These witnesses are two that we might be the more confirmed 2. The Thing witnessed That wee are the Children of God The Spirit it selfe that is the Holy Ghost So witnesseth Not by an outward voice as God of Christ nor by an Angell Mat. 3. Luke 1. as to the Virgin Mary but by an inward and secret inspiration raising in our hearts a Confidence and perswasion that God is our Father and we his Children With our spirit Not to our eares but to our spirit 1. Thes 5.23 nor this onely but with our spirit Our Spirit is a witnesse whose testimonie is then good when confirmed by the Holy Ghost Our Spirit not our Soule but our Regenerate part so called The witnesse of the Holy Ghost is the worke of Faith Reu. 2.17 the witnesse of our spirits the sense of Faith wrought This is better felt by experience then expressed by words known altogether and onely to them which haue it for mee to speake of this to them which haue it not were as if I should speake a strange language That we are the Children of God Not that wee shall bee or may be but are in the present Tense doctrine The Holy Ghost witnesseth with them which are Regenerate that they are the Children of God 2. Cor. 1.21 1. Ioh. 3.21 Ephes 1.13 4.30 Vse 1. The state of Gods Children is full of sweet certainty and assurance He that hauing a cause to be tryed hath two sufficient witnesses doubts not of the day Now Gods Children haue two witnesses omni exceptione maiores 1. Their owne Spirit which is not to be contemned for if Conscience a naturall thing be a thousand witnesses much more the Spirit which is a supernaturall power giuen of God 2. The Holy Ghost which cannot deceiue or be deceiued witnesseth with our spirits It is maruellous then that the Church of Rome denyeth assurance to Gods Children What though some haue bragged of assurance that haue beene deceiued Doth it follow therefore that none are sure There bee some poore and base are there therefore none rich And what though my very name bee not written in the Scripture Thou Thomas Thou Iohn shalt be saued It is not conuenient What a huge Volume should the Bible be if euery Saints name were there written It is not necessary because all particulars are included in their Generals As he that saith All my Children are here meanes euery one in particular though he name them not So God that saith All Beleeuers shall be saued Meanes euery one as though they were named And yet the Scripture doth speake in particular If thou Confessest c. Thou shalt be saued When the Law saith Rom. 10.9 Thou shalt not Kill Steale c. Euery one is to take it spoken to himselfe as if he were named Why should not such particulars in the Gospell be also so taken True say the Papists If you beleeue you shall be saued but where doth the Scripture say that you doe beleeue Ridiculous The Act of Faith is not set downe in the Scriptures but the Obiect The Faith which I beleeue is in the Bible The Faith whereby I beleeue is not in the Bible but in my heart and is not beleeued for that were absurd but knowne by feeling We doe not beleeue that we beleeue but wee feele it as Paul saith 2. Tim. 1. I know in whom I haue beleeued hee knew by feeling and this witnesse of the Holy Ghost in his heart with his Spirit Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine But the holy Ghost witnesseth with our Spirits both of our Present and also of our Future estate Therefore c. The Minor is proued by Paul who auoucheth that the things which are prepared for Gods Children are reuealed to vs by the Spirit and By the Spirit of God we know the things which are giuen to vs of God 1. Cor. 2.9,10 What things Faith and Perseuerance Grace and Glory If Man should witnesse or an Angell there might bee doubt but when there is such a witnesse as is the Spirit wee ought not to doubt The Flesh will doubt The Spirit doubts not but ouercomes doubting and this is the state of Gods Children They doubt from the Flesh but from the Spirit they are assured through Faith If a man of a weake braine were on the top of some high Tower and should looke downe it would make him wonderfully afraid but when hee considers the Battlements or Rayles that keepe him from falling his feare abates So fares it with the Regenerate when we looke on our sinnes and so downe and downe to Hell Alas whose heart quailes not But when we consider the brazen wall of the loue truth and promise of God in Christ wee may be assured without feare Looke vpon thy defects but forget not the truth and power of God Pretend not the Testimonie of the Holy Ghost without thine owne spirit nor contrarily for they go together Faith Repentance c. are the Testimonie of Gods Spirit if from these thy Spirit witnesseth then it is currant But if thou beest a Drunkard a Sabbath-breaker vncleane c. and saist the Spirit witnesseth thy Saluation it is not Gods spirit but a lying spirit for such workes are of the Diuell Gods Spirit indeed witnesseth but the witnesse is that they which doe such things shall be damned VERSE 17. And if Children then Heyres Heyres of God and Ioynt-heyres with Christ If so be that we suffer with him that we may be also glorified together THis Verse is a Confectary of that which is deliuered in the 16. Verse The Confectary is inferred from the proper adiunct of Sonnes We are Sonnes Therefore Heyres Here are two things 1. That we are heyres in the first part of the Verse 2. The Condition of the Inheritance in the latter part The first part is amplified by the Person whose heires wee are The Heires of God This is amplified by an Occupation But God hath an Heire euen Christ True and wee are Co-heires If Children then Heires Seruants looke for wages Sons for the Inheritance The Law of Nature giues the Inheritance to the Children Municipall Lawes it may be to the Eldest but by nature euery Sonne is an Heire the eldest to haue a double portion Heires of God An heritage is a succession into the whole right of the dead wee are Heires therefore of all the good things of God Q. But how heires seeing God dies not A. We may say that there is not the same Reason of temporall and spirituall things Temporall things cannot bee wholly enioyed without the death of the possessor Spirituall things may a Tho. Aquin. For here such a one makes thee an heire saith one b Aug. Ser. 13. de verb. Apost not whom thou shouldst succeed beeing dead but with whom thou shouldst liue for euer And Ambrose amplifies it b Ambros in locum by the Parable in the
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
goes before in this Chapter So then For they therefore The Aduersatiue being put for an Illatiue Which are in the Flesh Not which are married as one fondly expounded Syriemus Papa for the beginning of the next verse confutes it But which are Carnall and vnregenerate The phrase is significant noting a man drownd in corruption Wee say of a man ouercome of Anger Hee is heat Of a Drunkard Hee is in Beere or Wine Acts 8.23 So Simon Magus is sayd to bee in the Gall of Bitternesse Cannot please God Nor their persons nor their thoughts words or Actions till they be renewed As Snow can neuer be made hot while it is Snow for Fire or heat will dissolue it into Water but then it may be made hot So the Carnall man in that estate cannot please God but change him into a sanctified estate and then he can doctrine The meaning which is the Doctrine A Carnall man cannot please God because hee is not subiest to his Law Heb. 11.6 Rom. 14.18 Gal. 6.16 Q. Why should wee bee punished for that wee cannot doe A. Yes great reason For wee cannot because wee will not and wee will not from our owne corruption which wee haue not from GOD but from our selues Vse 1. A Man may be Prudent Learned Liberall do many beautifull things in Nature and yet not please God An euill Tree such is euery vnregenerate cannot bring forth good Fruit. The substance or matter of the worke may bee good but the worke cannot be so called vnlesse it bee done modo forma Veluet is good matter to make a Garmēt yet it may be so mard in the cutting that it shall neuer obtaine the name of a good Garment Pieces of Timber are good matter for a House but they must be Artificially framed An vnregenerate man giues Almes and in giuing sins not because hee giues but because he giues not in the manner he should Some may then say it 's good not to giue at all Nay not so they are good vsu though not cultu there is good vse of their Almes though they be no pleasing seruice to God He sins that giues not as he should but he sins more that giues not at all Rest not then in this because the matter of thy works is good but adde also the right manner In Faith And the right end The glory of GOD. The matter of Cains Sacrifice for ought wee know was a good as Abels But Abel offered in a better manner and to the right end The Diuell can bee content thou shouldest doe good for matter but if thou wilt please GOD the matter and manner also must bee according to his will Vse 2. An vnregenerate man is most miserable because he cannot please God Prou. 20.2 For if the displeasure of a King be the death of his Subiect how fearefull is the displeasure of God It 's a most sweet thing to please God This is the happines of the Regenerate though they deserue it not yet their Persons and Actions please in CHRIST through Faith Deare is the affection of Parents to their Children so is the fauour of GOD a precious thing and to be desired Dauid preferres the louing Countenance of GOD before all earthly things Psal 4.6.7 And good reason for it brings peace of Conscience breeds confidence in Prayer and is the fountaine of all good things vnto vs. Thousands of Rams and Riuers of Oyle will not please God Micah 6.7,8 but subiection to his Law will If thou beleeuest Vnregenerate regenerate men please the Diuell Pray thou for Renouation that thou mayst please thy GOD. Vse 3. Let this spur thee on to Obedience because therein thou pleasest GOD. If thou beest a seruant displease thy Master and see what thou shalt get by it for they which please are preferred If thou hast a contrite heart thou pleasest Be more contrite If thou giue Almes thou pleasest Giue more If thou Prayest hearest the Word beest Obedient thou pleasest exercise thy selfe in these things the more so serue GOD that thou mayst please him in reuerence and feare Heb. 12.28 VERSE 9. But yee are not in the flesh but in the spirit if so bee that the spirit of God dwelleth in you c. And so to the end of the 11. verse HItherto of the comfort with the Confirmation Now of the third part which is the Application to the Romanes in the 9.10 and 11. verses wherein wee haue two things 1 The Application 2. The Amplification The Application is set downe in the first words of the 9. v. The Amplification in the rest of the words of the 9. verse and in the 10. and 11. verses In the Application are two things 1 The Application it selfe 2. A Confirmation of it in these words if so bee that the spirit of God dwelleth in you There is no Condemnation to them which are in Christ These are such which walke not after the flesh but after the Spirit Now saith PAVL you Romanes which beleeue are not in the flesh but in the Spirit So then the Application is two waies set downe 1 Negatiuely ye are not in the Flesh 2 Affirmatiuely but in the Spirit Now. or But. Yee Not all the Romanes but beleeuers which are in CHRIST Hee speakes to the Wheat not to the Chaffe to the Corne that is hidden not to the stubble which is appearing a Tritico dixit non paleae massae latenti non stipulae apparenti Ansel Are not in the Flesh Fleshly life saith Chrysostome Vnderstand as often Corruption of Nature Hee denies not the Nature of the flesh but the euilnes not that no flesh is in them but that they are not in it or subdued by it But in the Spirit by the opposition Spirituall Regenerate The consideration of these words is two-fold 1. Relatiue or 2. Simple The Relatiue respects that which goeth before Where is to be noted that the Apostle applies the things deliuered to the Romanes From whence ariseth this Doctine doctrine The Generall Doctrine Preachers are to apply their doctrines to their hearers So did Nathan 2. Sam. 12.7 So did Peter Acts 2.36 whereby diuers Iewes were conuerted So did our Sauiour Christ Luke 13.3,5 Application is a part of Spirituall wisedome wherby things are so transferred to vse as that we growe not onely in knowledge but also in Godlinesse And it is either of the Minister or of the People Of the Minister when he not onely giues the sense and diuideth his Text but also diuideth and distributeth Consolations 2. Tim. 2.15 Threatnings c. to whom they doe belong Of the People when they also lay to their hearts things deliuered bringing all to their Conscience Accusing or Excusing Vse 1. Ministers must apply in their preaching 1. Cor. 4.1.2 They are Stewards and such must be faithfull This Faithfulnesse appeares three wayes 1. To prouide wholesome viands for the Family 2. To distribute the Prouision 3. To doe this
wisely 1. For the prouision 1. Good must bee layd in that is truths grounded vpon Gods Word No singular fancies of our owne braine must be obtruded for these fill full of winde not of sound nourishment 2. It must be for the Season All things are not at all times so seasonable The present occasions of publique sinnes Mercies Iudgements are to be obserued 2. For Distribution They are not to sing to themselues and to account it enough to haue store in their owne heads and bookes but they must dispense it to the Family not only to make purueyance but to giue euery one his portion and this not in the grosse of Doctrine onely but in the Re-tayle of particular Exhortation as the Surgeon makes the playster and layes it on too As a whole loase among little Children so is a Generall Doctrine among the Auditors not diuided by Application As a rich man onely discoursing of bread to a hungry Begger or a Physicion describing his Patients disease and leauing him to himselfe so is a Preacher not applying As Nurses chewe and prepare the meate for the Child so must Preachers Generalities profit little euery man being ready to put off from him selfe that which is generally spoken to all If Nathan had not come home to Dauids Conscience he would neuer haue thought himselfe to be meant But Then hee is striken and repents So then if euer our Profane wretches will leaue their sinnes when they are told they are the Men and the secrets of their hearts are made manifest 1. Cor. 14.24,25 3. Wisely For all things sute not all persons All persons are not in the same Estate some repent some are Impenitent All both Repentant and Impenitent are not in the same degree All distresses are not alike c. There is therefore requisite much faithfulnesse and wisedome to giue euery man his due Some preach Comfort to all Some to All Iudgement not making difference Some in preaching Iudgement let sinners goe and strike the vpright in the Land There 's neither Wisedome nor Faithfulnesse in this as it is no wifedome in that Steward that either serueth all alike or sendeth that to his Masters Boord which was prouided for the Men and contrarily There is the childrens bread Mat. 15.26 which is not to bee giuen to Dogges and there is Fire and Brimstone for the wicked which is their portion to drinke Psal 11.6 The Bread of Consolation is for the Child The Staffe and whip of Reprehension is for the Dog that is the Profane Vse 2. The People mist remember two things 1. To receiue with meekenesse that which is their Appointment Blasphemers vncleane Persons Lyers Sabbath-breakers c. are to bee threatned with Damnation Art thou such a one Thy portion then is the Curse and eternall Wrath when thou amendest thy life and repentest then these things are not spoken to thee If thou beest angry with thy Minister for reproouing thee Remember the fault is in thee for being so ill 2. To apply things deliuered to themselues If any vertue bee commended to practise it if any vice condemned to shunne it If any Consolation to feele it If any good example to follow it Whatsoeuer thou hearest take as spoken to thy selfe Is it Comfort Repent and 't is thine Is it Iudgement If thou repentst not it is to thee We vsually heare Sermons as we entertaine newes out of the Indies not pertaining to our selues and so we profit not Amend thou this Thus much of the Relatiue Consideration now of the Simple From whence as these words are to bee considered in themselues ariseth doctrine This Doctrine Those which are Regenerate are not Carnall but Spirituall 1. Cor. 2.14,15 Gal. 5.25 6.1 1. Pet. 2.5 Vse 1. To be in a spirituall estate is comfortable for such please God and are in the way of life Examine therefore thy estate Thou wert Carnall see if there be a Change in thee if there bee no Change but thou art the same man that euer thou wert thy state is naught Some say they alwayes loued God and beleeued but Beleeue it that state which was alwayes good in very deede was neuer good Thou wilt say then How shall I know whether I be changed or no It is as easie to know as to discerne darknesse from light Ephes 5. foule from cleane You were Darknesse but now are light You were vncleane ryotous c. but now ye are washed So if thou canst say as the blind man I was blind but now I see if thou canst say this in truth 1. Cor. 6. Iohn 9. doing thereafter thou art Spirituall But if thou walkest after the Flesh thou art not Spirituall whatsoeuer thou sayst The Flesh remaining will tempt thee Is the Action as ready as the temptation 2. Sam. 20.8 That Ioabs sword doth not more vsually fall out of the sheath then thou goest after thy Concupiscence Surely Thou hast not a dramme of the Spirit For where it is it so amates the Corruption that it cannot preuaile If thou beest Spirituall let it appeare by thy new conuersation What hast thou to do with Whoredome c. These are the Agags which may not bee spared by the Saul of thy Flesh but hewed in pieces by the Samuel of the Spirit Thou must exercise thy strength not in doing but in subduing of these Domitian perceiuing many of his Predecessors in the Empire to be hated asked one how he might so rule as not to be hated The party answered Tufac contra Doe thou Contrarie to that they haue done So the Spirituall man must be in his affections and actions contrary to the Carnall If thy mind bee changed so must thy behauiour A Certaine Yong man as the story goes Ambrosius lib. 2. de poenitentia cap. 10. hauing long liued in Lust and whorish company trauelled and was conuerted When he returned home he met with one of his old lewd acquaintance but did not salute her at which the Strumpet wondring thinking he had not knowne her crosseth and meeteth him againe with this on-set What haue you forgotten mee It is I. Yea saith he But it is not I. So if thou art become Spirituall it becomes thee to manifest this change in resisting such temptations and shewing the power of the Spirit He that is furnished with weapons and suffereth a feeble vnarmed Enemy to ouercome him hath no courage in him so if thou sufferest the Flesh hauing receiued its deaths wound as it bath in all the Regenerate to foyle thee at euery bout thou hast not the Spirit within thee If so be that the Spirit of God dwelleth in you In these words is the Reason to proue that the beleeuing Romanes are Spirituall from the efficient cause which is the In-dwelling of the Spirit If so be that The word is Causall not Conditionall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not that he doubteth but that he is plaincly confident saith one Chrysost as 2. Thes
likewise helpeth or rather to hope not onely hope helpeth but also the Spirit The Spirit not good Angell a Lyra. nor spirituall man as the Minister b Iam. 5.14 sic Chrysost tract 6. in Iohannem nor spirituall grace c Ambros nor Charitie d August but the Holy Ghost Helpeth As the Nurse helpeth the little child vpholding it by the sleeue or as an old man is vpholden by his Staffe e Pareus or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna subleuet Beza well translated also helpeth beeing a Metaphor taken from one that is to lift a great weight and beeing too weake another claspeth hands with him and helpeth him so the Spirit is ready to relieue vs vnder the great burthen of the Crosse Our Infirmities Not of praying though the Spirit doth help that infirmitie nor of practice to doe good but infirmitie to suffer euill not perturbations onely which arise from infirmity but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs our Infirmities that is vs which are weake The Crosse is a heauy burden wee are weake the Spirit helpes vs to carry it as Simon helped Christ doctrine God helpeth his children in trouble by his Spirit So promised Ioh. 14.16 made good by Pauls experience 2. Cor. 4.8 which was by the Spirit Verse 13. Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse it is so heauy as in pouertie not to murmure complaine or to seeke vnlawfull shifts to helpe our selues There are two speciall Reasons why we are too weake to beare the Crosse 1. The Crosse is a part of the Curse which is intolerable though it be sanctified and lightened to Gods children 2. Our sinfulnesse makes vs weake An ill Conscience enfeebles vs makes very cowards of vs. Iustine Martyr when he was a Heathen iudged by the fortitude and magnanimity of Christians in suffering that they could not bee subiect to vile affections Where a good Conscience is there wants no courage in suffering If the Diuell can make vs wound our Consciences by committing sinne then hee will easily driue vs either to murmure or blaspheme or despaire vnder the Crosse Q. But doe not many wicked men patiently beare paines and death it selfe A. No stoutly they doe but patiently they doe not It is not laudable patience but miserable hardnesse and stupiditie As Nabal dyed 1. Sam. 25.37 his heart being as a stone insensible of good or ill So also dyed the wretch that murdered Henry 4. the French King Vse 2. Let none bee confident in their owne strength wee are weake and Peter is an example He bragged that he would not deny Christ nay though all other forsooke him yet he would sticke to him and dye at his foote And yet a silly Damsell with one word put him by his resolution Mat. 26. This appeared also in the example of Doctor Pendleton as may bee read in the Booke of Martyrs Fox Acts and Monuments 1362. Censure not thy Brother for some weaknesse vnder the Crosse nor say If I had beene in his case I would not haue done so or so Thou also art weake and of thy selfe art nothing without the Spirit Vse 3. Beware of Securitie Fore-thinke of the Crosse and prouide for it Sudden troubles and vnpremeditate are the more grieuous ouerwhelming as the breach of a high wal oppresseth vnawares In the day of peace prepare for battell A faire day makes vs to be taken in a storm many times without our Cloakes Thinke therfore of losses aforehand of burning of houses burying of Children Husband Wife c. Thus did Iob for want of this Iob 3 25. wee heare many in the day of trouble complaining O I neuer lookt to haue seene this day c. Didst thou not It was thy fault If a man goe to Sea should he not looke for tempests Vse 4. The Spirit helpeth our infirmities The Vnregenerate shall bee sure of trouble without comfort The Regenerate of comfort in Trouble God will either mitigate their paines or strengthen them to beare or quite take them away No man will lay so much weight vpon his Horse as shall breake his backe Much more will God be carefull of his children yea as hee will not suffer them to bee tempted aboue their strength so he will giue an issue and deliuerance in due time 1. Cor. 10.10 We shall not haue one blowe or fit more then we are able to beare He that can endure but three fits shall not haue the fourth * Non quarto die pati permittetur qui scitur vltra non posse quam triduo tolerare Ambrosius Vse 5. If thou hast deliuerance out of trouble ascribe it not to thy selfe saying I rub'd out I pluck't vp a good heart got out Acknowledge the praise to God which helped thee Vse 6. Grieue not the Spirit by which thou art helped If thou shalt prouoke him by thy sinnes how canst thou expect his helpe Make him so familiar now by thy carefull obedience that he be not a stranger to thee in the day of thy trouble Verse 26. For wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered THe Spirit is a principall helpe in the Crosse and one of the principallest meanes whereby the Spirit helpes vs is by teaching vs to pray which is shewed in these words Where we haue three things First our Ignorance and impotency to pray Secondly from whence wee be made able Thirdly the successe and fruit of such prayers they are acceptable The two first are in these words which we will handle together The third is in the 27. verse It is a great cheering of the heart in the Crosse if we can pray but alas wee know not what to pray we ought to know but we do not either in regard of matter or manner But the Spirit August that is the Holy-Ghost maketh intercession for vs not is our Intercessor but maketh vs to pray So the Spirit cryeth Abba Father Gal. 4.6 not that the Holy Ghost cryeth but teacheth vs to cry Christ and the Spirit are as the Master of Requests but in different manner Christ by the power of his merit the Holy Ghost by the efficacy of operation in vs. As a Schoolemaster with his Schollers so dealeth the Holy Ghost with vs stirring vs vp to pray and prompting vs with sighes grones and words fitting For vs For our profit Aquinas Beza With sighes that cannot be expressed For their greatnesse for as there is a ioy vnspeakeable 1. Pet. 1. So also a sorrow and earnest desire in the Saints not to be vttered Rather for their littlenesse both because we scarce feele them and know not what our hearts meane and this is the fittest because of that which followeth Toletus Hee which searcheth
Christ but as the Thiefe hath the True mans purse Alas what shall it profit him when hee shall come to hold vp his hand for his robbery So if thou haue not Christ thou art an vsurper euen of that which thou possessest by a lawfull ciuill right and shalt be called to account for the same Thou mayest haue gold and siluer without Christ but no comfort without him Whom if thou hast thou mayst eate with peace and drinke with peace and with peace and comfort possesse gold siluer house lands rich apparell for they are thine owne in Christ If thou beleeuest thou canst want nothing which is good for thee for all temporall blessings and spirituall are annexed to the person of Christ whom they possesse by Faith Walke therefore cheerefully in thy calling and be not anxious nor disquiet thy selfe with carking care Quid haesitas super possessionibus horum Dominum omnium habeas Chrysost What doest thou doubt about possessions when thou possessest the Lord of all Hee that hath giuen that which is greater to his enemies how should it bee that he should deny lesser things to his friends The Prodigall Childe doubteth not of bread inough if hee can obtaine his Father So we can be in no want if we want not Christ VERSE 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth IN this Verse Paul begins to arme Gods children against the second sort of speciall tentations which arise from the presence of euill This euill is either in our selues in the Creatures or supposed to bee in God In our selues our sinnes In the Creatures violence and death In God mutabilitie of his loue The first of these is remoued in this Verse and the next namely that which ariseth from our faultinesse For our sins there are two that hurt vs. 1. The Accuser 2. The Iudge In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes In the 34. verse that No Iudge In this Verse is a Position set downe by way of Interrogation and a Reason The Position None can accuse the Elect. The Reason because God Iustifieth them Some reade all in both these Verses 33 34. with Interrogation thus Who shall accuse Shall GOD which Iustifieth c. But our reading is best and most approued Who In generall Who What Diuell or Man Sarauius Shall lay to the charge Shall accuse shall sue shall call into the Law shall endite shall arrest that he may accuse This is very Emphaticall There is no place for accusation much lesse for finding guilty and condemning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what should Gods children be accused Of old sinnes not of false things but of such whereby Satan and our Consciences the Accusers may bring vs to desperation The Elect of God The Election saith Chrysostome not well Ambrose giues the sense thus None can or dare retract the Iudgement of God for he confidently prouoketh all Aduersaries if they dare come forth to accuse not that there is no cause but because God hath iustified vs. Therefore it is here subioyned as a Reason It is God that iustifieth They are iustified therefore it is vaine to accuse them and it is God that Iustifieth them If God doe it none can reuerse it for none is equall with God doctrine No Accusations can hurt or preuaile against them whom God iustifieth Esay 51.8,9 Vse It is ordinary for wicked men to traduce and accuse the Children of God of hypocrisie pride couetousnesse c. But whom doest thou accuse Euen those whom God iustifies It is false that thou chargest them with all or it is True If false then thou art a Slanderer If True then thou shewest thy selfe malicious to impute and to obiect that which God hath pardoned and of the which hee hath acquited them Take heed thou playest not the Diuels part who is stiled the Accuser of the Brethren As it was said to Peter That which God hath cleansed account not thou vncleane So them whom God iustifieth take heed thou accuse not No accusation can hurt beleeuers Who shall accuse them Who Inow I warrant you The Diuell and wicked men who will sift vs as a man sifts his corne and search into vs as Laban searched Iacobs stuffe and when they can finde nothing worthy of Accusation they will inuent false things But thou wilt say Alas that which the Diuell and the world accuse me of is too true mine owne conscience also accuseth me Be it so but doest thou beleeue and repent Then God Iustifyeth thee not onely from false but against true accusations Bee they true or false they shall neuer hurt vs for he from whom there is no appeale hath acquited it Thou must neither deny nor forget thy guiltinesse that the more thou doest vnderstand thy disease the more thou maist praise thy Physician But if thou haue Faith which is the cause and Repentance which is the fruite of Iustification no Accusation can endan-ger thy peace Vse 3. Miserable art thou prophane wretch for as God will admit no Accusation against the Elect thus iustified and sanctified so he will refuse no iust and legall accusation against the prophane and obdurate which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion What must needs be the torment of thy soule when thine own Conscience the Law the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead Mala. 3.5 Nay God himselfe will bee a swift witnesse against thee Yea the very insensible creatures shall accuse the wicked The dust of the Preachers feete shall accuse the contemners of the Gospell Mat. 10. The couetous mans rusty gold and siluer Iam. 5.3 the Vsurers vniustly gotten goods shall accuse him Habac. 2.11,12 The drinke O drunkard which thou hast swilled in shall rise vp in iudgement and accuse thee If it be possible Repent that thy conscience may be freed from hellish Desperation VERSE 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh Intercession for vs. AS in the 33. verse Paul tooke away the danger of Accusation so in this he taketh away the feare of Condemnation Here are 2. parts 1. a Position None can condemne the Elect to condemne is to adiudge to death or other punishment This position is set downe by Interrogation for the more force 2 A Reason Which is because Christ is dead The Interpreters for the most part do place the force of the Reason in the Intercession of Christ which they oppose to Condemnation as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers Beza But vnder correction I thinke the reason principally to bee in the death of Christ by which we escape death and the Resurrection
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
〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacit. in Zen. The Children of the liuing God so called in opposition to their Idols which they serued or because of his bounty aâ—… goodnesse giuing life and all happinesse to such as worship him as the Heathens called their chiefe god by a Title so signifying as the Cause of life doctrine The Calling of the Gentiles to the state of Grace and Saluation was long agoe foretold by the Prophets Osee 1.10 2.23 So also Gen. 9.27 Psal 2.8 Esay 49.6 Haggai 2.8 Micah 4.1 Mal. 1.11 c. Vse 1. In all scruples haue recourse to the Scriptures for satisfaction by the example of Paul The Iewes were offended that the Gentiles were preached vnto Paul tels them that it was so foretold by the Prophets It should not therefore haue bred in them scandall but rather confirmation of their Faith seeing the euent to hold correspondence with the Word Let vs apply it thus Many are troubled and puzzeled because of heresies and erroneous opinions and because such as feare God are mocked and hated This should rather confirme vs in the Faith because such things are foretold These things saith our Sauiour Ioh. 16.4 I haue said vnto you that when they come to passe you should not be troubled Many also stagger because some after long profession fall away But this is no other but that which was by our Sauiour foretold Mat. 19.30 Many which are first shall be last and the last shall be first As therefore in the darke thou lookest not about but to the Lanthorne that thou mightest not stumble so in these euill dayes attend to the Word and thou shalt be satisfied Vse 2. We are Gentiles we ought to consider what wee were that we may be stirred vp to thankefulnesse for the grace we are come vnto Ephes 2.11,12 We were without Christ aliants from the common-wealth of Israel Strangers from the Couenants of Promise without hope yea without God in the world and walked abominably But now we are beloued and the sonnes of the liuing God To be the people of God was not alwayes the estate of England but time was when we were like the Indians and Armenians O the darknesse that was ouer the face of our land about 80. or 90. yeeres agoe What grace and light haue we aboue our Forefathers Be thankefull England and shew forth his vertues who hath called thee both out of the darknesse of Heathenisme and Papisme into his maruellous light Yea let euery one in particular apply it What were thou before thy effectuall Calling It may be a drunkard an vncleane person prophane vnconscionable c. but now a Sonne or Daughter of the liuing GOD. Praise thy God who hath loued thee and deliuered thee out of the power of darknesse translating thee into the Kingdome of his deare Sonne I was saith Paul 1. Tim. 1.13 c. a blasphemer c. but God hath shewed grace Therefore to the King euerlasting c. bee praise and honour for euer Vse 3. Highly esteeme of the Word by which so much grace is conueyed vnto thee Many are like proud Seruing-men which are ashamed to bee seene in their Masters liuery If thou beest not ashamed of thy Master Christ bee not ashamed dayly to wait vpon him in thy liuery vvhich is the hearing of his Word and the receiuing of the Sacraments Vse 4. Examine whether thou bee beloued and the sonne of God indeede or Titular only The Iewes gloried that they were the people of God when hee would not acknowledge them And the Diuell can transforme himselfe into an Angell of light and seeme to be one Wilt thou for his faire shew say hee is a good Angell perceiuing the blacke drifts of his Tentations So many seeme to bee the children of God who in their conuersation expresse the affection not of children but of enemies Thy Conscience tels thee thou drunkard thou Strumpet thou painted Sepulchre that thou art a Pagan though thou hast the outward badge of a son of one beloued Nay thou art so much the lesse beloued because bearing the badge of God thou seruest the Diuell If thou beest Gods Spouse keep thy selfe chaste to him if his sonne or Daughter honour him If of his people learne his Statutes and obey them It is a grieuous thing to bee cast out to bee diuorced from God to bee dis-herited of heauen Hee is the euerliuing God to saue his children and to confound them which are his enemies VERSE 27. * Esay 10.22.23 Esay also cryeth concerning Israel Though the Number of the children of Israel bee as the sand of the Sea a Remnant shall be saued 28. For he will finish the c Or account worke and cut it short in righteousnesse because a short worke will the Lord make vpon the earth 29. And as Esaias said before e Esay 1.9 Except the Lord of Sabbath had left vs a seede we had beene as Sodoma and beene made like vnto Gomorrah IN these verses Paul proueth that not all the Iewes yea not many but a very few shall be saued by two Testimonies out of Esay both which are to the same effect The first is verse 27 28. out of Esay 10.21,22 The second verse 29. out of Esay 1.9 In the first Testimony are two things First the thing witnessed Secondly the Amplification The Thing witnessed is that but a Remnant of the children of Israel shall be saued A Remnant notes a small Number in comparison of the whole Saued The Prophet Esay saith shall returne not onely from the captiuitie of Babylon but from sinne as appeares verse 21. They shall returne vnto God Hence one obserues Gualter that none can be saued but they which returne that is which repent The Amplification is foure-fold First from the Person bearing witnesse which is Esay Paul deliuers not this in his own Name which he knew was odious to them but in Esayes a Prophet of chiefe account Paul was not inferiour to Esay nor his Testimony of lesser Authoritie for they wrote by the same Spirit but he knew they would except against him therefore he takes one against whom lay no Exception Obseruation It was a great corruption in the Iewes to examine truth by the person and a foule fault in many among vs who haue the Word in respect of persons If the Preacher bee of their Cut they will heare him and admire him how sillily so euer he speakes but if he be not they esteeme not the Word though neuer so soundly deliuered 2. From the Manner of the Testimonie He cryed wherein some note the Prophets zeale which also should be in all Ministers but others vnderstand it of plainnesse and boldnesse also as if Paul should say to a Iew What Art thou angry because I speake so plainely and boldly of thy reiection Is not Esay as plaine and bold 3. By a Concession Indeed their number is as the sand of the sea
cumber the ground Thou art planted in the Church which is Paradise and art watered with those Riuers of God the word and Sacraments If thou bringest foorth no fruite though Christ himselfe had come of thy stocke thou shalt be broken off and throwne away Vse 2. Heere is a good Take-heed or Item for many 1. For England Germany all Reformed Chuches The Iewes were the famous people of God and yet cast away for their faithlessenesse where are those renowned Churches of Asia of Greece Let vs be warned by their harmes If we continue not to bring forth fruit we must look for the same measure which God hath meated out to them 2. For prophane persons If iudgement beginne at Gods owne house how shall the wicked escape If an Israelite goe to the pot what should a Canaanite an Hypocrite a Rebell looke for The Scribes and Pharisees the great obseruers of the Law whom the world could not challenge of drunkennesse whoredome c. are for all that damned in hell because they receiued not the Gospell If thou besides horrible irreligious prophanenesse beest opprest with all vnrighteousnesse how shalt thou escape damnation 3. For the children of God Art thou one of these walke according to thy profession if thou growest cold as others take heed Hast thou faith keepe it Hast thou a good conscience better the peace of it euery day by righteous liuing Hold that thou hast It is worth thy care and thou hast a dangerous enemie Remember what is come to the Iewes when thou seest thy neighbours house on fire it is time to prouide water to saue thine owne When two ships set forth if the formost run vpon a rocke and split her confort that followes will be warned Thou seest couetousnesse to bee the destruction of this man pride of that whoredome of another pray thou against these sinnes and all other and be carefull He that is the childe of God cannot be damned but he may so wound his conscience that he shall thinke the torments of hell not equall to that which hee feeles though wee cannot lose true grace totally yet it may be so abated that it may breed vs woe vnspeakable Dauid ceased not to be the child of God by his sinne but he receiued such a wound and was so shaken that he lost for a time all feeling of Gods fauour and I make question whether hee receiued his former glorious feelings to his dying day Thou knowest when Dauid fayled where Demas fell why the Iewes were broken off watch and pray lest thou also fall into temptation and approue thy selfe a fruitfull branch lest thou be broken off VERSE 22. Behold therefore the goodnes and seuerity of God on them which fell seuerity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off THIS verse is the conclusion of the former admonition shewing to vs Gentiles the vse wee should make of the iudgements of God to the Iew and his mercy to vs. This he propoundeth by way of counsell and aduice directing vs how to spell out a good lesson for our selues out of these things In this verse are two things First an Exhortation Secondly an Amplification The Exhortation in these words Behold the goodnesse and seueritie of God on them which fell seuerity but towards thee goodnesse The Amplification in the rest of the words In the Exhortation are two things to be considered First the Manner Secondly the Matter of it The Maner is in this word Behold which is not the aduerbe but the verbe to note a narrow looking into the point as in that Behold the Lambe of God Ioh. 1.29 as if Iohn should haue said Looke well on him eye him marke him well The matter to be considered Goodnesse and seueritie both these determined by their proper subiects Seueritie generally to all personally to the Iew Goodnesse personally to the Gentile To thee speaking to vs face to face and generally to all Goodnesse The word signifies the propensitie of God to do good Taste and see how good and gratious God is Psal 34. taste the sweetnesse of his nature If so be you haue tasted saith Peter 1. Pet. 2.3 how gratious the Lord is The sweetnesse of the nature of our God who is not froward and tyrannous but most readie to bestow grace and goodnesse and to receiue sinners This sweetnesse if you please so to call it is to be distinguished from the effects of it which are Loue Mercie Saluation Tit. 3.4.5 Saluation is the effect of Gods mercy mercy of his loue loue of his speciall goodnesse Seuerity The word signifies such a seuerity as notes a cutting off which word Paul vseth the more to set forth Gods goodnesse to vs. Most sweetly hath God dealt with vs and most bitterly with the Iewes searching and sifting out all their vngodlinesse As a Iudge cuttes the matter in peeces pondering all reasons and circumstances before he giue sentence or as a Iustice strictly examineth and presseth the suspected malefactor brought before him or as in an Anatomie euery sinew and veine is laid open or as Paul bad Titus to reproue the Cretians sharpely Tit. 1 as if one should say rippe vp their consciences speake home to them touch them to the quicke so God dealt with the Iew. These two are attributed to God whence the father 's confuted the dotage of the Manichees concerning two beginnings These are not opposite in God who is a simple essence They are not two things in God much lesse two opposite things they are the same in God opposed not formally but in regard of the effect as it is the same heat of the sunne which hardens the clay and softens the wax doctrine It is the duty of all for their better stirring vp to thankefullnes and humilitie diligently to keepe a note-booke of the mercies of God to themselues his iudgments to others Concerning iudgments 1. Cor. 10.6.11 2. Pet. 2.6 And for his goodnesse Dauid had his tables or booke of remembrance Psal 66.16 And so had Paul 1 Tim. 1. Vse 1. He sayth not behold thy goodnesse but Gods if thou be saued the praise is Gods if thou be damned the fault is thine owne Vse 2. His goodnesse and seuerity Seperate not these things which God hath ioyned he hath reuealed himselfe to be both mercifull and iust Ioyntly consider of them and it will helpe against two dangerous tentations namely dispayre and presumption which are as the two armes of the diuell whereby he gathers vs vp for himselfe 1. For dispaire Sinners dispayre because they cannot be perswaded of mercie only veiwing the seueritie of God and poring vpon that hast thou offended God and therefore art afflicted in conscience Alasse thou hast deserued to be a fire-brand of hell but yet consider the sweete goodnesse of God he is iust to damne stubborne sinners that repent not but to such as humble themselues and with penitent hearts
beg for mercie he is a sweete God Witnesse Manasses Mary Magdalene Paul these vpon their repentance were pardoned their odious sinnes whatsoeuer therefore thy sinnes haue bene despaire not there is mercy with the Lord who is more mercifull then thou art sinfull and can pardon more sinnes then thou canst commit Only beleeue it and repent 2. For presumption As the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by no seeing of mercie which causeth despaire or by seeing nothing else but mercie which causeth presumption Satan will tell thee thou maist take thy libertie follow thy pleasures needest not be so precise for God is mercifull Thy remedy is to consider not onely the mercie but the seueritie of God also He is as iust as mercifull Remember how seuerely he hath dealt with the Iewes they haue bene almost this 1600. yeares vagabonds for their rebellion against Christ and his Gospell Forget not his seueritie to Dauid for the matter of Vriah how he not onely visited Dauids conscience but tooke him vp and made him an example to all the world plaguing him in his Amnon Absolon Adoniah Thinke of Moses that meeke man whom God calls his friend yet for one fault and that so secret as by reading the storie we can scarce finde it out for striking the rocke when he should onely haue onely spoken to it in confidence was barred entrance into the land of Canaan O seueritie How darest thou then dreame of mercie vnder many sins when thou remembrest how seuerely God hath dealt with his owne children for some one weaknes which they haue shewed If therefore the diuell tell thee that God is mercifull tel him againe that he is most iust and seuere also The rather consider seriously hereof because a thousand perish this way to one that perisheth by desperation Desperation is a course that Satan takes but with a few because it is tedious to flesh and bloud and often proues the occasion of a mans conuersion and so the diuell is ouershot in his owne bowe But presumption is pleasing To liue as we list to enioy our pleasures and then go to heauen when we haue done what can be more pleasing to flesh and bloud By this baite the diuell catcheth most let vs therefore be the more wary praying with Dauid Psal 19. Lord keepe me from presumptuous sinnes Vse 3. Goodnesse and seueritie Who haue goodnesse and who seueritie I will tell thee if thou repentest and obeyest the Gospel go thy way thou art a happie man The sweetnesse of God and his goodnesse is to thee But if thou beest a prophane vnbeleeuing impenitent wretch and diest in this estate the most iust God will in his great seueritie hurle thee into hell as out of the middle of a sling Vse 4. That thou mayst value thy mercie and the goodnes of God to thee the more consider the iudgements that fall vpon the wicked See thy happinesse O England looke vpon Turkie where Mahomet vpon Italy where the Pope tyrannizeth look vpon France and the Low countries how they are fired with contentions swimme in bloud while thou singest of peace Long mayst thou sing and shalt if thou canst thankfully say God hath not dealt so with any nation Blessed be his Name Let euery one in particular apply this Wouldst thou see the blessing of health libertie competencie of maintenance looke vpon the diseased the prisoners the poore who crie in the streetes and high wayes for reliefe Thou in regard of nature art no better then they not a haire to chuse betweene thee and them Why is it then thus Because of the goodnes of God to thee and his seueritie to them Cain and Iudas despaire but thou beleeuest and hast assurance of heauen Feare God for his seueritie and loue and praise him for his sweetnesse to thee which thou hast not deserued 2. The amplification of these two properties thus determined is by a seuerall correction to either of them Concerning the Gentile in the latter end of this verse concerning the Iew in the next verse where Paul cunningly resumes his former businesse from the which he hath thus digressed The first correction To thee bountifulnesse if thou continuest in his bountifulnesse that is Faith the cause for the effect as mercie is taken ver 31. Ansel This is confirmed by a reason Else thou shalt be cut off Some obserue the change of the word The Iew is broken off the Gentile cut off To the Iew remaineth a hope of reingraffing but if the Gentiles continue not they shall be stocked vp by the roots As the famous Churches of the East the very seed of these ancient Christians is vtterly extirpated so is it notwith the Iewes Continue O England in his goodnesse doctrine Perseuerane is a necessarie condition of true sauing faith Heb. 3.14 2. Ioh. 9. The Papists from this conditionall If thou continuest collect that none can be sure to continue We deny the collection or consequence 1. Paul speakes to the whole Church of the Gentiles among whom were many Hypocrites at whom he aymes 2. He speakes thus to the elect not that they can finally fall away but to prouoke them carefully to looke ouer their euidence that they may be sure 3. It s absurd to inferr an absolute proposition from a conditionall As if one should thus collect in an other case if the sunne rise not to morrow it will be darke therefore it will be darke to morrow The course of nature appoynted by God holding the sunne shall rise and so the power and truth of God holding which cannot fayle the elect shall continue so Arminius but weakely concludes that there needes nothing to the conuersion of men but the bare propounding of the scripture because it is say that the Tyrians and Sydonians would long agoe haue repented if the great workes which Christ did among the Iewes had bene done amongst them Which manner of reasoning is as if one should collect a power of speaking to be in stones because our Sauiour somewhere sayth Luk. 19.40 that if these hold their peace the very stones would cry out Vse 2. See thou continue or else thou shalt not tast of the sweetenesse of God in the saluation of thy foule Be not like a waning but like a new moon that is increasing like the morning light which groweth brighter and brighter to perfit day Be not like Nabuchadnezzars image whose head was of gold and whose feete were of dirt Many begin gloriously but end shamefully our end must be best Faith saueth if it be kept to the end if with Paul thou canst say I haue kept the faith thou shalt weare an immortal crowne with Paul The end tries all before which a man cannot be sayd and knowne to others to be happy Flowers that are fresh and sweete we delight to weare but when they fade and wither we throw them away So