weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
Eliah there were seuen thousand reserued so also now The like times of the Church are wisely to be compared But the present estate of the Iewes is the same with that of the Israelites therefore as then so now a reseruation is made and by consequence their reiection not totall Heere we haue two things 1. A Proposition 2. An Amplification The Proposition that in the time of Paul though the Iewes were generally cast off yet there was and is a reseruation Obseruation When thou hearest of persecution and of killing vp the Prophets and professors be of good-comfort God will saue seuen thousand He will reserue one Eliah as in the dayes of Ahab one Athanasius as in the time of the Arrian Heresie one Wicliffe one Husse one Luther in the most darksome and hideous times of Antichrist The Amplification is from the cause of this Reseruation which is Election set foorth also by the eause of it which is Grace Through the Election of Grace not actiuely to be vnderstood on mans part as Chrysostome but actiuely on Gods part and passiuely on ours nor is Election to be heere expounded faith the seale of it as some but the decree called election of Grace that is gratious or free election doctrine The cause why some are reserued in dangerous times is their Election For as saith so perseuerance is proper to the Elect Act. 13.48 and 20.21 Vse 1. As to be preserued from Idolatry when true Religion is abolished and persecuted so in these dayes to be kept from sin and to stand when a thousand fall on one hand and ten thousand on another is a comfortable note of Election Iniquitie abounds Neglect not so faire an occasion of making thy Election sure If God bestow his grace on thee stoppe thee in the way of sinne make thy heart bleed for the transgressions of the time and preserue thee in his feare thou art elected for if thou wert a reprobate he would not haue such care of thee but giue thee quite ouer to follow the swinge of thine owne lusts vnto perdition Therefore by thy life thou mayest know for God hath not elected vs to serue the Diuell but himselfe Vse 2. If persecution come seare not many suffered constantly in the dayes of Iesabel and seuen thousand could not be found being hidden as a treasure by God So in Queene Maries daies many were taken and burned and many were sought after and could not be found for God couered them with his hand and smote the eyes of them which sought their liues as he smote the Sodomites sometimes when they sought the dore of Lots house Resolue thus If such fiery times should come and God should call thee out and suffer thee to bee found he will also so strengthen thee that thou shalt glorifie him in thy sufferings If God giue thee not such strength he will so hide thee from thy persecutors that though Iesabel her selfe search all the corners of the Land for thee as narrowly as Laban searched Iacobs stuffe yet shee shall not finde thee VERSE 6. And if by Grace then is it no more of workes otherwise Grace were no more Grace But if it be of workes then is it no more grace otherwise worke is no more worke THese words as was before said are an amplificatiō of the summe of the 5. vers namely that the Reseruation is according to election of Grace from whence this Consectary takes place If by election of grace then not by workes Though this doe not much pertaine to Pauls Argument in hand yet by the direction of the Spirit he takes that little occasion offered to speake something in commendation of Grace because he had to deale with the Iewes which stood greatly vpon their owne Righteousnesse which indeed was one of their maine diseases and therefore he neglects not by the way to touch this sort and to giue them a iog for remembrance that we are saued by grace not by workes Pauls example must teach Ministers a point of wisedome which is to take notice of the speciall sinnes of their Auditors and in the course of their teaching if any occasion offer though it lie not so plaine in their way to giue them a memento Paul breakes out here into a new question that he might meete with the Iewes in euery corner When Ministers speake against the sinnes of their Auditors O say they he findes not that in his text but we know by the direction of Gods Spirit and by the warrant of Pauls example if we find such in you how to find it in our text to reproue you for it and yet not to be guiltie of rouing or digressing But to the Consectary If election and preseruation be of grace it is not of workes This is proued by the nature of grace and workes which are contrary and destroy one another And it is set downe with inuersion of the termes That which is of grace is not of workes else grace were not grace that is free That which is of workes is not of grace else works were not workes that is did not make indebted The mysterie in this verse plainly appeares if we vnderstand what is meant by grace and what by workes The Schoolemen and Iesuites distinguish grace into grace making gracious and grace freely giuen Aqin Sum. p. 2. q. 111. art 1. The first they say is charitie a grace whereby we are conioyned to God the second is faith and the rest of Christian vertues But first both these are coincident for charitie also is a grace freely giuen Secondly they make this grace to be in man they know no other and therefore Bellarmine and the rest when they write of this subiect they write de gratia hominis of the grace of man but the Scripture onely speaketh of the grace of God and of the grace of our Lord Iesus Christ Grace is taken three wayes First for the free fauour of God the alone cause of our election which is subiectiuely in God one of the imminent vertues of the Deitie being his essence This is meant here Secondly for the energie operation and working of this grace which Austen calleth the mouing of mercie Motum miseric Aust lib. 3. Hyp. the lesuites call it an helpe or grace preuenting or following of grace preuenting is that place Eph. 2.8 of following 1. Cor. 15.10 of both together 2. Cor. 12.9 Thirdly for the gifts of grace which haue a different appellation ordinarily in Pauls Epistles as faith hope loue patience and this is distributed into habituall grace and actuall This in no wise is here to be vnderstood nor either of the parts before spoken of from the Schoole For charitie and faith are workes but we must haue a grace opposite to workes Workes are either good or bad bad workes not here vnderstood but good Ob. But grace and good workes are agreeing as the cause and the effect Ans To speake properly the anger of God is contrary to his grace
and vnto workes are no workes or bad workes contrary So that the contrarietie here to be holden is not simply but in the case of iustification and saluation Vnderstand not here workes themselues but the merit of workes and yet not the merit of all workes as Christs but of Our workes And then the rule of contraries here takes place that one being put the other is taken away The nature of grace is to be free the nature of workes to be of due debt so that if it be free it is not of debt else were grace no grace if it be of due debt it is not free else were workes no more workes The legerdemaine of the Papists is here to be noted who leaue and wipe out the last halfe of this verse And if of workes then not of grace else workes are no more workes blasphemously saying that it is superfluuos But we can easily spie out the reason of this their doing namely because their doctrine of merit is hereby ingulated As they haue dealt with the bookes of other writers so haue they attempted here purging and curtailing off that which makes against them And then they would make vs beleeue that their absurd vulgar Translation is perfecter then the originall Greeke text it selfe As if a man hauing but one eye or oneleg should thinke all others deformed that had two eyes or legs The summe is that what is of grace is not of workes and è diuerso doctrine Election and saluation are of grace not of merite Act. 15.11 Ephes 2.8.9 Tit. 3.5 and this that God might haue al the glorie but if it be of merit then corrupt flesh will boast Vse 1. The Popish conceit of Merit of their workes of congruitie which they say it is fit that God should reward and of condignity and supererogation which it is iust that God should reward is by this text like chaffe blowne away and blasted The finite creature cannot merit of the infinit Creator The Papists haue three shifts for this 1. They say that Paul is to be vnderstood of the workes of Nature not of grace If so then the Pharisee also the Pelagian is not to be blamed for he acknowledged his goodnes in which he trusted to bee a gift of God Luk. 18.11 I thanke thee Lord that I am not c. And all merit is contrary to grace Besides our Sauiour bids his disciples Luk. 17.10 when they haue done all they can to thinke themselues vnprofitable seruants I trow they will not deny that the Apostles were in the state of Grace 2 Their second euasion is that saluation is of grace indeed but also of workes making a mingle-mangle of grace and workes which is as if a man should attempt to make fire and water agree But Saint Augustine takes away this in a word Grace saith he is grace no way if it be not free euery way It is all of grace or no whit at all of grace This golden saying is digged out of this mine 3 They exclaime against vs that we are enemies to good workes Why doe they so Not because we doe those euill works which they auoid but because we doing good works which they neglect yet ascribe our saluation only to grace They deale with vs as the Pharisies with Christ He tels them that Harlots shall goe before them into the kingdome of heauen and they presently say that hee is a friend of Publicans and sinners and an enemie to good workes Concerning good workes this wee hold that they are necessary to saluation not by a necessity of efficiency but of presence and that in three respects 1. Of worship for God is serued by doing them 2. Of good conscience which is lost by the neglect of good works 3. Of duty to our neighbors who is hereby to be wonne to God we must do good works if we will be saued but we must not looke to be saued by their merit Vse 2. Many ignorant soules say they hope to be saued by their seruing God and their good prayers They know no other Diuinity but this which is Popish and naturall These are not past grace they are not yet come at it Alas if there were no other way to come to heauen but this no flesh should be saued but only the humanity of our Lord Iesus The Diuels prime desire is to draw thee to abominable courses if he cannot preuaile this way but thou wilt be doing good workes this will please him if thou wilt be conceited of meriting thereby For a trust in thine owne righteousnesse will bring thee to hell as well as vnrighteous living Trust perfectly on the grace of God saith Peter 1. Pet. 1.13 if wee trust to any thing else it wil lay vs in the dust and bee as a broken reed which if a man leane vpon it the shiuers runne into his hand Vse 3. Gods children onely discerne a world of wickednesse in themselues for which they are much cast downe comfort thy selfe God elected thee freely to saluation and not for thy worthinesse If we were to be saued for our workes then wee had cause to doubt because of their defects This must be wel learned it is soone said but not so soone practised if a man haue fruit of his own planting he thinkes there is no fruit like to his So by nature wee are opinionated of our owne goodnesse Hence is it that God suffers many times euen his deare children fouly to fal to cure them of this pride as Peter or to suffer them to be sore tempted and buffeted that they may giue God the glory as Paul Vse 4. This teacheth vs humility because all is giuen of meere grace Vse 5. The grace of God teacheth to be gracious not gracelesse because of the mercies of God we must offer vp our selues to his seruice Rom. 12.1 Then cōclude thy selfe to be of the number of the saued when thy conuersation is godly If you sayest thou hopest to be saued by Gods grace and yet liuest in vile sinnes thou art a presumptuous and blasphemous Atheist Presumptuous because thou lookest to be saued in an estate to which is threatned damnatiō blasphemous because thou deniest God in thy life whose grace thou wouldest seeme to implore VERSE 7. What then Israel hath not obtained that which he seeketh for but the election hath obtained it and the rest were blinded Or hardned IN these words and so to the end of the 10. verse is the last part of Pauls answer which is the determination of the question in hand namely that God hath cast away onely the reprobate Iewes but the Elect obtaine the promises God casteth away the chaffe but loseth not one kernell of good corne Paul enters vpon this in this 7. verse by a Prolepsis for thus some Iew might obiect If God cast not away the Elect and yet they obtaine saluation not by workes but onely by free grace Then Paul you make a faire hand
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
proceeds as a Lord who manumits of his bond-seruants whom he pleaseth Saint Augustine compares God to a Creditor and vs to Debtors Aug. ad Simplicianum lib. 1. q. 2. We are all indebted to God If thou payest not thy debt thou hast whereof to reioyce if thou doest pay it yet hast thou not whereof to complaine I will haue mercy and compassion This mercy and compassion which in man is with a passion of the mind grieuing for the harme of another is in God a will without griefe or perturbation to help the miserable The first word signifieth freely to loue the other to put on motherly bowels as the true mother did toward her child before Salomon So then c. v. 16. This is the conclusion the sum whereof is as if he should say That which God ascribeth to himselfe is not to be ascribed to the will or power of any Creature but God ascribeth wholly to himselfe our Election and saluation therefore It is not in him that willeth or runneth but in God that sheweth mercy It is not in him that willeth or runneth Some apply this to Esaus running but it serues not his turne for Iacob by the mercy of God obtained the blessing Some apply it to Iacobs but it was not that but Gods mercy which holp him But the best is to vnderstand it of Election That Election is not of Iacobs or of any mans willing that is free-will or good desires or running that is good works but of Gods will and mercie which was auerred before ver 11. The cause of Gods mercy is his mercy doctrine The Doctrine out of these three verses Though God saue some and condemne others yet is hee iust Gene. 18.25 Rom. 3.5,6 Math. 20. Vse 1. Imitate Pauls zeale when God is challenged by vniust persons God forbid saith hee hauing indignation Alas our coldnes If it be a matter touching our owne Reputation wee are red-hot but though God be a thousand waies dishonoured we are key-cold Vse 2. In all things acknowledge God to be iust though thou vnderstand not the reason of things done by him Search not into the reason of his will but submit thy selfe For hee will haue mercy on whom he will haue mercy Hee iustifieth the Theese vpon the Crosse and condemneth some Infant Here chamber thy tongue remembring that GOD is the chiefe Lord. Stat pro ratione voluntas is good in God he willeth it so to be therefore it is iust For a thing is not Iust and then God willeth it but God willeth it and then it is Iust his will being the cause of things and the rule of all right Say not Why wil he elect this and reprobate this The thing is manifest but not the reason The manner of Gods dealing may sometimes be hidden but it can neuer be vniust If hee reprobate sinners it is iust because it agrees with their deseruings If he elect the sinfull it is iust because it agrees with his goodnesse A Carpenter hauing diuers trees before him of like bignes marks one to be sawne into boord another into sparrs c. If we aske him why he lines out one tree thus another thus hee will answere that hee meanes to imploy one of them for timber for the roofe another for other vses in the building But if you aske why he chose this tree for such vse rather then another all being of like goodnes he wil iudge the question vnreasonable and alledge his will so beyond the wil of God no inquiry must be made of the cause of the Election and Reprobation of men To this wee may apply that of Augustine Si non vis errare noli velle Iudicare Aug. tract 26. in Iohn in a matter not much vnlike God chuseth this man refuseth that both being a like guilty before him If thou wouldest not erre inquire not the reason Let whoso will search this deepe but let him take heed he break not his neck Thou seest some are rich some are poore some Englishmen some Spanyards some Noble some base Thou seest this and accusest it not vvhy then accusest thou God to be more vniust in willing this man to be an elect that man to be a reprobate Let vs praise that which is done because it is safe to be ignorant why it is done God hauing hidden the reason from vs. Vse 3. Mercy presupposeth misery therefore when we were elected we were considered as miserable Vse 4. The state of the Elect is certaine noted in this phrase I will haue mercy vpon whom I will haue mercy Euen as Pilate by the like manner of speaking denied to change that which hee had written Iohn 9.22 That which I haue written I haue written Which manner of speech we vse both when we wil not haue the reasons of our doings inquired after nor that which wee haue done to be altered Vse 5. Arminius who holdeth that it is in mans power to be saued if he will and that grace is effectuall by the euent is here confuted plainely vvhen all is attributed to the will mercy of God and nothing to the wil of man Grace is not effectuall because free-will willeth but free-will willeth because grace is effectuall VERSE 17. For the Scripture saith vnto Pharaoh Exod. 9.16 Euen for this same purpose haue I raised thee vp that I might shew my power in thee and that my Name might be declared throughout all the earth THat God is not vniust in electing appeared verse 15.16 That hee is not vniust in reprobating others of equall condition with the Elect is shewed in this Verse and in the next verse both are concluded This verse is to be referred to these words ver 14. God forbid For the Scripture saith c. The profe is from a testimony of Scripture where we haue first The Quality of the testimony and secondly The Substance The Quality is that it is vvritten Hence is to be obserued that Paul plainly proues these darke points by the Word of God Vse 1. Pauls practice is for the imitation of Ministers doctrine Vse 2. Hearers are to receiue nothing but that which is signed with the hand and seale of God as we receiue no money but that which hath the armes and seale of the King Vse 3. The Scripture is a competent Iudge of cōtrouersies of faith because it saith to Pharaoh it speakes to vs it is no mute letter as the Papists affirme For indeed it speaketh not onely of things contained in it but to vs As the statutes of the Land not onely containe the will of the King but call to vs for obedience The substa◅e of this testimony is taken out of Exo. 9.16 vvhere is declared how God deales with Pharaoh For this purpose I haue stirred thee vp c. I haue stirred thee vp That is I haue raised thee vp * Beza or I haue created thee b Culu super Exod. or I haue raised thee
a Christian life goes farther and hath griefe for invvard corruptions 2. A Ciuill man makes some conscience of publike greater offences as murther treason c. but secret sinnes and those of lesser account as idlenes continuall gaming c. hee swallowes without checke so also common swearing by Faith and Troth and by your leaue your ciuill man can sweare in the most odious manner if he be angred But a true beleeuer makes conscience to be idle and in the least manner to offend God 3. A ciuill man regards onely to haue reputation in the world The true Christian to haue it with God 4. A ciuill man regards something the duties of the second Table but nothing of the first Indeede hee will come to Church but for a fashion and ciuilitie if he haue no other businesse to meete and speake with a friend if no bargaine or merry meeting be in his way but a true Christian makes regard of both Tables specially of the first Now alas this righteousnesse cannot auaile nay indeed the opinion of it is one of the greatest impediments to a mans saluation that can be because it is hard to bee vnpossest of that which attributes so much to our selues As a horse ill paced at first is harder to bee brought to a good pace then one which was neuer handled so a notorious wicked man is sooner brought to repentance then one righteous inough in his owne conceit As there is more hope of a foole then of one wise in his own conceit Pro. 26.12 So our Ciuill man might haue attained that righteousnesse if he were not perswaded hee had attained it already Mat. 21.31 Publicanes and Harlots shall goe before such into the Kingdome of Heauen As therefore vvhen blinde Bartimeus came to Christ Mar. 10.50 he threw away his Cloake so must we throw off our owne righteousnesse as a Beggers Cloake if we would be iustified in the sight of God Vse 4. Here is the Necessitie and commendation of Faith wee dispraise not good workes but we affirme they are not the cause for which wee are iustified in the sight of God From hence the Papists take occasion to slander vs as if we were enemies to good workes Am I an enemy to a Noble man because I will not attribute that to him which is onely due to the King We acknowledge good workes to bee necessarie in euery one that will be saued but wee ascribe our Iustification not to our good workes but to the good workes of Christ apprehended by Faith Not that wee would dishonour good workes but that wee would not dishonour our Sauiour Christ Ob. But this brings in slothfulnes and liberty and makes men carelesse to liue holily An. If I say to a common Souldier in an Armie You cannot lead this Armie against the enemy Will the Souldier say Then I may be gone There is no neede of Mee Or if I see a poore man at his day-labour and say to him that hee shall neuer purchase 10000. pound land a yeere by working for a groat a day Will hee therefore giue ouer his worke and say he is discouraged So neither doth our denying Iustification to good workes set men off from a care to liue well If any are enemies to good Workes they are the Papists who dispense with Lying with Whoredome Murder c. This we teach That Faith is necessary to iustifie a mans person Good workes necessarie to iustifie a mans Faith Yea that without them we cannot be saued Hee that attributes his Iustification to good workes is a Papist he that quite denies good workes is an Atheist Beleeue and thou shalt bee saued but if thou beest a profane wretch thou neither beleeuest nor shalt be saued if thou repentest not Doest thou beleeue in Christ Doe the workes which Christ commanded thee that thy Faith may liue and then liue by thy Faith As the Waxe in the Candle makes not the light but maintaines and cherisheth it So good workes iustifie not but yet they maintaine and cherish Faith which doth iustifie and according as is the degree of our Sanctification and Obedience so more or lesse doe wee feele the sweetnesse of Faith in our Iustification before God VERSE 32. For they stumbled at the stumbling stone 33. As it is written b Esay 8.14 18.16 1 Pet. 2.6 Behold I lay in Sion a stumbling stone and Rocke of offence and whosoeuer beleeueth on him shall not be c Or confounded ashamed THe Iewes misse of Righteousnesse to Iustification because they beleeue not in Christ Here is shewed the reason why they beleeue not in Christ who came of their flesh and preached amongst them The Reason is set downe in the end of verse 32. vnder a Metaphor continued by Paul The Iewes pursue and follow after righteousnesse but as hee that runnes in a race if hee stumble and fall loseth the prize for another gets before him So they stumbled at the meanes of Christ in whom onely righteousnesse was to bee had Is not this the Carpenter Maries Sonne say they Mar. 6.3 Can he giue vs a righteousnes better then our owne So when Christ told the woman of Samaria of Water of Life Art thou saith she in contempt Ioh. 4.12 greater then our Father Iacob that gaue vs this Well Canst thou giue better water then this Thou art a like man In this reason Christ in regard of his outward pouertie is compared to a stumbling stone And the Iewes refusing to beleeue in him because of his pouerty are said to stumble and not to attaine the righteousnesse for Iustification which they pursued Wee stumble many times at a stone which for the littlenesse is not marked so the littlenesse of Christ was the occasion of their stumbling they thinking that the neglect of so meane a person as hee outwardly seemed could not preiudice them Now because some might aske who this stone is and who laid it in their way Paul shewes these things with other verse 33. by the Testimonie of Esay 8.14 and 28.16 where we haue fiue things 1. Who this Stone is namely Christ who is often called by Dauid his Rocke Psal 118.22 not for offence but defence Ephes 2.20 and by him and Paul a chiefe Corner Stone because as the walles of a building are ioyned and holden together by the Corner Stone so the Church is vpholden by Christ But here hee is a stumbling stone Not in himselfe properly in the first place but by accident when he is reiected of the builders Hee is so Passiuely not Actiuely for hee is giuen to saue men not to destroy them to keepe them vp not to make them fall In his owne Nature he is a Iesus but when hee is not receiued he is a Rocke of offence and becomes a seuere Iudge A Stone to stumble at and a Rocke of offence are diuersly by Interpreters applyed The first to the Gentiles the second to the Iewes and contrarily also by
Iewes seeking to gather them into the bosome of his loue Vnto a disobedient and gainesaying people The word signifies such a one as will not be perswaded but is incorrigible Not euery disobedience is here meant but when neither faire meanes nor foule will bring vs to a better course Gainesaying This is a farther Rise of sinne signifying not onely such a one as refuseth to obey but beeing reproued thwarteth mocketh and persecuteth their reprouers Of this Steuen accused the Iewes Act. 7.51 Esay hath but one word for both these but such is the force of it that both these will scarcely expresse it Socer It is attributed to the stubborne sonne that vvas to be stoned to death Deut. 21.18 Me thinkes Dauid makes a Commentary of it in the 78. Psalme The Iewes are there called a rebellious generation in Esays word Dor. Socer What a one is that A generation as it followes that set not their heart aright whose spirit was not faithfull to God that kept not the Couenant of God that he refused to walke in his Law that forgate his workes that tempted God that spake against God c. Such were the Israelites as Esay saith that prouoked him to his face doctrine Disobedience ioyned with contradiction and persecution of Gods Messengers was the cause of the reiection of the Iewes 2. Chro. 36.16 Mat. 23.37 Mat. 21. Vse 1. If we be damned the cause is in our selues refusing the saluation which God offers to vs. To whom hath not God offered mercy What drunkard or wicked person is there among vs to whom God hath not sent his Ministers or some godly man or other to tell him that if he repent not he shall be damned Vse 2. Gods Patience is infinite As a Nurse beares with her crying froward Child so did God beare with the Iewes euen many hundred yeeres and did not cast them off though they many thousand times deserued it Had not the Lord beene God hee could not haue holden his hands off them they were so rebellious This patience God vseth toward vs by this we are saued for if God hath not long waited for vs we had beene ere this swept away by his fearefull iudgements as the doung of the earth Therefore let vs bee thankefull Vse 3. Is God so patient toward Rebels O how mercifull and louing will hee bee to them which with contrite hearts seeke vnto him Vse 4. The Ministery of the Word is the stretching forth of Gods armes when thou resortest vnto it thou runnest into the armes into the very bosome of God Vse 5. Rebels and gainesayers are in continuall danger to bee reiected of God they are euen at the pits brinke Search your bosomes whether you be such or no. If thou mockest and contemnest admonitions stubbornly walking on in wickednesse thou art such a one Many when they heare of Predestination of the necessity of preaching of puritie of life c. they cauill mocke and blaspheme Is it not equall that such profane mouthes should be stopped Such a profane heart punished Such contempt reuenged Let vs obey in all holy submission lest the hand that is stretched forth to receiue vs bee lifted vp to strike vs and to throw vs to hell CHAP. XI VERS 1. I say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Beniamin IN this chapter the Apostle remoues the third maine obiection which followes vpon these things deliuered before For if Iustification be by faith in Christ on whom the Iewes beleeue not and their righteousnes auayleth nothing but for all that they are accounted rebells and traitors and the Gentiles brought in because of their faith then God hath cast away his people But he will neuer cast away his people Therefore c. To this obiection Paul answers in this Chapter shewing that the reiection of the Iewes is neither totall nor finall and therefore God still is most constant though he cast away and punish such vnbeleeuing and disobedient rebels The drift of this passage is to comfort the beleeuing Iewes and to admonish the Gentiles who though Christians yet insulted ouer the Iewes and hated them so that among vs euen at this day the name of a Iew is growne into a prouerbe to note one that is hated Now that the Gentiles might not be proud of their standing nor the Iewes vtterly despaire and that they might entertaine a more charitable opinion each of other Paul shewes that the reiection of the Iewes is not of euery mothers sonne nor for euer but as some of them in all ages of the Church haue bene conuerted so before the end of the world the thousands of Israel shall be gathered The wrath of God lieth not vpon all neither shall it alwayes on the multitude of them but euem the multitude before the end shall come thicke and threefold vnto Christ whom they now blaspheme and persecute And in the midst of these things he digresseth into a speciall admonition to the Gentiles to be humble In this Chapter are two parts First the principall matter to ver 33. Secondly the conclusion ver 33. and so to the end of the Chapter The principall matter is twofold First that the reiection of the Iewes is not totall to verse 11. Secondly nor finall in the rest of the verses The first part is handled by way of disputation Paul enters into the schooles propounds his position His aduersarie appeares and opposeth Paul takes his argument answers it and plainly makes good his answer by Scripture The position is that Moses and Esay haue fore-prophecied the reiection of the Iewes as in the tenth Chap. ver 19.20.21 The Repliers argument suppose a Iew is this If they be so to be vnderstood then God hath cast away his people But the last is false therefore the first This argument is in these words I demaund then Hath God cast away his people propounded by way of question Pauls answer to the question is in all the rest of the words to verse 11. First by a strong negation Secondly by a special instance Thirdly by an accurate distinction Fourthly by an elegant similitude Fiftly by a graue determination fortified by euident Scriptures which he alwayes hath in a readinesse as a sacred anchor to stay vs from being caried about with euery wind or waue of doctrine The two first parts of this answer are in the first verse The first is in the negation in these words God forbid Paul denies with indignation and defiance as if he should say Farre be it from me to teach that God should cast away his people wholly or that all the Iewes or that a Iew because a Iew should be reiected of God doctrine All the Iewes are not cast away from the hope of saluation though their Temple be ruintaed their sacrifices ceased their land in the hands of Infidels and their multitude dispersed For