intercession for vs. So that vpon these grounds whosoeuer stands must needs be certaine Yea with reuerence be it spoken Christ must cease to be himselfe if we be not saued neither can he be saued without vs as the head liues not without the body Vse 4. The state of Gods children is sure in it selfe and in God and they know it to be so and that it shall so continue Obiect But they doubt Ans True but they ouercome doubting by their Faith So that though by their flesh they doubt yet by their Faith they are certaine as Paul saith here He is perswaded Ob. Paul was indeed sure but by Reuelation A. It is no where so written nor can be proued Apostolus non loquitur singulariter de se sed in persona omnium Praedestinatorū Aquin. in loc and Paul speakes heere not singularly of himselfe but in the person of all the predestinate as in the whole current of the rest of this Chapter and Epistle appeares Otherwise by this obiection of exemption by priuiledge it may as well bee auouched that Saint Paul intendeth to proue or auerre no more then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory 8.18 that onely Saint Paul had the first fruits of the Spirit 8.23 that Christ made intercession onely for S. Paul And so his comfortable arguments here deliuered should serue rather for a glorious displaying of the speciall priuiledge of the Writer then for the personall application sound comfort of the children of God his fellow-beleeuers to whom and for whom hee wrote this and other Epistles Therefore this comfortable and firme perswasion certainely is a thing common to all beleeuers Ob. But the word sometimes signifies a coniecturall perswasion which may faile A. But so it cannot here by the iudgement of our Aduersaries themselues who say that he was certain by Reuelation When this word is vsed of others singulars it is the perswasion of Charity which may faile But when of the holy Catholike Church or of our selues according to the word then it is the perswasion of Faith which is most certaine Ob. But we may be sure now but not of the time to come A. Yes well inough because Paul saith no future thing can separate vs from Gods loue 1. Cor. 13.8 And if our Charitie shall neuer fall away much more shall Gods loue continue Doubt not therefore but be beleeuing And yet this is not our praise not to doubt but to ouercome doubting by our Faith Let this encourage thee against all tentations Martiall men descend with great resolution to the battell vncertaine of the euent Thou art certaine of victory be therefore couragious Vse 5. If we esteeme not Christs loue aboue all other things hee may haue iust cause to account his bloud loue ill bestowed on vs. If a wife should loue her husbands estate more then himselfe she were vnworthy so were we if wee should preferre any thing before God who loues vs Thus. Phil. 3.8 Paul accounts all other things as dung in comparison hereof Nay our Sauiour saith Luke 14.26 that hee that hates not all deare things in comparison of Him is not worthy of him Heauen is not so much to be desired as Gods loue nor hell so much to be feared as the want of it It is better to bee in hell with Gods loue then in Heauen without it if that were possible Loue Christ then more then Heauen more then thine owne soule who left heauen to redeeme thy soule Whom doest thou loue best Christ or other things If thou bestowest more paines to get riches and more cost to compasse thy pleasures then thou doest to obtaine Christ sure thou louest these aboue Christ If thou wilt neglect Christ and his Word rather then renounce thy vile affections thou louest thy selfe more then Christ He that tasteth hony rellisheth not other things so where the loue of Christ is other things will be of small account As the Starres though they be as well in the day as in the night yet shine cleerely in the absence of the Sunne and are obscured in his presence so till men taste of Christ worldly things are pleasant and admired but when Christ comes they be nothing delightfull as before THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES CHAP. IX WHile we were conuersant in the former Chapter we dwelt amongst many comforts Now wee are to deale in a subiect of another nature Then we camped as it were in Elim in a place of Palme trees and water now we are to passe into a wildernesse of much difficulty and trouble There we lodged in a sweet Harbour of consolation here we must put into the Ocean and almost bottomlesse depth of abstruse and hidden mysteries If it be as a wildernesse we hope for the holy Spirit as that piller to guide our way and to lead vs into the Truth which is more nourishable then the honey and milke of Canaan If it be as an Ocean we hope by the benefit of our Card which is the Word and the Pylot which is the Spirit with the wind of Prayer and Oares of diligence to arriue safely vnto the Land yea with Moses to walke thorow the Bottom vnto the desired shore of Truth he that gaue vs assistance to speak of comfort will also enable vs to speake of these secrets Qui dedit quod locuti simus dabit sicut eredimus quod loquemur Leo serm 1. de pass Dom. This and the two next Chapters following pertaine to one Argument about the coherence whereof Interpreters speake diuersly yet almost all agree in this that Paul here remooues a great obiection of the Iewes against the doctrine of Iustification before deliuered which was made after this manner If none be iustified but by faith in Christ then the Iewes are not iustified but in the state of condemnation for they hate Christ haue crucified him and persecute such as belieue in him But it is absurd to affirme that the Iewes should not be iustified Therefore men may bee iustified though they belieue not in Christ The Minor assumed hath three fortifications as the Iewes thinke impregnable First the promises are made to them and theirs But if Pauls doctrine of Iustification bee true then the promise faileth and God is made lesse then his word which is blasphemy to auouch Secondly No people vnder the Sunne are so zealous of righteousnesse which their righteousnesse and zeale that it should be of no reckoning and the Gentiles that neuer intended the Law to be receiued for their faith in Christ seemes contrary to Reason and Iustice Thirdly then hath God cast off his people whome he hath chosen which is not to be thought and therefore they conclude that Iustification by faith is a doctrine of Pauls deuising and not the Truth of God For answere to the Argument the Minor is to be denied For it is not absurd to affirme
but the truth that the Iewes because they beleeue not in Christ are not Iustified The fortifications raised for defence are easily razed The first in this 9. Chapter the second in the tenth and the last in the eleuenth VERSE 1. I say the truth in Christ I lye not my conscience also bearing me witnesse in the holy Ghost 2. That I haue great heauinesse and continuall sorrow in my heart IN this nynth Chapter Paul shewes that though the Iewes be reiected yet the promise failes not which was originally neuer meant to any vnbelieuing either Iewe or Gentile And therfore he expounds the promise made to the Iews vpon that occasion falling into the doctrine of Predestination of the reiection of the Iewes calling of the Gentiles which before he enters into he premiseth a Preface to prepare the minds of the Iews to the patient reading of the same So that in this Chapter are two parts 1. A Preface in the fiue first verses 2. The Treatise it selfe concerning the stability of the promise of God notwithstanding the casting off of the Iewes Because it was odious to the Iewes to heare of their reiection and that the Gentiles should bee admitted to fauour Therefore Paul in the Preface protesteth solemnely both of his loue to his Nation and exceeding hearts griefe for their Reprobation that it might appeare these things to be spoken not of malice and spleene as they were ready to interpret but of conscience towards God and his Truth which was his office to deliuer In the Generall from this Preface a note may be obserued for Ministers Vse 1. Ministers are to speake the Truth though it displease yet with sobriety of wisedome after the example of Paul so as we may if it be possible with gentle and louing means winne the affections of the Auditors both to vs and our doctrine In this two sorts of Ministers much faile First those which are so tender studious to please that they are loth to speake any but sweet words though men rot in their sinnes Secondly those which are as farre on the other extreme accounting all prefacing and louing speaking to bee dawbing and no sentence to be zealously deliuered vnlesse Damnation and Damned be at the end of it vvhereby many times they driue them farther from Christ whom they would haue conuerted vnto him Let such imitate Pauls discretion here who might haue been rough with these stubborne and obstinate Iewes and haue spoken hardly to them being haters and Persecutors of Christ and his members but hee chuseth rather to speake mildly as beeing likely to doe more good So he aduised Timothy 2. Tim. 2.24.25 The seruant of Christ saith he must be gentle towards all men euen euill men instructing them with meeknes So he practised himselfe with his kind words so insinuating into King Agrippa his affections that he had almost perswaded him to be a Christian Acts 26.28 when rough words might haue much exasperated his mind Vse 2. Hearers would be also admonished not to prescribe their Teachers what they shall preach For some ignorantly either desire neuer to heare of their sinnes because of their great profanenes Or out of a pride and presumption of their own righteousnesse aboue others All preaching which is not declamatory and inuectiue against sinne is cold preaching vvith them Pray for thy Teacher and be content to heare thy sinne reproued and aboue all desire to heare of Christ Iesus and the mercy of God in him the next and immediate cause of conuerting a sinner The summe of the Preface in the fiue first verses is a protestation of his loue manifested by his exceeding griefe for their Reiection Or a protestation of his griefe issuing from his loue In it there are two parts 1. A Complaint 2. A Iustification of it The Complaint is in the second verse first to be handled The Iustification ver 1. 3. 4. 5. VERSE 2. That I haue great heauinesse and continuall sorrow in my heart IN this Complaint principally is to be cōsidered that which hee complaines of which is his great griefe which must needes argue great loue Conceruing which griefe are tvvo things 1. The greatnes of it 2. The Cause The greatnes is set forth three wayes 1. By a Comparison expressed in a vvord signifying the paines and sorrow of a vvoman in trauell a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. By the Continuance of it It was without intermission 3. From the feat of this sorrow It was not outward or in the face in a few Crocodiles teares but in the heart and therefore a sharpe and dangerous sorrow The Cause is not expressed for the horror of the thing his minde trembled to name it and it would haue beene full of Enuy. But it is easily gathered out of the matter following namely for the Reiection and Reprobation of the Iewes doctrine The children of God grieue for the hardnes of heart and condemnation of the wicked So they are described Ezec. 9.4 So did Ieremy Ieremy 9.1 So did Dauid Psalme 119.53 So did Christ Ioh. 11.33 Q. Is it lawfull so to mourne their destruction being the execution of Gods iust Decree which wee are cheerefully to reproue and reioyce in A. In the punishment of sinners when wee looke vpon the glory of Gods Iustice we ioyfully approue it When on the destruction of the Creature we lament it As the Cameleon is coloured according to that which is next it so the mind putteth on affections after the nature of the thing it doth contemplate As a Iudge when malefactors are arraigned before him is moued with indignation as they are malefactors and with compassion as they are miserable men so is it in this case Vse 1. Because Paul loues the Iewes hee grieues for their downefall for griefe ariseth from the hurt of the thing wee loue If we loue not we are not moued and according to the degree of our loue is the measure of our griefe Dauid exceedingly grieued for Absolon for he loued him exceedingly Examine thine affection in spirituall things thy loue by thy ioy and griefe Doest thou loue the Word of God then thou wilt reioyce to heare it and that it should haue free passage and wilt grieue if it be hindered or ill reported of If thou doest not thus thou louest it not Thou sayest thou louest Gods glory then is it meat musike to thee to see men to feare God to keepe his Sabbaths c. and as a dagger at thy heart to heare men blaspheme and to see men follow after vngodlinesse otherwise thou louest not God not his glorie Vse 2. The Iewes resist Pauls doctrine through the hardnesse of their hearts This caused both his griefe and also their Reiection If the Husbandman plow euery yeere and sowe but his seed rots vnder the clots and neuer comes vp he cannot but grieue so Paul when his doctrine hath no successe The thriuing of the flock is the glorie of the Shepheard and
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
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
Martyrdome euen in peace For though our heads are not striken off with the Temporall sword yet with the spirituall wee mortifie our Carnall lusts and desires The cause of the Victory is By him which loued vs. Which is a pithy description of Christ As if hee should say It may be you maruell at the patience of the Saints this is not by their owne strength but by Christs who loueth them doctrine Christ is the cause of our constancie and victory in trouble 1. Ioh. 4.4 1. Cor. 15. Vse If we be left to our selues the world will ouercome vs as it did Demas Nay wee are not able to beare an Ague the Tooth-ach much lesse the torment of Fire Many in the presumption of their owne strength haue grieously falne Peter vowed to dye at his Masters feete but hee fouly fayled afterwards Doctor Pembletons Story proues this also of whom we reade in the Booke of Martyrs Feare God depend vpon him pray to bee confirmed then will hee doe aboue all thou canst aske or thinke VERSE 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come 39. Nor height nor depth nor any other Creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. IN these Verses the third tentation is remoued which is from the euill supposed to be in God which is mutabilitie of his loue and it is brought in as answering a doubt Some might say Nothing can so presse vs but that wee shal be sure to conquer if God continue to loue vs to stand on our side Paul confidently answeres that not onely no tribulation as before but no creature or thing that is or may bee present or to come no Wit Power or Policy no Men Diuels Angels if they were all mustered in one armie could separate Gods children from his loue vnto them in Christ Iesus If any thing could then these all or some which are reckoned but not these therefore nothing In these words are two parts 1. A Proposition That Nothing can separate vs from Gods loue 2. The Amplification which is double 1. Pauls perswasion vpon great experience 2. The ground of his perswasion which is that Gods loue is not grounded vpon vs but vpon Christ whose merite is infinite and efficacie omnipotent and therefore Gods loue neuer to faile I am perswaded That is I am vnfallibly certified it is my Faith no Morall coniecture some note that vnder this word is implyed that Paul was brought vnto this assurance by the preaching of the Word That neither Death nor Life Death cannot which is of all terrible things the most terrible and life cannot though it be sweet as wee say which the Diuell knew well enough when he said Iob 2.4 Skin for skin and all that a man hath will he giue for his life Death cannot for it is our Aduantage which a wicked man spied out when he wished Numb 23.10 that hee might dye the death of the Righteous that his latter end might be like theirs Life cannot for Gods children are ready to offer vp their liues as a sacrifice to God In trouble many haue borne much who haue beene ouercome of pleasure but no Aduersitie which is meant by death the chiefe of things feared nor any pleasure which is meant by life the chiefe of the things desired can set GOD off from his children Nor Angels nor Principalities nor Powers Some write here of the distinction conceiued to be among ministring Angels I meddle not with that neither thinke I that Paul aimed at it here Some meane good Angels some euill for these titles are giuen to both To good Ephes 1.21 To euill Col. 2.15 I subscribe to them who thinke both meant The euill cannot though they enterprise it what they can The good will not who rather reioyce at the Conuersion and constancie of the Saints Q. But why should Paul speake of good Angels A. For our greater Consolation And it is to bee vnderstood conditionally that if they should attempt it which they neuer will doe yet neither their cunning nor strength is able to doe it so sure is our saluation founded vpon the blood and merit of Iesus Christ The like confident speech Paul vseth in another place Gal. 1.8 Though an Angell from Heauen preach any other Gospell let him bee accursed It is impossible that the Angels should but if they should So here in this place Nor things present nor things to come Things which we now endure or to be endured hereafter Things present worke either griefe or delight things to come either feare or desire whatsoeuer they worke they cannot worke our separation from God Nor height nor depth 2. Cor. 10.5 Some vnderstand prosperitie and aduersitie some honour and basenesse some the sublimitie of mans reason called a high thing some-where and humilitie of minde some the height of authoritie and depth of wisedome as we call a wise man a profound man some the elements aboue and below vs some heauen and earth some heauen and hell and so Chrysostom whose exposition I take to be least constrained Quocunque modo profundum sublimitas intelligatur non poterit nos ab amore Christi separare Ansel But howsoeuer it bee taken whether all or one of these wayes or any other way it cannot separate vs from the loue of God in Christ Nor any other creature Not extant as if hee should dare all creatures that are or may be which is set to the rest as an c. in the end of a sentence doctrine Gods loue can neuer faile to his Church and children Iam. 1.17 Esay 54.9,10 Mat. 16 18. Ioh. 10.28 13. Vse 1. Nothing can separate vs from the sense of Gods loue but haue sense we cannot without Faith Therefore Faith cannot faile Vse 2. The ground of Gods loue to vs is Christ in our selues we are odious in him beloued doctrine Vse 3. All other estates and things in this life are vncertaine only the state of Gods children is certaine The fauour of a King is a great matter but the Kings Fauorite may either by enuy or iust desert as Haman bee cast off Yea Kings themselues haue no certaintie as appeares in Nebuchadnezzar But neither enuie nor our own deseruings if once the children of God can separate vs from him Wee may sinne but we cannot finally and totally fall away God will correct vs because we sinne but neuer forsake vs because we are his For our estate stands vpon foure brazen pillers which are all founded vpon and vpholden by Christ 1. The Vnchangeablenesse of Gods loue 2. The Immutabilitie of Predestination 3. the Infallibility of his Promises 4. The continual Intercession of Christ All these are in Christ In Christ he loues vs In Christ we are predestinated All the promises are yea and Amen in Christ and it is Christ that makes
the accursing of them who should conuert it to their owne vse and so by a translated sense it signifieth a perpetuall separation from Christ As therefore such things were separated from men for honour sake so applyed to men it signifies to be separate from Christ for horror sake This is Chrysostomes exposition approued of the best Interpreters And as the Greeke word is thus vsed so Sacer properly signifying Holy is vsed amongst the Latines by good Authors g Auri sacra fames Virg. Sacer intestabilis esto Hor. in a contrary sense For my brethren not spirituall but kinsmen according to the flesh that is the Iewes as if he had said I would bee damned in their stead that they might be wonne to Christ and saued in mine As Dauid wished he might haue dyed for Absolon and Christ dyed for vs. The Argument to iustifie Pauls griefe is from an effect of his loue which is a contestation that for their sakes he would with all his heart be accursed from Christ Therefore he must needs be grieued for their separation This loue of Paul is here amplified by three circumstances 1. The Person wishing Paul 2. The matter of his wish to be accursed from Christ 3. For whose sake for the Iewes Who Paul who was so zealous for Christ To be accursed from Christ his onely Ioy and Desire and for the Iewes his enemies who layd continuall wayt for him about a fortie of them vowing neither to eate nor drinke till they had his bloud Euen thus it was Euen Paul wisheth to be accursed from Christ for these Chrysostome calls it a flame a sea of loue No sea so deepe no flame so bright as Pauls loue Q. But is it lawfull for Paul thus to wish For it is to bee holden as a truth in Diuinitie that euery man is first to haue a care of his owne soule yea the Papists affirme that though the soule of the Virgin Marie whom they too much adore were in perill yet for her saluation wee ought not to hazard our owne A. There are many farre-fetcht answeres For Interpreters haue exceedingly laboured herein Wee hardly vnderstand how this should be because we are farre from the measure of Pauls loue Among all the Answers there are 3. principall The first is that Paul vseth an Hyperbolicall speech or that hee spake hastily not well considering the matter but hee spake vpon his oath as we haue heard and therefore no Hyperbole or ouersight to be admitted The second that he did not indeed so wish but was ready so to doe if it were lawfull but the words and his oath take away this also he did actually so wish and without supposition The third is Chrysostomes which also Aquinas hath who make a double separation from Christ 1. To be separated from his loue which Paul by no meanes wisheth neither is it lawfull to desire either not to loue Christ or not to bee beloued of him 2. To be separated from him onely by punishment in regard of the fruition of heauenly ioyes and so Paul wishes here not so much hauing an eye to the destruction of the Iewes as to the glory of Christ The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ the hearing hereof was so grieuous to Paul that out of a great zeale he wished verily to haue beene accursed from Christ rather then that he should be so reuiled yet so accursed as that he would still loue Christ and be beloued of him He will for no cause be depriued of Christs loue but he is content to lose his part in Heauen for Christs glory doctrine We ought to redeeme the saluation of our very enemies with the losse of heauenly Ioyes to our selues rather then Christ should lose his glorie So Moses wisheth Exod. 32.12.32 For Gods glory ought to be more deare to vs then any ioy or good of our owne Vse 1. If we consider Paul as a kinseman wee are taught what great loue we owe to our kinred We are to loue our Nature in all but where there are most bands there should our loue be most Nature teacheth this and Grace perfiteth Nature Christ beginning to preach first preached at Nazareth to recompence the place of his education Luk. 4.16 And Paul saith 1. Tim. 5.8 That hee that prouideth not for his owne is worse then an Infidell Husbands ought specially to take care for the saluation of wife and children brethren for brethren c. Vse 2. Consider Paul as an Apostle 2. Pet. 5.2 and then it teacheth Ministers specially to feed their owne flockes to pray for them to be affected with their stubbornenesse So Samnel Ieremie c. Must Ministers take paines grieue and burne out the Candles of their liues to doe their people good Then is it not fit that their people should despise and despite their Teachers vexing them with their vngodly stomackes and profane carriage This is to encrease their sorrow which is so great that it is compared to the sorrow of a woman in trauaile Gal. 4 19. Vse 3. Consider Paul as a Christian He feeketh the saluation of his enemies so doe thou Remember it was Cains speech Am I my Brothers keeper Thou must haue care of thy brothers yea of thine enemies It will not serue the turne to say Euery Fat shall stand on his owne bottome This is harsh to nature but Grace must ouereome corruption Vse 4. Reioyce not at the fall of thine enemy whether it bee by the immediate hand of GOD or by the hand of the Magistrate say not It is no matter If thou feelest thy heart to hammer such thoughts striue and pray against it Consider Pauls example here and Dauids in the Psalmes Psal 35.13 To reioyce at other mens harmes is the way to haue such things cast vpon our selues Prou. 24.17 Vse 5. The cause of Pauls wish is the glory of Christ which ought to be more deare vnto vs then our owne saluation Though we cannot attaine to the measure of Pauls zeale yet we must aime at it and endeuour our vttermost Though Parents are loth to part with their Children yet for their good they are content to put them to schoole and to binde them to Trades farre off So we can be contented to enioy life liberty c. yet if the parting from these be to Gods glory we must be ready so to doe How few then be there which loue Christ as they ought how few which would be content to part with Heauen for his honour for many will not for the glory of God and the obtaining of Heauen leaue their pride whoredome drunkennesse c. VERSE 4. Who are Israelites to whome pertaineth the Adoption and the Glorie and the b Or Testaments Couenants and the giuing of the Law and the seruice of God and the promises 5. Whose are the Fathers and of whome as concerning the Flesh Christ came who is ouer all God blessed for euer Amen
Esau haue I hated proceeding from Gods hatred which is not a passion in God as in vs but his Iustice so called because it seemes hatred to them which suffer it God hated not Esau as a man but as a sinner Ob. But Iacob was a sinner also How came hee then to loue him A. Aug. ad Simpl. lib. 1. q. â— He loued in Iacob not the fault which he tooke away but the grace which he bestowed doctrine Where Nature is common and alike there grace makes a difference we are all by nature the Children of wrath Eph. 2.3 yet some are elected some reprobated Iohn 13.8 and 15.19 and 17.9 1. Thes 5.9 2. Tim. 2.20 Vse 1. As in Rebeccaes wombe there was a striuing betweene Esau and Iacob so in euery true Christian there is a combating betweene corruption and grace and as Esau is the elder so is corruption Vse 2. As in Isaaks family there was a profane Esau as well as a godly Iacob so is the visible Church a mixt company as our Sauiour teaches by diuers parables Mat. 13. Examine how thou standest in the Church whether as an Esau or as a Iacob Vse 3. Esau is Isaaks eldest Sonne yet reiected Birth degrees and bloud are to be regarded and are especiall fauours of God yet they further not Election As it was rather a disgrace for Esau to come of vertuous Parents because he was no better so doe thou account of thy selfe then is the bloud of thy famous Ancestors thy credit when thou art like them in vertue Better the honour of our Families should begin then end in vs. Vse 4. Esau is disherited and yet God gaue a lawe that the first borne should not be depriued of his birthright namely without iust weighty cause Hence Peter Martyr makes a question whether God can dispense with his owne Lawes With the Iudiciall and Ceremoniall no doubt he may Concerning the Morall It is by some answered that he may and that the Commandements are to be vnderstood with this prouiso vnlesse God command otherwise for the Law is for vs not for God But this answer seemes to be defectiue because the Law being the copy of Gods Will must needes bee an vnchangeable and vnvarying rule of righteousnes God is a law to himselfe by the perfection of his nature which he hath expressed in his Law and therefore to command any thing contrary to his law or to dispense with it so that the things here forbidden as theft whoredome c. should be no sins in the sence they are forbidden seemes to be as though God should depart from his owne nature which is impossible Pareus a very learned man answers otherwise namely In orat paraen de legum dignitate vsu obedientia ex 1. Tim. 1.8,9 that the Law indeed is an immoueable rule euen in regard of God not simply in regard of the whole Decalogue but onely according to some part of it And therefore he distinguisheth of the Commandements holding some absolutely to proceed from the Nature of God which he doth freely necessarily will as Command 1 2 3 7 9. The rest as 4 5 6 8 10. to proceed from the will of God but not necessarily The things in these last to be iust or vniust because commanded or forbidden and that in these lyes that Prouiso Till God command otherwise But with reuerence of that Worthy man I cannot vnderstand how at any time it should be no sinne to steale or to murder in the sense it is forbidden in the law My opinion is that the Iustice in these Lawes proceeds from the pure nature of God and are necessarily therefore willed by him as well as the Iustice in the other precepts My reason is because the equity of these lawes is imprinted in our nature and that which is imprinted thus in our nature is a remnant of the Image of God which was according to the naturall and necessary Iustice of God The Schoolemen therfore as I take it more safely resolue this doubt who hold that God sauing his Iustice cannot command that which is contrary to his law as that a man should steale c. and yet not sinne And therefore wheresoeuer it seemes that God hath commanded the contrary wee are to know that the matter of the precept is varied As the Israelites rob the Egyptians yet not guilty of theft because when the Israelites tooke those goods they were not the Egyptians but their owne giuen to them by God who hath right and authoritie to bestowe those things where and to whome he pleaseth All things forbidden in the morall law are sinnes not onely because they are there forbidden but principally because they are contrarie to the most iust nature and will of God of which the law is a copie Vse 5. The Elect are beloued the Reprobates are hated The loue of God includes all fauours his hatred all plagues and curses The Elect are happie the Reprobate miserable miserable indeed for it were better to be in hell then to be hated of God VERSE 11. For the children being not yet borne neither hauing done any good or euill that the purpose of God according to election might stand not of workes but of him that calleth IN this Verse is the Amplification of the second Instance The summe of the Instance was that though Esau and Iacob were Twinnes and Esau the first borne yet the promise made to Isaac and his seed was not to be vnderstood of Esau but of Iacob being so determined by God So that there is a great difference betweene these two Twinnes Of which difference here are two things declared First the Time Secondly the Cause The Time in these words The Children being not yet borne neither hauing done any good or ill Here the time hath a double relation first to their birth Secondly to their actions or conuersation When they had done neither good nor euiill that is actually for when the Oracle came to Rebecca they were originally guilty before God doctrine The Election or Reprobation of men is before they are borne or haue done good or euill Ephes 1.4 2. Tim. 1.9 Iude 4. As it was with Esau and Iacob so is it with vs all Vse 1. There is a predestination of men and because reuealed it is lawfull yea necessary to be taught but soberly and discreetly rather soundly to be explained in the Schooles then daily to be inculcated in euery Pulpit It is hard I confesse to corrupt reason and sense but let the light of the Scripture be the rule and not thy blinde reason and it will be in some degree intelligible Vse 2. Here the monstrous opinion of Arminius is confuted plainly who affirmeth that man dying in the faith is the obiect of particular Election Against which we reason from hence Iacob is elected before he was borne saith Paul here But Iacob is a type of the all Elect saith Arminius In Anal. cap. 9. ad
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making
much to answere for before God This is the bane of the Church and that the Diuell knowes well enough Diuision in Doctrine is Heresie this is not found among vs. Diuision in Rites is Schisme This is our disease Let such remember who breake the peace of our Church that an inueterate Schisme is Heresie For the obstinate Schismatike at length obtrudeth his fancie for an Article of the Faith A Church in diuision is like an house on Fire Quench and increase not this flame by thy brainelesse opinions It is like Rebecca troubled in her wombe with the striuings of two children of contrary dispositions Pitie the paines of thy Mother This sinne is so great specially authoritie being resisted that some haue confidently auouched it not to bee expiated by Martyrdome Chrysost If Constantine iustly blamed Alexander Socrates Schol. Eccl. hist l. 1. c. 4. for eager opposing Arrius whom he did confute much more may our Constantine finde fault with them which blame that which they can neither amend nor confutes Vse 5. The way to be rich in all grace is to aske it Aske and you shall haue he is rich to all that call vpon him he giues bountifully and casts no man in the teeth plead not thine owne deseruings thou must sue in forma Pauperis Beggers obtaine the rich are sent empty away Vse 6. Euery man desires to serue a liberall Master that hee may be preferred Serue God and thou shalt be made rich Why doest thou by Swearing Lying Whoring c. serue that beggerly master the Diuell that hath nothing to giue his followers but hell and euerlasting torments If God be thy Master thou art made for euer No maruell that Paul breakes out into such a Patheticall thankesgiuing because God entertained him into his seruice 1. Tim. 1. For as there is no fishing to the Sea so no seruice to Gods and the Kings Get into Gods seruice and when thou art in keepe thee there Deserue not to be cast out as Cain was lest thou sing the Prodigals Song How many hired seruants in my Fathers house haue bread inough and I dye for hunger There are two things to be done that we may keepe our seruice First to know our Masters will 2. To doe it and then as God was rich to Abraham for his Faith to Dauid for his zeale to Steuen for his constancie so will he be rich to thee As God is rich in mercy to the good so in iudgements plagues woes curses is he rich to all vngodly wicked men VERSE 13. a Ioel. 2.32 Act. 2.21 For whosoeuer shall call on the Name of the Lord shall be saued THat God is rich vnto all that call on him is here confirmed by a Testimonie out of Ioel. The occasion of Ioels speech was this There was a great famine in Iewry the Cause their sinnes the meanes First a great raine presently after Seede time after that a wonderderful drought Also God sent Grashoppers and Caterpillers c. which deuoured the little encrease which the earth afforded Farther hee threatneth them with forraine enemies and vpon this exhorts them to Repentance telling them that whosoeuer shall call on the Name of God shall be safe For in Zion that is the Church of God shall be deliuerance Pauls Argument is thus framed If whosoeuer call on God shall be saued then is God rich to all that call on him for no riches are comparable to saluation But the first is true Therfore the last In this verse are two things First the Duty Secondly the Euent The Duty Calling vpon God The euent Saluation Whosoeuer as before verse 11. Shall call vpon By this is meant Prayer which sometimes is taken for the whole worship of God Inuocare quasi â—…tus aut in se vocare Anselm Prayer is called Inuocation in Latine because it must be performed with the Inmost affections or as to call God into vs Or as the Greeke word signifies to call vpon another for helpe in extremitie And therefore Chrysostome well expounds it by Confession ioyned with Prayer For he which beggeth helpe of another confesseth his owne weakenesse and want The Name of the Lord. That is God himselfe whose infinite perfections no name can comprehend Yet God hath by certaine Names and Appellations notified himselfe vnto vs so farre as was fit for abilitie to vnderstand Some here vnderstand Christ the Name expresse Image and Character of his Father by whom we know God as wee know things by their names Shall be saued Not that our prayers deserue Saluation but because Saluation followes faithfull praying by the promise of God doctrine God will saue all such which call vpon him Act. 2.21 Psal 50.15 145.18 Vse 1. God is infinitely good who propounds conditions of saluation as easie to the poore as to the rich If hee had offered saluation on these termes as to build Churches Hospitals and to endow them c. Alas what should haue become of poore men But if thou beest not rich nor eloquent c. Yet if thou callest on the Name of the Lord thou shalt be saued Vse 2. Whosoeuer calleth vpon the name not of our Lady but of the Lord. How then comes it to passe that the Papists so much striue for Inuocation of Saints There is no example nor promise nor commandement for it in the Bible No threatning to them which omit it neither doe the Saints departed know our particular necessities or our hearts The Heathen Philosophers conceiued one chiefe god and diuers inferior and Vnder-gods as mediators by whom they might come to the chiefe God as by Noble men we come to the King This is one of their best arguments which Ambrose on the Romanes excellently propounds and confutes Amb. comment in 1. cap. Epist ad Rom. A certaine man Chemnitius exem Decr. Conc. Trid. par 3. de Inuo Sanctorum hauing vsed the helpe of some Noble men in a cause to his King and being maruellously delayed hearing by occasion a Bishop preach that wee must goe to God by the mediation of Saints Alas saith he if it bee in the Court of Heauen as it is in the Courts of Princes wee shall all haue but a cold suite of it Wee doe many times request particular men and Churches on earth to pray for vs because we haue commandement example and promise for it in the Word it being a ministery appointed for the Militant Church But that from hence I should pray to Angels or Saints departed followes not For first I doe not inuocate these as the Papists doe their Saints neither doe I desire that office vnlesse either face to face or by Letter or Messenger I acquaint them with my desire but there is no such entercourse betweene vs and the Virgin Mary or other Saints Ob. But they pray not to Saints to fulfill but to impetrate their desires A. This also is vnlawful it being a part of the Office of our Mediator
as Saint Paul teacheth to Timothy where he speaking of Prayer saith 1. Tim. 2.5 We haue but one Mediator betweene God and vs euen Iesus Christ Farther though they teach this in the Schooles yet which is much to be blamed they direct their people to practise otherwise and to pray to Saints for the fulfilling of their desires As I could shew in diuers of their prayers which I haue seene most blasphemously appeares in their Ladies Psalter Concerning which it is to be vnderstood that the common sort of Papists are taught vpon Beades to say ouer certaine Aue Maries Pater nosters to ten Aue Maries one Pater noster which beeing fiue times said ouer make one Rosary as they call it And that they might not be deceiued in their tale they say that S. Dominick it may be one of our Ladies Chaplaines found out the vse of Beades for that purpose From hence comes our Ladies Psalter which consists of three Rosaries Of which Psalter there is a peculiar Fraternity endowed with many Indulgences by diuers Popes Vnto this Psalter are added diuers prayers to the blessed Virgin specially the Versuall Salutations in imitation of Dauids Psalmes which some say was done by Bonauenture In which I may be bold to say are many obominable things wherein they pray in the same manner and words to the Virgin Mary in which Dauid prayeth to God and not according to the sense of their Schoole distinction Vse 3. He saith not Euery one that prayeth shal haue that which he desireth but shall be saued Thou shalt haue all thy desires if they stand with Gods glory and thy good otherwise it is not good for thee to desire to haue them Paul prayed for the remouall of a temptation and it was not remoued for Gods and Pauls greater glory in ouercomming Aske for necessary grace and saluation and thou shalt be sure to receiue it A certaine vvidow desired of Saint Austen direction so to pray as she might be heard and he wishes her to pray for a blessed life If he be compelled to giue which is vn willingly wakened by the suiter how much more bountifully vvill he giue which needes no waking but wakens vs that wee may aske him t Aug. ep 121. ad orobam de orando Deo Vse 4. Prayer is a singular refuge in trouble In warre Moses did more good with his prayers against Amalek then the Souldiers did with their swords As a strong Castle in a commotion so is prayer vnto God in trouble When Christ tells of the troubles of the last daies Luke 21 36. he aduiseth to prayer and accordingly himselfe practised Prayer is the buckles of Christian Armour The great neglect of this dutie is the cause that we are so often ouercome in temptation and ouertaken with foule enormities Hee that sanctifies himselfe in the morning with prayer is the stronger to resist tentations all the day after for as when the Lion roares the beasts hide themselues so there is nothing that sooner putteth the diuell to flight then faithfull prayer Not to pray is a note of a wretch and such lie open to all the plagues of God Vse 5. Not euery saying Lord Lord shall obtaine saluation but that Inuocation which hath Faith for the roote and Obedience for the fruit For we shall not receiue if either wee belieue that God will not giue our asking or if we glorifie him not with a godly life If I regard wickednesse in my heart the Lord will not heare me saith Dauid Psal 66.18 Let euery one that calleth one Christ depart from iniquity saith Paul 2 Tim. 2.19 The prayer of a righteous man auaileth much saith Iames. Iaco. 5.15 As the Serpent going to drinke layes downe his poyson so doe thou lay aside thy sinnes when thou goest to prayer If a man hauing murdered his neighbours child should come with his hands reeking with the blood to intreat a kindnesse should he obtaine So neuer make account to be graciously heard when thou presentest thy selfe before the Lord with the tokens of thy pride on thy body or in the steame of thy wine and strong drink c. VERSE 14. How then shall they call on him in whom they haue not belieued and how shall they belieue in him of whom they haue not heard and how shall they heare without a Preacher 15. And how shall they preach except they be sent as it is written c Esay 52.7 Naum. 1.15 How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things 16. But they haue not all obeyed the Gospel For Esayas saith d Esay 53.1 Iohn 12.38 Lord who hath belieued our * Or Preaching Gr. the hearing of vs. report 17. So then Faith commeth by hearing and hearing by the Word of God SAint Paul hath before spoken of Faith and the righteousnes of it and some thinke that here his purpose is to shew the meanes to come to Faith which is by hearing the Word This is true but the whole cōtext in my opinion shewes that Paul hath another drift in these verses namely to proue that the Gospell must be preached to the Gentiles which the Iewes could not abide to heare of The Apostle said that vvhosoeuer Iew or Gentile calles vpon God shall be saued Hence hee inferreth that the Gospell must be preached to the Gentiles The Argument is thus It is the will of God that the Gentiles should be saued But without the Gospel they cannot be saued Therefore the Gospel must be preached vnto them The first Proposition is auouched before the Minor is in these verses proued where wee haue the Argument it selfe verse 14. and part of the 15. with the 17. The other part of the 15. and the 16. verse are an Amplification of the Argument The Minor is proued by a heape of Arguments m Sorites clapt together from the first to the last thus Those that call on the Name of the Lord shall be saued But none can call except they beleeue nor belieue except they heare nor heare but by a Preacher nor preach except sent Therefore Faith comes by hearing verse 17. that is Preaching and preaching by the Word that is by the Commandement of God The Argument followes backward and backward Affirmatiuely and Negatiuely The words are familiar which he setteth downe by Interrogations which are equiualent to strong Negations How shall they call c. That is They cannot call on him in whom they beleeue not True Prayer is the effect of true Faith How shall they beleeue c. That is they cannot beleeue without hearing which is the ordinary and high-way to Faith For Faith presupposeth knowledge Knowledge instruction Instruction hearing which is the sense of learning We haue seene blinde men learned but neuer deafe men so borne He that is borne deafe is also borne dumbe The reason because we learne to speake Deafe men are barred
weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
Peter and Paul conuerted many and Peter and Iames principally wrote their Epistles to beleeuing Iewes dispersed and some are stil conuerted Tremellius as one of late yeares hath taken great paines in helping to translate the Bible Vse 1. In Gods cause Paul cannot forbeare but must needs earnestly tell cauillers of it to their faces do thou likewise but in the spirit and wisedome of Paul Vse 2. Paul before had shamed the Iewes put them to silence and giuen them a sore blow telling them of their stubburnnesse and disobedience and of their casting off he doth not alwayes harpe vpon that string nor trample vpon them being downe but now like a wise teacher he comforteth them He leaues not the matter so but declares that neuerthelesse there is a doore of mercie open to all of them that will beleeue as if he should say It is true God is angrie with the Iewes and hath cast them away but let none despaire for so many as repent ceassing to blaspheme Christ and shall beleeue in him shall be saued This course of Paul must be a patterne for Ministers they must preach iudgements and denounce the curse against sinners 2. Cor. 13 10. but they must not leaue men vnder the curse to despaire for God hath not appointed vs to destroy men but when we haue humbled them and reproued them we are to set open the gate of mercie vpon their repentance by preaching the glad tidings of the Gospell This is the speciall dutie of our office To preach alwayes the curse and damnation is a butcherly kind of preaching otherwise doth the butcher consider the sheepe otherwise the shepheard the butcher to kill it the shepheard to keepe and saue it Now we are shepheards The Law must be preached but principally the Gospell Omne tulit punctum qui miscuit c. He which wisely mingleth these two is the best preacher VERSE 2. For I also am an Israelite of the seed of Abraham of the tribe of Beniamin THis is the second part of Pauls answer by a speciall instance of himselfe God hath not cast away the Iewes wholly not euery indiuiduall for saith Paul I my selfe am a Iew and I am not reiected but am assured that I am the child of God through faith in Christ Therefore the reiection of the Iewes is not totall God casts away no Iewes but rebels and receiues no Gentiles but beleeuers If all are cast away then I But not I Therefore not all An Israelite that is a Iew but he vseth the terme Israelite because more ancient and more honorable the name Iew at that time being very odious Of the seed of Abraham because many became Proselites and so were numbred with the Iews which were not so borne Of the tribe of Beniamin this is added because he might haue bene of the seed of Abraham by Ismael Hereby therefore he shewes that he came of the promised and blessed seed and was of no obscure but of one of the most worthy Tribes Something is here to be supplied which must necessarily be vnderstood as But I am not cast away but elect or such like doctrine Paul is first a Iew secondly an elect thirdly and knowes it A Iew 2. Cor. 11.22 Phil. 3.5 Act. 22.2 Elect this is manifest by his conuersion Act. 9. he was receiued to mercie 1. Tim. 1.16 he knew he was electâ— else his arguments from himselfe were of no force Also his confident writing of himselfe shewes it Rom. 8.2 Gal. 2.20 Rom 8.38 2. Tim. 1.12 and 4 7,8,17 Vse 1. Paul was sure of his estate and knew it so may all for we haue the same Spirit and faith though not in the same measure The Papists say it is presumption to say we are sure not what we are but that we shall so continue but all are sure also to perseuere The excellent things which God hath prepared for them that loue him the Spirit reueales vnto vs. And we haue receiued the Spirit of God that we might know the things which are giuen vs of God 1. Cor. 2.10 1. Cor. 2.12 And perseuerance is one of those things therefore we may be sure to perseuere Ob. But Paul knew it by speciall extraordinarie reuelation Ans I denie it let them shew that He had his assurance no other way then all may haue it namely by his faith and obedience I liue saith Paul in assurance of saluation by faith Gal. 2.20 And henceforth there is laid vp for me a crowne of righteousnesse How know you that Paul I haue fought saith he a good fight of faith c. 2. Tim. 4.7.8 By which way we also know it and therefore it followeth And not for me onely but for them that loue the appearance of Christ Indeed I maruell not that the Papists teach we cannot be sure when they rely vpon Traditions as well as Scriptures and hold all are iustified morally by inherent righteousnesse and therefore because of the mutabilitie of our wils their assurance must needs be but morall which may be otherwise Their doctrine is most vncomfortable He that calleth vpon God shall be saued but he that prayeth doubting obtaineth nothing The Papists pray for saluation and doubt how then can they haue it I am 1.6.7 by which place it manifestly appeares that a doubting faith is not a sauing faith We reade often in the Psalmes Blessed are they which trust in the Lord neuer Blessed are they which doubt No maruell though many also among vs cauill at this doctrine alas they speake out of their owne feeling In regard of their naughtie liuing they haue iust cause to doubt and therefore they thinke none can be sure To liue wickedly and to haue a prophane heart contemning all goodnesse makes men sure indeed but of damnation but he which beleeues and repents is as sure euen now of saluation as if euen now hewere reigning with Christ in heauen Vse 2. When we beleeue and repent we are perfectly reconciled to God who retaineth not the least memorie of our iniquities Of this Paule is an example Quest What was Paule before his conuersion Answ Let himselfe tell you I was saith Paule a blasphemer a persecutor an oppresser imprisoning the Saints and when they were put to death I gaue sentence I punished them in all the Synagogues compelling them to blaspheme and being more madde persecuted them to strange Citties c. 1. Tim. 1.13 Act. 22.4.5 Act. 26.10.11 Such a notorious wretch was Paul and yet behold the infinite goodnesse of our God euen Paul is receiued to grace and not onely to grace to be pardoned and conuerted but presently he is aduanced to the highest dignitie in the Church of a persecuter made an Apostle God sayes not to him Well Paule I will receiue thee to favour but looke for no great preferment or priuiledge but he aduanceth him as though from his cradle he had crept on hands and knees to please him O the sweet mercie
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
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
Cain who hated his brother for his goodnesse or rather of the seed of the Serpent who hates them most whom God loues most Vse 6. The Elect are beloued the reprobate are hated of God and the tokens of Gods loue are putting away and pardoning iniquitie and effectuall calling Examine thy selfe doth God loue thee Then will he giue thee faith and repentance which are Gods loue tokens as we giue tokens to them we loue Art thou prophane and thinkest God loues thee Eph. 5.25.26.27 Thou art deceiued for if Christ loue his Church it is to clense it from sinne and alspots and wrinckles If thou louest thy house thou wilt be repairing and beautifying it if thou hast a garden thou wilt be weeding it and planting it with the best herbes and flowers So if God loue thee and delight in thee he will not suffer the stinking weeds of sinne to ouergrow thy heart but will giue thee repentance and grace to a holy life If thou louest thy childe wilt thou suffer it to starue for want of bread or if it fall into the water or fire wilt thou let it lye and perish No no we need not to be bidden runne if our beloued childe be in danger So if God suffer thee to be in want of sauing knowledge and to runne on into abominable sinnes whereby thou art in danger to fall into hell hee loues thee not VERSE 29. For the gifts and calling of God are without repentance THe Iewes shall be pardoned their obstinacie verse 26.27 because they are beloued of God verse 28. and they are beloued because of Election and for their Fathers sake vers 28. for the Nature of Gods loue is vnchangeable once loued and euer loued Some of the Gentiles might say what if their Fathers were beloued what is that to stubborne and obstinate children that walke not in their fathers waies Vnto this Paul answeres that whatsoeuer they are yet the gifts and calling of God are without repentance The gifts that is of Gods speciall loue not ordinary or common gifts but choyce ones which come of speciall grace and make vs gracious And calling that is to sauing knowledge to obedience and that both outward and inward The gifts and calling not the gifts of calling but distinguished concluding election and calling with all the effects of both The gifts and calling that is those gifts and that calling are without repentance for some gifts are with repentance Without repentance Vsually Repentance is taken for that grace whereby our hearts are changed and wee turne from our sinnes to God but not so heere It is not spoken heere as a thing in vs but in God for our vnderstanding the fained cause being put for the true effect It is spoken after the manner of men but must bee vnderstood after the manner of God Repentance is not properly in God It is attributed to him secundum modum according to the manner but not secundum rem according to the thing When God seemes to doe that which men doe indeed then that which is the cause of such doing in men is attributed to God and so on the contrary Men vse to reuenge when they are angry Therefore when God auengeth himselfe vpon sinners Anger is attributed to him not indeed but by similitude for that which in men proproceeds of Anger in God comes from his most quiet iustice so when men change that which they haue done they are said to repent and when they change not they are said not to repent of their doing So the constancie and truth of God is called not repenting and when he alters that which hee hath done repentance is attributed vnto him as of making man and of making Saul King Yet this is to be remembred that when God changeth things the change is in the things not in God who determined the change of such things before the foundation of the world The meaning then is that God neuer repents him of the giuing of sauing grace to them whom he loues and of electing them at the first he holds his gifts well bestowed he giues not to day and takes away to morrow According to this is that of Esau who sought repentance with teares but found no place for it which is not meant of his own repentance for sin but of his fathers repentance concerning the blessing Hee would haue had his father haue changed his minde and made a new will but his father would not There are three things which cause men to repent of their doings and to alter their purposes none of which are in God 1. Mutabilitie of mind but there is no variablenesse with God but he is euer the same 2. Error through ignorance which causeth new consultations some things being mistaken or some impediments happening not foreseene but in God is neither errour nor ignorance 3 Impotencie when we are not able to bring to effect our purposed intendments but God is almightie therefore his gifts and calling are without repentance and by consequence hauing elected and called the Iewes to be his people saluation and a time of conuersion must needes bee laid vp in store for them doctrine God repenteth not of his gifts and calling 1. Sam. 15.29 Num. 23.19 Esay 46.10 Matth. 3.6 Vse 1. The Iewes shall be called Obiect But they haue continued long in this their vnbeleefe Ans True yet this excludeth not their hope as the continuance of some particular man in his sinne twentie or fortie or threescore yeere absolutely excludes him not from grace God neuer yet said of the Iews It repenteth mee of their election and calling therefore they haue hope Vse 2. The graces of vocation and election are not debts but free gifts both in their first bestowing and also in their encrease and continuance Vse 3 The couenant of God expressed verse 27. and Election vers 28. are expressed heere by gifts and calling By our effectuall calling then we may discerne of our being in the Couenant and of our election Examine then thou hearest what the Ministers of God say to thee calling vpon thee to repent beleeue and obey What sayest thou to them doest thou so If when thou art called to account of thy sins thou yet liuest in them thou art not in the eye of any mortall creature elected Alas will some say what then shal become of me who haue heard the Word along time and my selfe called to repentance but I haue not repented Is not my estate fearefull Yes indeed but yet I aduise thee to heare still if thou belongest to God thou shalt heare something at last which will doe thee good on thy deaths bed Vse 4. We loue to day and hate to morrow vsing friends as flowers which when they are fresh we weare them but when they fade we throw them on the dunghill But the strength of Israel is not as man variable but he is the vnchangeable God if he once weare vs hee will neuer cast vs way but