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
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 accursing of them who should conuert it to their owne vse and so by a translated sense it signifieth a perpetuall separation from Christ As therefore such things were separated from men for honour sake so applyed to men it signifies to be separate from Christ for horror sake This is Chrysostomes exposition approued of the best Interpreters And as the Greeke word is thus vsed so Sacer properly signifying Holy is vsed amongst the Latines by good Authors g Auri sacra fames Virg. Sacer intestabilis esto Hor. in a contrary sense For my brethren not spirituall but kinsmen according to the flesh that is the Iewes as if he had said I would bee damned in their stead that they might be wonne to Christ and saued in mine As Dauid wished he might haue dyed for Absolon and Christ dyed for vs. The Argument to iustifie Pauls griefe is from an effect of his loue which is a contestation that for their sakes he would with all his heart be accursed from Christ Therefore he must needs be grieued for their separation This loue of Paul is here amplified by three circumstances 1. The Person wishing Paul 2. The matter of his wish to be accursed from Christ 3. For whose sake for the Iewes Who Paul who was so zealous for Christ To be accursed from Christ his onely Ioy and Desire and for the Iewes his enemies who layd continuall wayt for him about a fortie of them vowing neither to eate nor drinke till they had his bloud Euen thus it was Euen Paul wisheth to be accursed from Christ for these Chrysostome calls it a flame a sea of loue No sea so deepe no flame so bright as Pauls loue Q. But is it lawfull for Paul thus to wish For it is to bee holden as a truth in Diuinitie that euery man is first to haue a care of his owne soule yea the Papists affirme that though the soule of the Virgin Marie whom they too much adore were in perill yet for her saluation wee ought not to hazard our owne A. There are many farre-fetcht answeres For Interpreters haue exceedingly laboured herein Wee hardly vnderstand how this should be because we are farre from the measure of Pauls loue Among all the Answers there are 3. principall The first is that Paul vseth an Hyperbolicall speech or that hee spake hastily not well considering the matter but hee spake vpon his oath as we haue heard and therefore no Hyperbole or ouersight to be admitted The second that he did not indeed so wish but was ready so to doe if it were lawfull but the words and his oath take away this also he did actually so wish and without supposition The third is Chrysostomes which also Aquinas hath who make a double separation from Christ 1. To be separated from his loue which Paul by no meanes wisheth neither is it lawfull to desire either not to loue Christ or not to bee beloued of him 2. To be separated from him onely by punishment in regard of the fruition of heauenly ioyes and so Paul wishes here not so much hauing an eye to the destruction of the Iewes as to the glory of Christ The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ the hearing hereof was so grieuous to Paul that out of a great zeale he wished verily to haue beene accursed from Christ rather then that he should be so reuiled yet so accursed as that he would still loue Christ and be beloued of him He will for no cause be depriued of Christs loue but he is content to lose his part in Heauen for Christs glory doctrine We ought to redeeme the saluation of our very enemies with the losse of heauenly Ioyes to our selues rather then Christ should lose his glorie So Moses wisheth Exod. 32.12.32 For Gods glory ought to be more deare to vs then any ioy or good of our owne Vse 1. If we consider Paul as a kinseman wee are taught what great loue we owe to our kinred We are to loue our Nature in all but where there are most bands there should our loue be most Nature teacheth this and Grace perfiteth Nature Christ beginning to preach first preached at Nazareth to recompence the place of his education Luk. 4.16 And Paul saith 1. Tim. 5.8 That hee that prouideth not for his owne is worse then an Infidell Husbands ought specially to take care for the saluation of wife and children brethren for brethren c. Vse 2. Consider Paul as an Apostle 2. Pet. 5.2 and then it teacheth Ministers specially to feed their owne flockes to pray for them to be affected with their stubbornenesse So Samnel Ieremie c. Must Ministers take paines grieue and burne out the Candles of their liues to doe their people good Then is it not fit that their people should despise and despite their Teachers vexing them with their vngodly stomackes and profane carriage This is to encrease their sorrow which is so great that it is compared to the sorrow of a woman in trauaile Gal. 4 19. Vse 3. Consider Paul as a Christian He feeketh the saluation of his enemies so doe thou Remember it was Cains speech Am I my Brothers keeper Thou must haue care of thy brothers yea of thine enemies It will not serue the turne to say Euery Fat shall stand on his owne bottome This is harsh to nature but Grace must ouereome corruption Vse 4. Reioyce not at the fall of thine enemy whether it bee by the immediate hand of GOD or by the hand of the Magistrate say not It is no matter If thou feelest thy heart to hammer such thoughts striue and pray against it Consider Pauls example here and Dauids in the Psalmes Psal 35.13 To reioyce at other mens harmes is the way to haue such things cast vpon our selues Prou. 24.17 Vse 5. The cause of Pauls wish is the glory of Christ which ought to be more deare vnto vs then our owne saluation Though we cannot attaine to the measure of Pauls zeale yet we must aime at it and endeuour our vttermost Though Parents are loth to part with their Children yet for their good they are content to put them to schoole and to binde them to Trades farre off So we can be contented to enioy life liberty c. yet if the parting from these be to Gods glory we must be ready so to doe How few then be there which loue Christ as they ought how few which would be content to part with Heauen for his honour for many will not for the glory of God and the obtaining of Heauen leaue their pride whoredome drunkennesse c. VERSE 4. Who are Israelites to whome pertaineth the Adoption and the Glorie and the b Or Testaments Couenants and the giuing of the Law and the seruice of God and the promises 5. Whose are the Fathers and of whome as concerning the Flesh Christ came who is ouer all God blessed for euer Amen
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
a Christian life goes farther and hath griefe for invvard corruptions 2. A Ciuill man makes some conscience of publike greater offences as murther treason c. but secret sinnes and those of lesser account as idlenes continuall gaming c. hee swallowes without checke so also common swearing by Faith and Troth and by your leaue your ciuill man can sweare in the most odious manner if he be angred But a true beleeuer makes conscience to be idle and in the least manner to offend God 3. A ciuill man regards onely to haue reputation in the world The true Christian to haue it with God 4. A ciuill man regards something the duties of the second Table but nothing of the first Indeede hee will come to Church but for a fashion and ciuilitie if he haue no other businesse to meete and speake with a friend if no bargaine or merry meeting be in his way but a true Christian makes regard of both Tables specially of the first Now alas this righteousnesse cannot auaile nay indeed the opinion of it is one of the greatest impediments to a mans saluation that can be because it is hard to bee vnpossest of that which attributes so much to our selues As a horse ill paced at first is harder to bee brought to a good pace then one which was neuer handled so a notorious wicked man is sooner brought to repentance then one righteous inough in his owne conceit As there is more hope of a foole then of one wise in his own conceit Pro. 26.12 So our Ciuill man might haue attained that righteousnesse if he were not perswaded hee had attained it already Mat. 21.31 Publicanes and Harlots shall goe before such into the Kingdome of Heauen As therefore vvhen blinde Bartimeus came to Christ Mar. 10.50 he threw away his Cloake so must we throw off our owne righteousnesse as a Beggers Cloake if we would be iustified in the sight of God Vse 4. Here is the Necessitie and commendation of Faith wee dispraise not good workes but we affirme they are not the cause for which wee are iustified in the sight of God From hence the Papists take occasion to slander vs as if we were enemies to good workes Am I an enemy to a Noble man because I will not attribute that to him which is onely due to the King We acknowledge good workes to bee necessarie in euery one that will be saued but wee ascribe our Iustification not to our good workes but to the good workes of Christ apprehended by Faith Not that wee would dishonour good workes but that wee would not dishonour our Sauiour Christ Ob. But this brings in slothfulnes and liberty and makes men carelesse to liue holily An. If I say to a common Souldier in an Armie You cannot lead this Armie against the enemy Will the Souldier say Then I may be gone There is no neede of Mee Or if I see a poore man at his day-labour and say to him that hee shall neuer purchase 10000. pound land a yeere by working for a groat a day Will hee therefore giue ouer his worke and say he is discouraged So neither doth our denying Iustification to good workes set men off from a care to liue well If any are enemies to good Workes they are the Papists who dispense with Lying with Whoredome Murder c. This we teach That Faith is necessary to iustifie a mans person Good workes necessarie to iustifie a mans Faith Yea that without them we cannot be saued Hee that attributes his Iustification to good workes is a Papist he that quite denies good workes is an Atheist Beleeue and thou shalt bee saued but if thou beest a profane wretch thou neither beleeuest nor shalt be saued if thou repentest not Doest thou beleeue in Christ Doe the workes which Christ commanded thee that thy Faith may liue and then liue by thy Faith As the Waxe in the Candle makes not the light but maintaines and cherisheth it So good workes iustifie not but yet they maintaine and cherish Faith which doth iustifie and according as is the degree of our Sanctification and Obedience so more or lesse doe wee feele the sweetnesse of Faith in our Iustification before God VERSE 32. For they stumbled at the stumbling stone 33. As it is written b Esay 8.14 18.16 1 Pet. 2.6 Behold I lay in Sion a stumbling stone and Rocke of offence and whosoeuer beleeueth on him shall not be c Or confounded ashamed THe Iewes misse of Righteousnesse to Iustification because they beleeue not in Christ Here is shewed the reason why they beleeue not in Christ who came of their flesh and preached amongst them The Reason is set downe in the end of verse 32. vnder a Metaphor continued by Paul The Iewes pursue and follow after righteousnesse but as hee that runnes in a race if hee stumble and fall loseth the prize for another gets before him So they stumbled at the meanes of Christ in whom onely righteousnesse was to bee had Is not this the Carpenter Maries Sonne say they Mar. 6.3 Can he giue vs a righteousnes better then our owne So when Christ told the woman of Samaria of Water of Life Art thou saith she in contempt Ioh. 4.12 greater then our Father Iacob that gaue vs this Well Canst thou giue better water then this Thou art a like man In this reason Christ in regard of his outward pouertie is compared to a stumbling stone And the Iewes refusing to beleeue in him because of his pouerty are said to stumble and not to attaine the righteousnesse for Iustification which they pursued Wee stumble many times at a stone which for the littlenesse is not marked so the littlenesse of Christ was the occasion of their stumbling they thinking that the neglect of so meane a person as hee outwardly seemed could not preiudice them Now because some might aske who this stone is and who laid it in their way Paul shewes these things with other verse 33. by the Testimonie of Esay 8.14 and 28.16 where we haue fiue things 1. Who this Stone is namely Christ who is often called by Dauid his Rocke Psal 118.22 not for offence but defence Ephes 2.20 and by him and Paul a chiefe Corner Stone because as the walles of a building are ioyned and holden together by the Corner Stone so the Church is vpholden by Christ But here hee is a stumbling stone Not in himselfe properly in the first place but by accident when he is reiected of the builders Hee is so Passiuely not Actiuely for hee is giuen to saue men not to destroy them to keepe them vp not to make them fall In his owne Nature he is a Iesus but when hee is not receiued he is a Rocke of offence and becomes a seuere Iudge A Stone to stumble at and a Rocke of offence are diuersly by Interpreters applyed The first to the Gentiles the second to the Iewes and contrarily also by
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making
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
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