their whole croppe Hence by allusion is our Sauiour called the first fruits of them that sleepe because our Resurrection depends vpon and is assured by his Also when they had their corne in and made ready of it for their vse they might not eat of it till they had offered two loaues to the Lord and then was their whole lumpe sanctified and made lawfull for them to eate Quest Why did God command these ceremonies Answ To teach the Iewes hereby that they receiued all blessings from the Lord. So that as Princes and Nobles when they bestow Mannors vpon deseruing seruants make reseruation of some fealtie seruice rent or such like onely to shew that they hold of them So God required this of the Iewes that they might know they held in chiefe of him This law in regard of the Ceremonie is abolished but the morall part is perpetuall namely that we ought to be thankfull to God for his benefits A thing that the wisest Heathens obserued which may the more shame many of vs who day and night partake of Gods good blessings and yet make none or a slender acknowledgement for the same But to returne to our matter The sanctification of Abraham Isaak and Iaacob to be the people of God sanctifieth outwardly all their posterity As when the two loaues were offered not only that lumpe or batch of dow from whence they were taken but euery kernell was sanctified to the nourishment of them and theirs so the very last man that shall bee borne of that Nation hath right to the Couenant The same is the sense of the other similitude The branches follow the Nature of the roote so doe the Iewes the state of of those holy Patriarkes in regard of the outward things of the Couenant Obiect I the next Generation Answ Nay euen as not only the lowest boughs which are next the root partake of the nature of the root but the highest twigg that is farthest of from the same so not only the next generation partake of the benefit of the couenant to bee the people of God or those which returned out of Egiptian or Babilonian bondage or those which liued in Christs time but euery Iew to the end of the world They are still to be acknowledged a holy people and in the couenant in regard of right though not in regard of possession For the couenant was not limited for any terme but is euerlasting Concerning the holinesse here spoken of Aquin. some distinguish it into actuall and potentiall denying the first and granting the second But potentially any Nation is holy as well as the Iewes God can make them so But heere is meant a present holinesse which is only in regard of the Couenant and their right vnto the promises by the same doctrine The Iewes are still a holy people This appeares by their euidence and their letters patenâ—s the tenor of the first grant running thus The God of Abraham and of his seed after him in their generations by an euerlasting Couenant Gen. 17.7 So reade Act. 2.38.39 and 3.25 They are called the children of the Couenant being for euer separated in the loynes of their Fathers vnto the Lord. And though some of them for their particular haue forfeited their estate yet s me particulars cannot forfeit the priuiledge granted to the whole Nation Ob. The Nation of the Iewes is before called Rebellious how then can it now be called holy Ans There is a double holinesse First of Regeneration Secondly of the Couenant in regard of the first they are rebellious in regard of the second they are holy Ob. We are by nature the children of wrath as Paul acknowledgeth of himselfe being a Iew. Ephes 2.3 How then can the Iewes bee holy by nature or birth Ans Both these may be in one subiect because they are not in the same respect The former definition of holinesse makes it plaine In regard of the first Children of wrath in regard gard of the second Holy by nature The first cannot be conueyed by parents to posterity The second is as for example A Gentleman is chosen to some great office whereby he is a great Lord he begets a sonne this sonne is a Gentleman by birth but not a Lord because the honor of his father was not inuested in his bloud but a speciall grace conferred on his person Indiuiduall and personal accidents are neuer deriued but common are as to be the people of God So we beget children who though they are borne in originall sinne yet also within the Couenant As a sonne of a Free-man of London is borne free though lame or deformed so are our children free of the Church though originally polluted The same person may be the child of wrath by the common condition of Nature in Adam And yet holy by the common condition of the Couenant in Abraham Vse 1 The children of Christians are borne Christians and holy by vertue of the Couenant hauing right to the initiating seale of the Couenant which is Baptisme which right if they were not borne Christians they could not haue Before Baptisme our children are eyther Heathen or Christians But not heathens for then they might
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
doubt not of his mercie who will graciously receiue a Iew. Vse 2. Redemption is a taking away of sinne by iustification and sanctification Such as are in their sinnes are vnredeemed and remaine vnder the power of the diuell who holds thē though not by a visible possession which is fearfull yet by an inuisible operation which is worse Many say they defie the diuell who by consenting to his suggestions worship him in their liues for as true obedience is a worshipping of God so sinne and disobedience is the worship of the diuell as Paul sheweth saying Rom. 6.16 His seruants ye are to whom ye obey God saith sweare not the diuell saith sweare and ease thy stomack God saith be sober the diuell saith be drunken To whom doest thou yeeld If thou refusest to doe Gods will and obeyest the fiend thou art Gods enemie and the diuels slaue VERSE 28. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the fathers sakes HEre Paul proues by reason that the Iewes shall be pardoned and so called The reason is taken from the loue of God and followes thus Those whom Gods loues he will pardon and call But God loues the Iewes Ergo. The argument is brought in by a prolepsis What the Iewes might some say pardoned and called Gods enemie whom God hates Yes saith Paul euen the Iewes for though in some respect they are hated yet in other they are beloued of God Here are two things auouched of the Iewes first that they are enemies secondly that they are beloued They are enemies whose Pauls but not so here but Gods enemies hated of God This is amplified two wayes first from the meritorious cause for the Gospel namely because they refuse and persecute it secondly from the end for your sake for your benefite that is the Gentiles The hatred of the Iewes to the Gospell is deadly as appeared in the crucifying of Christ in their persecuting the Apostles and their extreme malice to Christians of all times being a chiefe cause and principall agents in the tormenting of poore Christians as Tertullian reports of his times and their dealings with Polycarpus doe testifie mentioned by Eusebius Iudaeorum Synagogae sontes perse eutionum Pertul scorp adnersus Gent. Hierome reports that in his time the Iewes vsed to curse Christ and Christians vnder the name of Nazarens In the dayes of Philip the long a King of France they hired certaine leapers to poison all the fountaines in that kingdome In this our land they committed many outrages by crucifying children to death on Good friday for which as they deseruedly many of them suffered so they were at length wholy banished out of this kingdome Robert Gagnanus lib. 7. hist Franco They were also for such like things expelled Spaine circa an 1290. giuing occasion of the beginning of the bloudy Inquisition circa an 1493. which afterwards was turned against the Protestants In two Councels it was prouided that at Easter two dayes before and two after they should not be permitted to come abroad because of their insolencies offered to Christians at that time which is yet obserued in all Christian cities where they are suffered Aurelianeuse 3. et Matisconense 1. circa an 537 et 575. For this hatred of the Gospell they are hated of God and that for our good as ver 11. It is in the power of wicked men to sinne but by their sinne to effect this or that good is not in their power but in his who deuides the darknesse and orders it August lib. 1. de praedest cap. 16. 2. They are beloued loco Aug. modo citat They are hated and yet beloued which may well be because they are not in the same respect time or particular subiect These to be vnderstood of the nation as Austin saith of whom some belong to Iacobs halting some to the blessing he receiued Beloued of God in two respects first of election secondly of the fathers Election signifies the grace whereby they were chosen to be the people of God by which it comes to passe that many of them belong to Gods secret election For where God hath his Church there is the treasury of his Election Fathers sake Abraham Isaac and Iacob not because of their merits but of the couenant made with them doctrine The Iewes are beloued of God Esay 1.1 c. They were beloued and Gods loue is to the end Vse The certaintie of the calling of the Iewes hereby is manifest yet some haue gone about absurdely to take away the subiect of the question denying there are any Iewes in the world because there are none in England or because they liue not in a countrey by themselues which are filly shifts to alledge against so manifest a truth Haue all learned men agreed to befoole the world Doe Christian Magistrates make lawes against shadowes Doe all Trauellers consent together to bely themselues who say they haue seene and talked with Iewes What Country-men are they which in Italy Venice and diuers free Cities are vpon penalties distinguished by their habite from other Christian themselues say they are Iewes Are they not Is the profession of a Iew in such account and esteeme that men should counterfeit themselues Iewes which are not Surely this is not worth the answering There is a place to the Thessalonians 1. Thes 2.14 which these accute disputers haue not obserued which hath more validity against the calling of the Iewes then all which they haue alledged Paul saith That the wrath of God is come on the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some haue translated for euer but it is better translated to the vttermost noting the extremity of punishmēt not of time or if of time then to be applied to Pauls persecutors and those of that time which wrath they endured at the destruction of Ierusalem Vse 2. Many speake and account loosely of the Gospell but for such doing God hated the Iewes Vse 3. Thou knowest a Papist or prophane person though thou beest an enemie to him for his sinne yet thou must loue him for the Election because for ought thou knowest hee may be the elect childe of God Vse 4. Good fathers are a great blessing to their children Salomon continues Prince all his dayes and one Tribe is reserued for his sonne for Dauids sake let vs feare God euen for our childrens sake that the blessing of God doe not determine in vs. 2. King 11.34.35.36 Vse 5. Thou louest the remembrance of Abraham then loue a Iew as many times we shew fauour to one that is lewd for his good fathers sake nay though wee bee glad for our owne sakes yet wee must loue them for Gods sake wee must loue them whom God loues woe vnto them who haue no other cause of hating their neighbour but because hee is religious and beloued of God such are of the line of
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS