Crosse is foretolde if we meet with it it confirmes vs if not it weakens vs. But it may be some will say Alas I suffer nothing I haue had small or no troubles no losses sicknesse c. For answere know there is Abels crosse and Isaaks crosse both these are persecution The Tongue of the wicked is persecution as Paul calls it Gal. 4. as well as the Sword Though thou hast not Abels thou must quit thee well not to haue Isaaks Crosse And if thou beest ready and prepared to beare euen cruell death for Christs sake it shall be accounted as though thou hadst borne it He shall not lose the reward of a Martyr who hath a ready minde to bee Martyred for Christ If a company of resolute Souldiers set vpon the enemy here one is laid along there another one loseth a legge another an arme and some escape without hurt through the prouidence of GOD. Shall wee say that those which scape are Cowards No their valour was no lesse then the others their readinesse as much to venture their liues and their danger as great and therefore their glory is no lesse So be thou a Martyr in affectiō thou shalt haue the Crown of a Martyr Iobs friends iudged him an Hypocrite because of the Crosse But blessed is the man that iudgeth wisely of the afflicted Psal The Diuell would haue perswaded our Sauiour that he had not been Gods Sonne because afflicted Vse 2. Would God suffer his Sonne saih he to be here in the wildernesse and to starue But wee know that the precious stone of the Ring Gemma Annularis where with all are married to Christ is the Crosse and the Token that we are not Bastards but Sonnes There is great reason God should discipline vs. We should be mard without correction O what pride what Hypocrisy Couetousnesse Anger Lust c. is in vs These must bee purged out Our Physicke is the Crosse If a Father see his child by a Pond side hee takes it vp and makes as though he would cast it into the water thereby to scarre it from the water So God seeing his Children walking neere vnto hell by these vices takes them as though he would hurle them in throwing them at least into Purgatory that is the Crosse to make them afraide of sinne and hell Alas alas how cold and dull are we in Prayer and the seruice of God! The Crosse is a meanes to cure vs of this lazinesse and to quicken vs to all holy duties Vse 3. A man that is to goe a iourney though it bee faire at his setting forth yet he takes his cloake with him for feare of a storme so prepare for the Crosse if thou be in the number of Children for the crosse will come Ioseph in the yeers of plentie prouided for the yeeres of famine so doe thou But let none suffer as an euill doer 1. Pet. 4. Woe be to them that bear the Crosse but follow not Christ Thy Crosse is Christs when thou sufferest for the same cause in the same manner and for the same end 1. Christ suffred to beare witnesse to the Truth This must be the cause of thy suffrings It is not the likenesse of the punishment but the cause that makes a Martyr Christ was there where the Theeues were like in punishment vnlike in the cause Similis in patria dissimilis in causa Aug. 2. Christ suffered patiently and thankefully Thou must kisse the Rod. 3. Christ suffred to put away sinne so make thy suffrings a furtherance to mortification that thou mayest be stirred to repent for thy sinnes and to leaue them Many in the crosse cry out but of their paine as in a burning ague the sick man of his heate not of their sinnes As Esau who missing of the blessing cryed and blubbered not that hee cared for the blessing but for his curst heart Labor so to be vnder the crosse that thou mayst say another day It is good for me that I haue beene afflicted Psal 119. And labour so to auoid sinne that thou mayest be fit to beare the Crosse Vse 4. If Gods sonnes and heires must suffer what shall become of the Reprobate If hee spare not Moses one slip nor Dauid his owne Children how shall his enemies fare If such as pray against sinne and watch be taken shall drunkards blasphemers c. which neuer take any thought to please God escape No certainely If Ierusalem bee searched with Lanthornes and razed then Babylon and Rome must downe to the Ground yea to Hell VERSE 18. For I reckon that the suffrings of this present time are not worthy of the glorie to be reuealed in vs. IN this Verse is another Argument of Comfort from the excellency of the glory spoken of in the verse before and it is brought in by an Occupation thus You say we shall bee glorified but in the meane time who is able to beare the troubles that doe befall Paul answeres that The troubles of this present time are not worthy of that glorie to be reuealed For I reckon This word is not to bee referred to opinion which is vncertaine and doubtfull but to assurednesse and certainty And is a metaphor taken from such as casting account finde the true totall summe As if he should say I haue cast vp the Crosse with all the incumbrances of it That the afflictions of this present time Not excluding time past and to come but spoken as Time is referred to Eternitie Are not worthy The word properly signifieth that part of the ballance which goeth down the things therein drawing the beame As if hee should say If the troubles of this life be weyed with the glorie to come they will be but light in comparison Of the glorie That is Eternall happinesse so called because glorie is most of all coueted of all mortall men To be reuealed It is reuealed and it is to be reuealed That is the first fruite of this In vs. That is our bodies and soules The excellency of this glory is declared by a comparison of vnequals where from the lesse this glorie is aduanced In the Comparison there are three things First the things compared Secondly the Issue Thirdly the Proofe The things are two first Passions and secondly Eternall life Suffrings amplified from their short continuance of this present time Eternall life amplified first from the name Glorie Secondly from the manner To be reuealed Thirdly from the subiects in Vs. Secondly the Issue These are so compared that the preeminence is giuen to Eternall life These passions are base that life is glorious These are short That is Eternall Thirdly the Proofe from his Experience I count reckon determine doctrine The glorie to come doth euery way surmount the present afflictions 2. Cor. 4.17 Vse 1. Popish merit of condignitie is here confuted There must be a proportion between the merit and the Reward because the Recompence of Merit is an action of Iustice and
is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
but the truth that the Iewes because they beleeue not in Christ are not Iustified The fortifications raised for defence are easily razed The first in this 9. Chapter the second in the tenth and the last in the eleuenth VERSE 1. I say the truth in Christ I lye not my conscience also bearing me witnesse in the holy Ghost 2. That I haue great heauinesse and continuall sorrow in my heart IN this nynth Chapter Paul shewes that though the Iewes be reiected yet the promise failes not which was originally neuer meant to any vnbelieuing either Iewe or Gentile And therfore he expounds the promise made to the Iews vpon that occasion falling into the doctrine of Predestination of the reiection of the Iewes calling of the Gentiles which before he enters into he premiseth a Preface to prepare the minds of the Iews to the patient reading of the same So that in this Chapter are two parts 1. A Preface in the fiue first verses 2. The Treatise it selfe concerning the stability of the promise of God notwithstanding the casting off of the Iewes Because it was odious to the Iewes to heare of their reiection and that the Gentiles should bee admitted to fauour Therefore Paul in the Preface protesteth solemnely both of his loue to his Nation and exceeding hearts griefe for their Reprobation that it might appeare these things to be spoken not of malice and spleene as they were ready to interpret but of conscience towards God and his Truth which was his office to deliuer In the Generall from this Preface a note may be obserued for Ministers Vse 1. Ministers are to speake the Truth though it displease yet with sobriety of wisedome after the example of Paul so as we may if it be possible with gentle and louing means winne the affections of the Auditors both to vs and our doctrine In this two sorts of Ministers much faile First those which are so tender studious to please that they are loth to speake any but sweet words though men rot in their sinnes Secondly those which are as farre on the other extreme accounting all prefacing and louing speaking to bee dawbing and no sentence to be zealously deliuered vnlesse Damnation and Damned be at the end of it vvhereby many times they driue them farther from Christ whom they would haue conuerted vnto him Let such imitate Pauls discretion here who might haue been rough with these stubborne and obstinate Iewes and haue spoken hardly to them being haters and Persecutors of Christ and his members but hee chuseth rather to speake mildly as beeing likely to doe more good So he aduised Timothy 2. Tim. 2.24.25 The seruant of Christ saith he must be gentle towards all men euen euill men instructing them with meeknes So he practised himselfe with his kind words so insinuating into King Agrippa his affections that he had almost perswaded him to be a Christian Acts 26.28 when rough words might haue much exasperated his mind Vse 2. Hearers would be also admonished not to prescribe their Teachers what they shall preach For some ignorantly either desire neuer to heare of their sinnes because of their great profanenes Or out of a pride and presumption of their own righteousnesse aboue others All preaching which is not declamatory and inuectiue against sinne is cold preaching vvith them Pray for thy Teacher and be content to heare thy sinne reproued and aboue all desire to heare of Christ Iesus and the mercy of God in him the next and immediate cause of conuerting a sinner The summe of the Preface in the fiue first verses is a protestation of his loue manifested by his exceeding griefe for their Reiection Or a protestation of his griefe issuing from his loue In it there are two parts 1. A Complaint 2. A Iustification of it The Complaint is in the second verse first to be handled The Iustification ver 1. 3. 4. 5. VERSE 2. That I haue great heauinesse and continuall sorrow in my heart IN this Complaint principally is to be cōsidered that which hee complaines of which is his great griefe which must needes argue great loue Conceruing which griefe are tvvo things 1. The greatnes of it 2. The Cause The greatnes is set forth three wayes 1. By a Comparison expressed in a vvord signifying the paines and sorrow of a vvoman in trauell a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. By the Continuance of it It was without intermission 3. From the feat of this sorrow It was not outward or in the face in a few Crocodiles teares but in the heart and therefore a sharpe and dangerous sorrow The Cause is not expressed for the horror of the thing his minde trembled to name it and it would haue beene full of Enuy. But it is easily gathered out of the matter following namely for the Reiection and Reprobation of the Iewes doctrine The children of God grieue for the hardnes of heart and condemnation of the wicked So they are described Ezec. 9.4 So did Ieremy Ieremy 9.1 So did Dauid Psalme 119.53 So did Christ Ioh. 11.33 Q. Is it lawfull so to mourne their destruction being the execution of Gods iust Decree which wee are cheerefully to reproue and reioyce in A. In the punishment of sinners when wee looke vpon the glory of Gods Iustice we ioyfully approue it When on the destruction of the Creature we lament it As the Cameleon is coloured according to that which is next it so the mind putteth on affections after the nature of the thing it doth contemplate As a Iudge when malefactors are arraigned before him is moued with indignation as they are malefactors and with compassion as they are miserable men so is it in this case Vse 1. Because Paul loues the Iewes hee grieues for their downefall for griefe ariseth from the hurt of the thing wee loue If we loue not we are not moued and according to the degree of our loue is the measure of our griefe Dauid exceedingly grieued for Absolon for he loued him exceedingly Examine thine affection in spirituall things thy loue by thy ioy and griefe Doest thou loue the Word of God then thou wilt reioyce to heare it and that it should haue free passage and wilt grieue if it be hindered or ill reported of If thou doest not thus thou louest it not Thou sayest thou louest Gods glory then is it meat musike to thee to see men to feare God to keepe his Sabbaths c. and as a dagger at thy heart to heare men blaspheme and to see men follow after vngodlinesse otherwise thou louest not God not his glorie Vse 2. The Iewes resist Pauls doctrine through the hardnesse of their hearts This caused both his griefe and also their Reiection If the Husbandman plow euery yeere and sowe but his seed rots vnder the clots and neuer comes vp he cannot but grieue so Paul when his doctrine hath no successe The thriuing of the flock is the glorie of the Shepheard and
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
verse 15 16 17. Therefore as that before is to be vnderstood so is this And as large a sense as Hauing mercy hath so large must hardening haue Then not onely of Actuall hauing but of the purpose it must bee vnderstood He should haue said He stirres vp to destruction whom he will but he saith he hardneth that he may shew how he stirreth vp namely by hardening Hardnesse is an estate of a corrupt heart whereby it is disposed to all euill yeelding no obedience to God and it is threefold First Naturall which is the estate of all men Secondly that which is contracted by a custome of sinning as a path is hardened by continuall trampling of passengers Thirdly Iudiciarie which GOD inflicteth vpon men as a Iudgement This is here meant for finding all in their naturall hardnesse hee hardeneth that is reprobates whom hee pleaseth Q. But all hardnesse is finne How then can God be said to harden A. There is a difference betweene hardnes and hardning Hardnes is sinne but to harden is not alwayes so and this is from God not as sinne but as his iust Iudgement For it is not possible that by him we should sinne by whom wee repent and rise from sinne euen as bitter water and sweet issue not from the same fountaine It is from God that we stand from our selues that we fall God is said to harden properly not by making soft hearts to become hard for Pharaohs heart was neuer but hard nor by putting hardnes into the heart as the Papists vniustly charge vs to affirme nor by only suffering vs to be hardened which is the opinion of the Papists dreaming idlely of an idle permission in God making him like the Poets Iupitor who was feasting in Aethiopia while things went out of order but three wayes 1. By forsaking not making it hard but not taking the hardnes away He hardneth that is he softneth not He hardneth not by putting in hardnes but by not putting in the softning oyle of his mercy as the Sunne causes darknes by with-drawing his light 2. By punishing for finding the heart hard if hee please not to pardon it and to soften the heart hee inflicteth a new hardnes as a punishment of the former And this he instilleth not but effecteth three wayes 1. Either by Satan to whose power hee deliuereth such a heart for him to worke vpon 2. Or by themselues giuing them ouer to their owne hearts â—usts 3. Or by the preaching of the Word For as the middle region of the Ayre is more cold by the Anteperistasis so the heart of a Reprobate more hard by the Word not properly but accidentally as a resty horse the more hee is spurred forward the more goes backward By actuating and exciting the present euill inclination of the Creatures by propounding an occasion to manifest it as the Sunne being in it selfe most cleane by the force of his beames draweth out of a dunghill stinking and vnpleasant vapours Hardnes then is caused by the Commandement Occasionally by our owne malice Meritoriously By Satan Efficiently By God Iudicially So Satan is the Tormentor a sinfull man the guilty person God the Iudge and that a Iust one who knowes how to vse euill meanes well being no wayes the cause of sinne as sinne but alwayes ordering it for his glory and the good of his Elect. For sinne is like a Ship Man the Mariner Satan the spirit or winde God the Pilot at the sterne directing all things to his glory doctrine The will of God is the cause of Election and Reprobation as hath beene shewed before Vse 1. Our goodnesse or ilnesse is not the cause of Predestination In election is excluded the merit of man and the debt of God and yet it is to bee confessed that some way the goodnesse of man is the cause of election Praedestinatio quantum ad principium sine nobis non sine nobis quantum ad finem Paulus de Pala. Gran. in ca. 25. Math. Aliud est principium Actionis abud Cognitionis that is not of the Action of God Electing but of our Cognition and knowledge that we are elected Consider election Compositiuely there is no cause but Gods will Consider it resolutely and our Vocation is the cause whereby we know it In Reprobation our ilnesse is excluded as a speciall personall discretiue cause but not as a necessary condition or generall meritorious cause without the which God will not reprobate any Vse 2. Here also appeareth that man falne is the subiect of Predestination Of election it is because it is called mercy which presupposeth misery and faultinesse It is of Reprobation because it is called hardning Now this is a Rule that God hardens none but such as are hard before Neither can it be auoided by an interpretation of Actuall Hardnes For here is to be remembred that Paul speakes of Gods purpose as hath beene obserued before out of Martyr And if hee actually harden none but them which are hard neither did hee euer purpose to harden but such Also if it bee not here to be vnderstood of the Decree of Reprobation there is more in the Antecedent then in the Consequent This verse being the determination of the point according to the meaning of that which is before deliuered and thus doe most Interpreters vnderstand this secret Augustine often calleth the subiect of Gods Decree The Damned Masse Lege doctissimam Aug. Epist quae est ad Sixt. presb num 105. That Masse saith Anselme Ibi gratuita est indulgentia vbi iusta poterit esse vindicta Ansel to which death is due Hereby is perspicuous both the Mercy and Iustice of God Because there is a free Indulgence where there might haue beene a iust reuenge He loued Iacob by a free Mercy he hated Esau by a due and deserued Iudgement They that against this pretend the absolute right of God obserue not how this way that Absolute right is more excellently manifested when Authoritie is attributed to him among all mankinde being guilty to saue or to damne all or none or some at his owne pleasure An absolute Monarch who hath power of life and death if his subiects should rebell hath by his absolute power iust right to pardon them all if hee will or some and not others whereof hee needeth giue no other reason then his pleasure But sure he could not be counted a iust Lord and Gouernour if out of a plea of absolute command hee should deuoid from his protection and cast off any his subiects without relation to any Rebellion or other crime If you aske whether God can annihilate all things I answere Yes If whether hee can reprobate good Angels or Men for Angels and men to bee neither good nor bad is an idle fiction I say hee cannot by the perfection of his nature which can not but loue goodnesse as Augustine excellently He rendreth good for good because hee is good Euill for euill because he is iust God
liberty of the person is For Adams liberty is taken away but the liberty of the will is not neither can be but that whatsoeuer it chuseth or refuseth it chuseth or refuseth freely The liberty of contrarietie is rather a liberty of the state of a person then of the will and so a necessity of sinning free-will may stand together A necessity I say not of coaction but of immutabilitie both by an inward beginning and also by the decree and a freedome I say of contradiction but not of contrarietie Arminius thinketh that if the will bee determined to one part it loseth the freedome which is manifestly false For God is the most free Agent yet is his wil by a most absolute necessity tied vnto that which is good he being both most freely and most necessarily good The Diuell is now by a double necessitie euill and yet freely euill so our wills are free though determined because they are not compelled And whereas the Arminius auouch Vide Aug. tractat 26. in Ioh. that God cannot determine the will to one part without destroying it it is neere vnto blasphemy If Orators can perswade by their eloquence cannot God by the sweet power of his Spirit so perswade the heart and determine it that it cannot actually resist whatsoeuer the possibility be in regard of nature vncorrected If they say that such possibilitie still remaines in the wil to come into act I would faine know what good they wil say the Spirit hath done in vs whē the nature of our wills is as euill disposed as before grace receiued If God cannot determine our wills infallibly to one part then it shall be possible for the holy Angels and glorified Saints to fall from their happinesse which is horrible to affirme For they hold that the will of man lost nothing of its inward vertue by Adams sinne not receiues any vertue or strength from grace in the way to conuersion But to returne wee thus conclude that the vnregenerate sinne freely and yet necessarily yea by how much the more necessarily by so much the more freely because their wil hath brought vpon them this necessitie Our will is alwaies free though it be not alwaies good Ob. If there be no other freedome vvhy are wee exhorted to chuse the good and to refuse the euill An. The reason is set downe by Leo Ideo datur praeceptū praecipientis quaeratur auxiliū Leo ser 11. de Quadra Therefore saith hee is the precept giuen that perceiuing our weaknes wee might seek for helpe from him that gaue it And indeed hence wee should be admonished to seek the setting free of our wills frō euill vnto good which is onely by the power of God that as in the state of corruption wee haue a free necessity vnto euill so in the state of regeneration perfect wee may haue a free necessity vnto that which is good Voluntas quae libera est in malis quia delectatur malis ideo non est libera in bonis quia non est liberata Aug. contra 2. Epist Pelag. l. 1. c. 2. To the second Question the answere is negatiue though a man that is borne lame is to be excused before men for his halting because he was so borne yet wicked men and reprobates are not excusable before God for their sinning either by the necessitie of nature or of the Decree Not by necessity of nature For its the nature of the diuell to doe euill yet none excuse him It s the nature of an Adder to sting deadly yet we spare them not so we are born in sin yet the Saints excuse not thēselues by it but rather condemne themselues for it as Dauid and Paul Psalm 51. Rom. 7. Besides not God but our selues hath layd this necessity vpon vs. Adam willinglie obeyed the voice of his wife and brought vpon vs this condition which I call necessity Indeed if God had created vs vnder such a necessity or now did compell vs we desiring to doe good there might be some excuse but it is not so nor so Neither doth the necessitie of the Decree excuse For God doth not by his decree force vs to euill but finding vs euill prone onely vnto it of our selues hee decrees wee shall be so and knowes that so we would be though hee should neuer decree And thus he leaues vs to our selues who haue no more power to leaue sinning then a stone hath not to goe downeward if it haue no impediment God forceth not the drunkard or swearer but they voluntarily and with desire commit these sinnes as their owne consciences testifie Iudas did nothing but by the Decree of God yet he was not forced but did that which he did of his own accord most freely his heart being set vpon couetousnesse God gouernes the wils of the wicked but hee takes not away either the will from man or freedome from the will but he moues their wils according to their owne Natures as hee moues the heauens with a circular motion fit for the nature of it And when God moues then the will freely deliberates and willingly of it selfe consents So that wee may conclude this with that of Bernard Bernard ser 8. super cant The will bringeth a Necessitie vpon it selfe so that neither the Necessitie can excuse the Will nor the Will exclude the Necessitie When Adam finned he blamed his Wife and she blamed God himselfe and we haue suckt the same milke But remember thou that God is not the cause of thy sinne but thy selfe If thou smartest for thy faults thanke thy abominable and wicked life of which thou art the Cause GOD the Auenger VERSE 20. Nay but O man who art thou that * Or answerest againe or disputest with God replyest against God Shall the thing formed say to him that formed it b Esay 45.9 Why hast thou made me thus 21. Hath not the Potter c Ier. 8.6 Wisd 15.7 power ouer the Clay of the same lumpe to make one vessell vnto honour and another vnto dishonour NOw followes the Answere to the Cauill which is either personall to the Cauiller in these two Verses or reall to the Cauill in the two next Verses following In these two verses the sawcinesse of Cauillers is reproued which appeared in that they submit not themselues as they ought to haue done but out of their pride petulantly word it with their Creator going about to bring the Decree of Gods Predestination vnder the Rule of their blind and Carnall Reason which is as possible as to gather vp all the Sea into a Nut-shell Here are two things First a Reprehension Secondly an Amplification The Reprehension is in these words But O man what art thou that replyest against God Where wee haue 1. The fault 2. The person reprehended The fault is disputing with or replying against God The person noted in these words Thou O Man Where is also couched a reason of the Reprehension from the
of a Reprobate thou wert in the same condemnation Consider the torments to which the Reprobate and the riches of Glory to which thou art reserued How doth God deale with vs as though we were Princes children who indeed are beggars brats Hee takes a Reprobate and scourgeth him with Scorpions to fray thee from sin and to shew thee his loue When thou feelest thy selfe dull to praise God consider how God hath discerned thee from the Reprobates then whom in thy selfe thou art not better so much as a hayre If God had saued all it had beene an Infinite mercy and an Infinite cause to praise him but Now seeing many are damned to them which are saued it is the more cause of thanksgiuing The Sunne is glorious and beautifull but if the Moone and euery Starre had as much brightnes it would not be so admired So this makes the mercy of GOD to the Elect so much the more admirable by comparison of his wrath on the Reprobate On the contrary it is augmentation of torment to the Reprobate to see how God vseth his Elect to heare how graciously Christ speakes to them Come ye blessed to behold Them goe triumphing to heauen and themselues thrust downe with the Diuell to hell To see what they lose shall more torment them then that which they feele This shall euen cut them to the heart as may by proportion bee gathered out of the Gospell Luke 13.28 There shall bee weeping and gnashing of teeth saith Christ to the Reprobate Iewes when yee shall see the Elect in the Kingdome of heauen and your selues thrust out Apply this to all occasions of mercy to thy selfe which thou obseruest others to want Wouldst thou be stirred vp to praise God for our long peace Compare England with France the Low-Countries this will doe it Wouldst thou for the Gospell be prouoked to thankefulnes Consider their misery that liue in Turky or vnder the darknesse of Popery Thou hast riches vnderstanding health the vse of thy limbs c. When thou seest a man Lunati que or a poore lame cripple begging a penny of thee Remember that God offereth him to thee not onely that thou shouldest be compassionate to relieue him but also to make him thy glasse to behold the mercy of God to thy selfe who could haue put him into thy estate and thee into his Be from hence thankfull lest God cast thee into such an estate for he can do it that so by a hard comparison thou maist learne to be more sensible of his goodnes which thou hast receiued Thus did God declare i◅ Ierusalem by his Prophet that they should serue Shishak that they might see the difference of his seruice and of the kingdomes of the earth 2. Chron. 12.8 Consider wisely be thankfull VERSE 24. Euen vs whom he hath called not of the Iewes only but also of the Gentiles HItherto hath beene shewed that the promise was neuer made nor meant to the only carnall seede of Abraham Now followes the other part of Pauls Answere that it is made to the Elect of all Nations And he falls into it from the occasion of that which is vers 23. deliuered of the vessels of mercy and glory For in this verse he shewes who they be and by consequence who are Abrahams seede to whom belong the promises and that by an effect of election which is Calling This calling is enlarged by a distribution of the Subiect viz. Iewes and Gentiles The Argument or summe of the words is That the seede to whom the promises pertaine are the Elect which are not the Iewes only but the Gentiles also nor all the Iewes but only the Elect. The first is approued verse 25 26. The last verse 27 28 29. Then followes a collection from these things verse 30. to the end of the Chapter Euen vs whom he hath called Calling is an action of Gods loue whereby he calleth men to saluation It is two-fold 1. Outward when we heare the Word preached with the eare of the body 2. Inward when God bends the heart to beleeue the promise offered and swayeth the whole man to obedience Pareus This is here meant not of the Iewes only but also of the Gentiles Not all the Iewes nor all the Gentiles but of the Iewes and Gentiles the Proposition being partitiue some singulars of both doctrine They which are effectually called are elect vessels of glory for the execution of the decree of election begins in Calling Rom. 8.30 Tit. 1.1 Ioh. 10.16 Act. 13.48 Vse 1. In time past they sang God is knowne in Iewry his name is great in Israel at Salem is his Tabernacle and his dwelling at Sion Psal 76.1.2 Psal 79.6 Ierem. 10.25 Luke 2.32 Acts 10. Then were the Prophets bold to say Powere out thy wrath vpon the Gentiles Yea wee were as dogges But now he that is the glory of Israel is the light also of the Gentiles Peter could not vnderstand this without a vision The Iew the elder brother could not endure his younger bretheren to be entertained but they had no reason for it for neither did we grutch their glory neither doth our admittance but their owne infidelity exclude them from God Truth it is that in all times of the Iewes excellencie some few of the Gentiles were receiued into the fellowship of the promises as Iob Iethro Ruth c. for the saluation of some and for a witnesse vnto all but now the multitude of the Gentiles receiue the Gospell Vt quibusdam esset in remediū omnibus in testimoniū Amb. de voc Gen. Whether Iew or Gentile such as are called are the elect of God It is not the hauing or wanting of the prerogatiue of Nation Sex Condition c. that makes or marrs In Christ saith Paul Galat. 3.28 not in a Christian Common-wealth is neither Iewe nor Gentile c. But all rich poore masters seruants Iewes Gentiles haue an equall right in Christ vvhich I thinke was shadowed Exod. 30.15 Where the rich shall not passe nor the poore diminish Art thou rich if thou beest not effectually called thou shalt bee damned Art thou poore If thou beest effectually called thou art rich A poore man wanting grace is twise miserable and a rich man belieuing hath a double portion Nemo dicat ideo vocauit me deus quia colui eum Quomodo coles si non voceris Augu. There is nothing in vs which is the cause of effectuall calling He calleth vs. Good desires and thoughts c. follovv calling as calling followes Election and Election the mercy of God Wee are the subiect of Calling but power to obey the Calling of God wee haue not till God hath created it in vs. As water being by nature cold may be made hot and yet it hath no naturall inclination to heat so the Flesh hath no eares to heare nor eyes to see but as GOD createth them Neither doth God giue vs a power and wee educe it into act but
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
Indefinite Proposition is equiualent to an Vniuersall 2. The Restruction of the generall Whosoeuer belieueth Whosoeuer concludes all Belieuers Belieuers excludes all vnbelieuers 3. The obiect of Faith In him To belieue on Christ is not onely to belieue that Christ is and that what he saith is true but to rest vpon his Righteousnes for Iustification and to trust him with our Saluation as Paul 2. Tim. 1.12 I knowe whom I haue belieued On him notes Faith and Confidence 4. The effect of Faith Not ashamed The contrary denied for the direct effect As if he had said Shall be saued For the denying of one contrary is the affirming of the other They shall not be frustrate of their end therefore not ashamed Ob. But wee account it a good thing to be ashamed and the contrary a fault Diogenes thus incouraged a young man blushing Feare not it is Vertues colour Yet the Philosophers wisely distinguish of it counting it a grace in young folkes but old folkes should commit nothing which might make them blush A. Here is a Figure The word is not vsed in the ordinary signification hee meanes not that beleeuers shall not be ashamed of their faults for none are more and the wicked are noted to be shamelesse Ier. 3.3 but the sence is they shall not misse the end of their faith and so be ashamed A man boasts of a matter and in the end vp starts iust nothing then is he ashamed as profane people bragge of their hope to bee saued but when their Crakes faile they shall bee confounded vvith shame Esay saith Shall not make haste that is shall not betake themselues to shamefull courses to bring their desires to passe but shall wait vpon God and in the end haue assured deliuerance but as such who runne hastily often stumble and fall and so are ashamed so they which will not stay Gods leisure fall into many inconueniences vvhich cause their shame doctrine He that beleeueth is sure to be saued Ioh. 3.18 Psal 22.4 Rom. 5.5 1. Pet. 1.6 The promises are called sure Rom. 4.16 The counsell of God stable and the consolation thereby strong Heb. 6.17,18 Vse 1. Whosoeuer trust in any thing but in Christ shall be ashamed The Iewes of their confidence in the Lawe The Papists though they now bragge and face out the matter that they be the only men and the true Church shall one day bee ashamed of their religion because they build their saluation on a rotten foundation as masses pardons indulgences pilgrimages prayer to Saints their owne merits c. They are like him in the Gospell who began to build a Tower but not being able to finish it was ashamed Those which trust in horses and armed men in the day of battell shall be ashamed They also which with King Asa trust in the Physicians and not in God in the day of sicknesse so they which trust in their riches contrary to the commandement of the Spirit whom Christ calls fooles 1. Tim. 6.17 Luke 12.20 These also who seek in losses to Wizards and not to God Many trust in outward things without God but there are few who trust in God without outward things Vse 2. There is much feare and doubting where faith is but in the end beleeuers shall not be ashamed This makes them confident against the obloquy and reproach cast vpon them by the world The children of God are laughed to scorne as the Philistims mocked Sampson What then Though Saul loue not Dauid nor his Religion yet he will speake of Gods testimonies before Kings wil not be ashamed Psal 119.46 and though the Gospell bee spoken against in euery place yet Paul will not be ashamed of it Rom. 1.16 This also comforts against the guiltinesse of sinne which is the true cause of shame following it as the shadow doth the body How profane wee were before our conuersion and how weakely we haue walked since our conscience knowes and is ashamed Here is our helpe faith obtaines pardon of sinne and therefore we shall neuer bee put to shame for our faults we are sinners but as when the light comes the darknesse departs and the more light the lesse darknesse so faith driues away shame and the more wee beleeue the lesse doe we feare confusion and shame Peter walked vpon the water and shamed himselfe for he began to sinke What was the cause Not the winde or waues but the defect of Faith Abraham beleeued and left his countrey and offered vp Isaac and yet was not ashamed Ob. Abraham had a great Faith but my faith is little Ans If thou hast true Faith though neuer so little thou shalt not be ashamed A childe cannot take vp his meate so strongly nor eate so much as doth a man yet that little which he takes weakely and eates nourisheth him as well as more meat doth a man So though thou be but a child in Faith thy Faith shal saue thee as wel as Abrahams Faith saued him For a man is not saued by the quantitie of his Faith but by the preciousnesse of that which Faith receiues which is the righteousnesse of Christ which a weake and little Faith will as sauingly apprehend as a strong Faith as a Begger that hath a shaking weake hand can make shift to take an almes as well as he that hath not such infirmitie Ob. But I am pestered with much doubting and cannot be rid of doubts A. Like enough But doest thou beleeue Beleeue still It is not the commendation of Faith to bee without doubtings but to ouercome them Thou shalt ouercome in the end and shalt not be ashamed Hee that kils his enemy at the first blow shewes himselfe valiant so doth he also shew a great deale of valour who being often knockt downe and wounded yet stands to it So though the field seeme doubtfull betweene thy Faith and doubting yet in the end thou shalt ouercome and thy victory shall be famous Make precious account therefore of thy Faith and labour to increase it A certaine Captaine d Epaminondas being in a hote skirmish was striken downe sore wounded and taken vp for dead as soone as he came to himselfe hee first asked if his Target were safe being loth his enemies should get that so looke to thy Faith for the Diuell thy enemy will looke to it and thou shalt not be ashamed Vse 3. Wicked men and vnbeleeuers are miserable because of the shame which followes them There can bee almost no stronger Argument against sinne then to say it will make ashamed then which there is nothing more grieuous to a generous minde therefore diuers haue rid themselues of their liues that they may be rid of their shame as Samson For to dye is naturall but to liue in shame is more then nature can endure and yet the wicked must eternally endure it Some like shamelesse beasts glory in their shame seeking no corners nor muffling themselues as Thamar but as Absolon
Mar. 16.20 Act. 1.8 Col. 1.6 Q. But what may be thought of them which neuer heard of the Gospell are they not to be excused before God A. Yes Of the sinne of vnbeliefe in the promises but they cannot obtaine thereby an acquitall from their other sinnes but shall be condemned for them Vse 1. That is the true Religion which agrees with that which was preached in all the world by the Apostles Vse 2. It was a miracle that the Gospell a doctrine teaching the deniall of our selues and bearing of the Crosse carried by poore and meane persons oppressed by mighty Emperors and Kings should in despite of men and Diuels within the space of forty yeeres bee so published in all the world Let all enemies cease to oppose it by the remembrance hereof Vse 3. Obey the Gospell lest He which sent it take it away and remoue our Candle-sticke for our vnbeliefe and contempt of it For this cause Turcisme and Papisme possesse many places which haue beene heretofore famous for the Gospell Hath the grace of God shined to thee in despight of the Diuell Make much of this light and walke in it Hast thou heard the sound of it Why doest thou liue in lewd practices as if thou hadst neuer heard any inkling of it If thou beest a blasphemer drunken vncleane proud couetous c. what could a Iew or a Turke doe more then thou doest Thou hast not receiued it Where sinne beares rule there is not the Gospell receiued In those Marian times the Gospell made men forsake goods and life and can it not now make thee leaue thy vile and bad courses He that caused the Gospell to be brought with the bloud of his seruants will require the bloud of all the contemners of it Be you carefull that as in all the world so the Gospell may haue a free passage among you and bee glorified which shall be when you suffer it to subdue your vile and rebellious affections VERSE 19. But I say did not Israel know First Moses saith * Deut. 32.31 I will prouoke you to iealousie by them that are no people and by a foolish Nation I will anger you THe Apostle hath in the verses before soundly proued that the Gospell is by the will and counsell of God to be preached to the Gentiles The Iew is mute and hath nothing farther to obiect against that point but falls to excuse his opposition agaist the preaching of the Gospell to them by pleading ignorance that hee did not know it vvas the will of God so to haue it To this Paul answereth What saith he did not Israel know Did ye not know This Why Moses and Esay affirme it in whom you are conuersant And so falls into a plaine declaration of the Abiection of the Iewes and receiuing of the Gentiles as before he had done in the 9. Chapter Here then are two things First a taking away of the excuse viz. ignorance which the Iewes made to couer their malice against the preaching of the Gospell to the Gentiles by a reprehensarie declaration that they were not ignorant Secondly this he proues by the Testimonie of the Prophets Did not Israel know The Geneua Translation supplieth God without any sense which is exceedingly well obserued in His Maiesties Translation and there left out For that vvhich they pretended not to know was not God but the will of God in the matter before spoken of As if hee should say You may be ashamed to say you are ignorant you know it well enough or might or ought to know it doctrine The corruption of our hearts leades vs to the practice of those things which we know to be sinne Rom. 1.31 Iude 10. Vse 1. Abstaine from all sinne specially from sinne of knowledge A regenerate man may through infirmitie or in the violence of tentation sinne against knowledge as Dauid and Peter but beware of cold bloud and continuing in knowne sinne Antecedent Ignorance will not saue a man much more will consequent Ignorance condemne him Ignorantia mollit non tollit rationem peccati Scientia non mollit peccatum sed tollit excusationē peccati Ignorance taketh not away sinne but knowledge taketh away all excuse of sinne Now I haue spoken to them saith Christ they haue no c Ioh. 15.22 colour for their sinne To with-hold the knowne truth in vnrighteousnesse prouoketh the d Rom. 1.18 wrath of God Doest thou not know that drunkennesse whoredome c. are abominable sins And yet thou practisest them Alas what hope canst thou haue A willing practice of knowne sinne and Repentance can nouer stand together nay it is the high way to a reprobate minde and to that vnpardonable offence Though thou canst not but sinne in these daies of thy frailety yet beware of two things First of beeing willingly ignorant of that which God giues thee the meanes to know for this is the marke of a wretch 2. Pet. 3.5 Secondly of doing contrarie to knowledge For hee that knowes to doe well and doth it not and by proportion to auoid ill and shunnes it not to him it is sinne that is his knowledge aggrauates his faults Iac. 4. vlt. Vse 2. The Iewes sinned against their knowledge What was the cause Euen their Enuy that the Gentiles should be admitted to the prerogatiue of Grace This made them deliuer Christ to be crucified This caused the stoning of Stephen this the persecution of Paul Beware of Enuy which is a diuelish sinne the rotting of the bones which makes a man twice miserable For the enuious man is cruciated both with his owne euils and with the good things of his Neighbour The way to auoid enuy for worldly matters is to despise the world and the folly of it and to loue heauenly things and the way to auoid enuy for the grace of God shewed on another is to loue the glory of God which is set forth by my neighbour as well as by my selfe The proofe is from the testimony of two famous Prophets Moses in the rest of this 19. verse and Esay verse 20.21 First Moses Moses is called the first not because of a second Moses but first in time or dignity or first in this allegation The Testimonie is out of Deuteronomie containing a threatning of Reiection to the Iewes for their vile dealing against God wherin are two things to be considered 1. The phrase wherein this Reiection is set downe 2. The Amplification of it I will prouoke you to ielousie and I will anger you This is the phrase The Amplification is two-fold 1. Frō the Author which is God who doth not cause enuy but cause it to come to light being in the heart before nor is the Author of ielousie as a sinne but as its a punishment doing that for punishment which would stirre vp their corrupt hearts to ielousie 2. From the Instruments which God vseth to anger and prouoke them withall Namely No people A foolish Nation That
Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. â—7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease â—et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God coÌ„manded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in
vanityes Which fly not but seeke the corruption which is in the world that care for nothing but backe and belly if God reiect the righteousnes and will of the Iewes what hope canst thou haue which neuer thinkest of God but to blaspheme him Which delightest only to wallow in abhominable sins I must tell thee that ten thousand thy betters are in hell Euen such which haue rapt hard at heauen gates which haue bestowed many howers in prayers much mony vpon the poore c. If such as seeke misse for seeking amisse much more those which seeke not at all or the contrary VERSE 8. According as it is written Esay 29.10 God hath giuen them the spirit of slumber or remorse eyes that they should not see Esay 6.9 eares that they should not heare vnto this day THe latter part of the seuenth verse that the rest were blinded is proued by a double testimonie The one of Eliah in this verse the other of Dauid In the two next verses That which the scripture testifieth is true But it testifies that the multitude of the Iewes are blinded Ergo. This first testimony is taken out of two places in Esay The first part out of Esay 29.10 The latter part which is an exposition of the spirit of slumber out of Esay 6.9 Vse 1. The authoritie of the scriptures the ground of truth Vse 2. Scripture the best interpreter of it selfe In this testimonie are two things First The Iudgment Secondly the Amplification The Iudgement forethreatned is Slumber If I vnderstand our owne tongue slumber is a kind of vnquiet sleepe either in the beginning or end of our rest when euery little thing will awake vs. This cannot bee the meaning but rather a heauy dead sleepe is heere vnderstood translated by Beza Sopor as death is called by the Poet Perpetuus Sopor the Hebrew word is translated by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Aquila The sleep here meant may be likened to Adams when his rib was taken out Quest But is it a iudgement to be cast into such a sleepe Many desire it Answ Heere is not meant the sleep of the body but of the minde Blindnesse of minde and hardnesse is so called by a metaphore as if you would say a spirituall lethargie when neither the thundring noise of the Law nor the sweete sound of the Gospell can awake vs. The Greeke word vsed by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Septuagint signifies another thing namely pricking and compunction as if a man had a naile or bodkin in his sides Now because Esayes word signifies dead â—leepe Beza translates Pauls word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though anciently and properly it hath beene translated Compunction as is partly expressed in the margine There is a word in Greeke very like this here vsed which signifies sleep being deriued from a roote that signifies Night But this word in no wise doth so signifie Saint Luke who well vnderstood the Greeke tongue vseth it for Compunction in the second of the Acts 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.37 The naturall meaning may well be retained Dead sleepe being called Compunction by a figure the effect for the cause because much or no Compunction can awake it or rather of the cause for the effect because Compunction is the cause of dead sleepe not in the body but in the minde There is a double Compunction of minde one comming from sorrow for sinne as that Act. 2.37 another comming from Enuie and Malice which was in the Iewes because the Gospell of Christ whom they crucified was preached and receiued in the world this was as a dagger at their hearts This Compunction of Enuie is heere meant which is the cause of such a deadnesse of mind that as a man in a dead sleep heares and vnderstands nothing so a mind possessed with Enuy is not patient to heare or conceiue any thing for its good Excesse of griefe brings a failing of the mind Now enuy is a gnawing of the heart against our neighbour When Stephen preached Act. 7. the Iewes gnash their teeth stoppe their eares their hearts being readie to burst for anger and rage And when Paul preaches at Antiochia Act. 13.48 the Iewes raile contradict and stirre vp persecution so that a man had as good speak to a wall or a dead man as vnto them Chrysostome expounds it as a nayling to their passion wherby they are vnmoueable in their perfidiousnesse Theodotian Some translate it Exstasie for enuy makes a man beside himselfe capable of no good instruction Cyprian calls it Transpunction Cypr. l. 1. ep 3. as a vessell hauing a hole striken thorow the bottome holds not the liquor put in it so whatsoeuer was preached to the Iewes their hearts so aked with enuy that they were vncapable of good counsaile and doctrine being as senselesse of all good things as if they were dead This Iudgement is amplified by foure Arguments 1. The Cause 2. The Effect 3. The Subiect 4. The Adiunct 1. The Cause is two-fold first Principal God the Author of this Compunction not as it is a sinne but as it is a iudgement secondly Instrumentall Satan therefore Paul saith The spirit of slumber not as God workes grace in his owne doth he worke this blindnesse in the reprobate but grace by himsefe blindnesse by Satan to whom concerning some Reprobate God speaketh as it were thus Satan is such a one so wretched that he enuies the Gospell and spets at it Take him to thee torment him for it harden him more that his condemnation may be the greater God is the Iudge Satan the tormentor by the spirit of slumber is also meant the forcible working of Satan vpon our corrupt nature as if a man being vpon the top of an hill and purposing to runne downe the Diuell should stand at his backe and push him forward 2. The Effect Eyes that they should not see c. Blindnesse of minde not to be capable of sauing knowledge is an effect of malice against the truth 3. The Subiect The Iewes a wise and learned people in the Law 4. The Adiunct To this Day which may be referred to the seuenth verse Hardened or blinded to this day it is all one the meaning not for euer but to this day The vaile vnto this day is layd ouer their hearts but it shall be taken away 2. Cor. 3.16 doctrine God in his iust iudgement giues ouer such as are enemies to the Gospell to the diuell to be blinded that they cannot conuert Ioh. 9.39 2. Cor. 4.3 Vse 1. Many in worldly things are wittie and of great apprehension and iudgement and yet as blinde as beetles very blocks in religion Eyes they haue see they doe they are no fooles yet they perceiue not the things belonging to their peace As Bats and Owles see best in the night so their chiefest vnderstanding is of worldly matters As a Moule within the ground is
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
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself