wisely but indeede he played the foole as appeared in his fearefull end Gehezi thought himselfe wifer then his Master 2. King 5.27 when he would saue something by the Leprous Assyrian but this wisedome got him the Leprosie of Naaman Mat. 16.22.23 Peter would be counted a wise fellow and takes vpon him to aduise our Sauiour to auoide his Passion but this was carnall wisedome as our Sauiour told him calling him Satan There is wisedome in a Carnall man as life in one that hath the Falling Sicknesse or sense in a mad man but no more to be compared to the wisedome of the Spirituall then such life and sense is to be compared to the life and sense of sound men Vse 2. Great is the misery of a man vnregenerate for hee cannot thinke a thought or speake a word but it is his death nay the very wisedome of the flesh is so how much more the foolishnesse we pitie naturall fooles and it 's a misery to bee so but it 's more to be a foole in spirituall things So on the contrary the happinesse of them which are spiritually wise is great For whatsoeuer they deuise desire speake or doe according to the teaching of the Spirit is for their great good Euery Sob Teare euery good deede hitcheth them neerer to Heauen Euery Prayer they make euery Sermon they heare increaseth their peace and their assurance of life Surely they are blessed Labour thou to be such a One. Vse 3. In nothing follow the Counsell of the Flesh For it 's a Traitor and seekes thy destruction will a King counsell with a Traitor This were to ruinate himselfe and his Kingdome Many when any thing is to be done Counsell not with the Spirit but with their owne fleshly heart as Rhehoboam with the yong men and so they miserably perish Will any man chuse him for a guide which will lead into a ditch But such a blind Guide is the Flesh will any man commit his body or Goods to that bottome which is steered by such a Pylot which drownes euery vessell he gouernes There was neuer any man followed the wisedome of the Flesh without deadly danger Seeke therefore another Directer which is the Spirit There is no Condemnation to them which walke after this Guide Gal. 1.16 When Paul should take vpon him the Calling of an Apostle hee counselled not with Flesh and bloud For his Flesh would haue said Why Paul this Calling wil bring Persecution pitie thy selfe thou art in place a learned Pharise c. So is there a falling out betweene thy neighbour and thee The Flesh will say Sue him throw him into Prison bee reuenged c. but the Spirit will counsell to meeknesse and forgiuenesse which is pleasing to God Take heed in these and the like thou follow not the wisedome of the Flesh for that is the way to destruction And indeede who shall at any time pray heare the Word doe any good or especially suffer for the Gospell if he counsell with the Flesh As Abraham therefore when he went to offer vp Isaak told not Sarah lest she might disswade him So in all things to bee done or auoyded bee iealous of thy corrupt heart take no counsell of it but of the Spirit by the Word for the wisedome of the Spirit is life and Peace VERSE 7. Because the Carnall minde is Enmitie against God for it is not subiect to the Law of God nor indeed can be IN this Verse is proued that to bee Carnally minded is death or deadly The Argument is from the Efficient Cause Thus That which is Enmity bringeth Death But the Carnall mindednesse is Enmity Therefore c. The Proposition is manifest for as Friendship with God and Reconciliation is the cause of life Deut. 4.4 so on the contrary The Minor is the first part of the Verse and it is proued from the property or Effect of such Enmity Thus That which neither is nor can bee subiect to the Law of God is Enmity But the Carnall man neither is nor can be c. Therefore So that in this Verse are two things 1. A Proposition in the former distinction of it 2. a Reason in the latter First of the Proposition The Carnall minde is Enmitie against God The Carnall Minde That which wee reade Minde or Wisedome some expound Sensualitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word wil not beare it which notes the best part of Corrupt man euen his wisedome not simply but in respect of Corruption Euen Lady-Reason and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2.18 The Minde of the Flesh Is Enmitie Not as the Vulgar is an Enemy in the Adiectiue or Concrete for that will agree neither with the Gender of the Substantiue nor with the Accenting of it but in the Abstract noting an excesse as if we see a proud man we say There goes Pride so here Is Enmity nothing can be said more For an Enemy may be reconciled but Enmity cannot a vicious man may become vertuous but vice cannot Enmity is a mutuall maleuolence betweene men with a mutuall desire to hurt each other So God hates the Flesh and it hates God and yet man by this hatred hurts not God but himselfe for hee is Gods Enemy not by hurting his will but by resisting it Non nocendo sed resistendo Anselm doctrine All vnregenerate men are Enemies to God and God to them Iam. 4.4 Rom. 5.10 Gal. 1.27 Vse 1. From whence is it that we are Enemies to God and God to vs Not from God but from our Sinne. The Cause is in vs Adam was created in Gods Image The friend of God and God the friend of Adam Hee transgressed Gods Commandement and hence came this Enmitie which wee haue cause to bewayle with teares of bloud But few thinke of it as is meete Vse 2. Here is the Reason why wicked men hate the godly Maruell not saith Iohn though the world hate you One would thinke it should be maruellous But if they hate God 1. Ioh. 3.13 Ioh. 15.18.20 surely they will hate vs as our Sauiour shewes Hee that loues mee loues my Children and friends for my sake And a malicious man will mischiefe euen the Cattell of him whom hee hates Doest thou hate any godly man Ah wretch Thy ill will is not originally and properly to them but to God himselfe Vse 3. A wicked man is Gods Enemy What warrant hast thou to keepe their company to entertaine familiarly their Acquaintance to countenance them Remember that there must be alwaies Enmitie betweene the Seede of the Woman and the Seede of the Serpent Psal 139.21 2. Chron. 19.2 Remember Dauids protestation remember how Iehoshaphat was rebuked Wouldst thou helpe the wicked and loue them which hate the Lord The Iudgement of the Heathen is That friendship is then dissolued when one of the friends becomes notoriously wicked Vse 4. Carnall men are enemies to God
and God to them therefore are they miserable There can bee nothing more monstrous then the Creature to hate the Creator nor more grieuous then the Creator to hate the Creature If Absalon rise against his Father Dauid and like a viper seek to deuoure his Fathers bowels Euery one will condemne him for an vnnaturall sauadge Varlet If thou rebellest against God thou art more guilty ten thousand times How kinde is Dauid to his wicked sonne 2. Sam. 18.5 2. Sam. 18.33 How doth hee lament the wretch How kindely hath God dealt with thee in thy Creation Preseruation c Hee hath done more for thee then euer Dauid did or could doe for Absalon Therefore if thou hate Him thou art a very Monster Alas for thy fearefull Estate God also is thine Enemy Psal 11.5 and his soule hateth thee Thou grieuest and tremblest for the Enmity of some Great Man Howle then and Lament for the Enmity of the Great God But reioyce thou that art Regenerate for God is thy friend So was he Abrahams Iam. 2.23 Ioh. 15.14 1. Ioh. 4.19 Ioh. 13.1 for his Faith and so Christ calleth his Apostles for their obedience What if the world hate you seeing God loueth you and you loue God Yea he loued you first and will loue you to the end Ionathan will deny Dauid nothing nor God them whom he loues If the Conscience apprehend the hatred of God! Did you euer feele the torment So on the contrary is the happinesse of them which are assured of the loue of God which assurance happy art thou if thou feelest For it is not subiect to the Law of God nor indeed can be This is the Reason of the Proposition from the effect and property of Enmity It is vsuall for Enemies to crosse one another and not bee subiect to them in any thing Such are the conditions of wicked men they indeuour to crosse God in his gouernment they will not be subiect to his Law It is not subiect to the Law of God The Law i. The wil of God of which the Law is a Copie Be subiect That is according to an ordinate and godly subiection as the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men cannot pluck their necks out of the yoke of subiection to God by their peruersenesse but God will haue his will vpon them and they are and shall be subiect to the curse of the Law He saith not are not subiect to God as one well obserues e Caietanus but to his Law Nor can be Blacke may be made white but blacknes cannot so a carnall man may be Regenerate but carnality cannot It is not There is Contumacy It cannot There is Impotency It cannot because it will not for it 's the nature of flesh to resist the Law doctrine Vse 1. The Law is the Rule of our subiection to God Not Traditions or our good meanings c. Vse 2. The flesh must be vtterly abolished it cannot be brought into order Regeneration is necessary Vse 3. The Papists speake much of the goodnes of our Free-will if it be but holpen by Grace Is' t not likely think you When the best part in vs vnrenued is not nor can bee subiect to the Law Vse 4. Q. Can God be hated It seemes no. For God is the chiefe Good Goodnesse it selfe and Goodnesse is the very proper obiect of Loue. If wee hate any thing either it is not good or wee apprehend it to be euill A. Carnall men hate not God as hee is Goodnesse but as they apprehend something euill in him and this is that he is a Iudge giues a Law and punishes for the breach of it The Adulterer Drunkard Blasphemer c. When they find the Law curbing them by the threats and maledictions of it so that they cannot run on in their sin as they desire and if they doe that then they shall bee damned then they hate the Law-maker Which hatred springs from Infidelity for could carnall men beleeue that God would saue them they would loue him Beware therefore that there be not in thee an euill heart of vnbeliefe to cause thee to hate God Vse 5. Vile is the disposition of a Carnall man When God cals for Obedience the vnregenerate man contraries God and saith as the wicked Iewes sometimes We will not obey Monstrous Rebellion Ier. 18.19 If the Sun created to giue light should cast abroad darkenesse If the Fire created to giue heat should coole wouldest not thou maruell Consider Thy Creation was to serue and obey thy God If thou refusest thou art a Monster of Nature And indeed all Creatures obserue the Law of their Creation the Diuell and Man only excepted Yet take this with thee that though thou wilt not be subiect in an orderly and holy subiection yet shalt thou be subiect to the wrath of God will thou nill thou 1. Reg. 2.28.34 Though Dauid cannot rule Ioab yet Salomon wil taking him euen from the hornes of the Altar Vse 6. Obserue a secret in our profession The more Wisedome and wit if it be fleshly the more enmity against God his Word and Church Gods people haue euer receiued most hurt by such Who were Christs greatest enemies The learned Priests Scribes and Pharises Acts. 8. Who resisted Paul at Athens The learned Epicures Stoicks Who was his greatest enemy before Festus Learned and Eloquent Tertullus Who are at these dayes the greatest enemies to Religion but our deepest Machiuellian Politicks Pray therefore for a sanctified vnderstanding Better it is to be without vnderstanding then with it to dishonor God Vse 7. Wouldst thou obey GOD Deny then thy carnall Reason Call vpon the young man to Repent his carnall Reason saith Time enough yet and so hinders him The Angry man is not moody without Reason The greatnes of his wrongs euery one will count him a foole c. The Couetous man hath some Reason yea euery sin hath his shifts and fig leaues So long as thou giuest thy fleshly reason the hearing thou wilt neuer obey He that is once beaten from the hold of his carnall Reason wil soon be won to Obedience Vse 8. Who is Gods enemy Euen he that will not obey the Law whether hee doe things contrary as commit Adultery Blasphemy c. or leaue things commanded vndone Ioh. 14.15.23,24 and in the number of these comes our Ciuill men Is' t not pitty that such courteous and harmelesse creatures should go to Hell Would any thinke that such were Gods enemies While they neglect the duties of the first Table and inward Sanctification GOD accounts euen these his enemies And such haue nothing to expect but damnation if they Repent not Math. 5.20 Luke 19.27 If thou bee Gods seruant shew it by thy life VERSE 8. So then they that are in the Flesh cannot please GOD. THis Verse is a Confectary following out of the seuenth verse and containes a conclusion of all that
doubt not of his mercie who will graciously receiue a Iew. Vse 2. Redemption is a taking away of sinne by iustification and sanctification Such as are in their sinnes are vnredeemed and remaine vnder the power of the diuell who holds thē though not by a visible possession which is fearfull yet by an inuisible operation which is worse Many say they defie the diuell who by consenting to his suggestions worship him in their liues for as true obedience is a worshipping of God so sinne and disobedience is the worship of the diuell as Paul sheweth saying Rom. 6.16 His seruants ye are to whom ye obey God saith sweare not the diuell saith sweare and ease thy stomack God saith be sober the diuell saith be drunken To whom doest thou yeeld If thou refusest to doe Gods will and obeyest the fiend thou art Gods enemie and the diuels slaue VERSE 28. As concerning the Gospell they are enemies for your sake but as touching the election they are beloued for the fathers sakes HEre Paul proues by reason that the Iewes shall be pardoned and so called The reason is taken from the loue of God and followes thus Those whom Gods loues he will pardon and call But God loues the Iewes Ergo. The argument is brought in by a prolepsis What the Iewes might some say pardoned and called Gods enemie whom God hates Yes saith Paul euen the Iewes for though in some respect they are hated yet in other they are beloued of God Here are two things auouched of the Iewes first that they are enemies secondly that they are beloued They are enemies whose Pauls but not so here but Gods enemies hated of God This is amplified two wayes first from the meritorious cause for the Gospel namely because they refuse and persecute it secondly from the end for your sake for your benefite that is the Gentiles The hatred of the Iewes to the Gospell is deadly as appeared in the crucifying of Christ in their persecuting the Apostles and their extreme malice to Christians of all times being a chiefe cause and principall agents in the tormenting of poore Christians as Tertullian reports of his times and their dealings with Polycarpus doe testifie mentioned by Eusebius Iudaeorum Synagogae sontes perse eutionum Pertul scorp adnersus Gent. Hierome reports that in his time the Iewes vsed to curse Christ and Christians vnder the name of Nazarens In the dayes of Philip the long a King of France they hired certaine leapers to poison all the fountaines in that kingdome In this our land they committed many outrages by crucifying children to death on Good friday for which as they deseruedly many of them suffered so they were at length wholy banished out of this kingdome Robert Gagnanus lib. 7. hist Franco They were also for such like things expelled Spaine circa an 1290. giuing occasion of the beginning of the bloudy Inquisition circa an 1493. which afterwards was turned against the Protestants In two Councels it was prouided that at Easter two dayes before and two after they should not be permitted to come abroad because of their insolencies offered to Christians at that time which is yet obserued in all Christian cities where they are suffered Aurelianeuse 3. et Matisconense 1. circa an 537 et 575. For this hatred of the Gospell they are hated of God and that for our good as ver 11. It is in the power of wicked men to sinne but by their sinne to effect this or that good is not in their power but in his who deuides the darknesse and orders it August lib. 1. de praedest cap. 16. 2. They are beloued loco Aug. modo citat They are hated and yet beloued which may well be because they are not in the same respect time or particular subiect These to be vnderstood of the nation as Austin saith of whom some belong to Iacobs halting some to the blessing he receiued Beloued of God in two respects first of election secondly of the fathers Election signifies the grace whereby they were chosen to be the people of God by which it comes to passe that many of them belong to Gods secret election For where God hath his Church there is the treasury of his Election Fathers sake Abraham Isaac and Iacob not because of their merits but of the couenant made with them doctrine The Iewes are beloued of God Esay 1.1 c. They were beloued and Gods loue is to the end Vse The certaintie of the calling of the Iewes hereby is manifest yet some haue gone about absurdely to take away the subiect of the question denying there are any Iewes in the world because there are none in England or because they liue not in a countrey by themselues which are filly shifts to alledge against so manifest a truth Haue all learned men agreed to befoole the world Doe Christian Magistrates make lawes against shadowes Doe all Trauellers consent together to bely themselues who say they haue seene and talked with Iewes What Country-men are they which in Italy Venice and diuers free Cities are vpon penalties distinguished by their habite from other Christian themselues say they are Iewes Are they not Is the profession of a Iew in such account and esteeme that men should counterfeit themselues Iewes which are not Surely this is not worth the answering There is a place to the Thessalonians 1. Thes 2.14 which these accute disputers haue not obserued which hath more validity against the calling of the Iewes then all which they haue alledged Paul saith That the wrath of God is come on the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some haue translated for euer but it is better translated to the vttermost noting the extremity of punishmēt not of time or if of time then to be applied to Pauls persecutors and those of that time which wrath they endured at the destruction of Ierusalem Vse 2. Many speake and account loosely of the Gospell but for such doing God hated the Iewes Vse 3. Thou knowest a Papist or prophane person though thou beest an enemie to him for his sinne yet thou must loue him for the Election because for ought thou knowest hee may be the elect childe of God Vse 4. Good fathers are a great blessing to their children Salomon continues Prince all his dayes and one Tribe is reserued for his sonne for Dauids sake let vs feare God euen for our childrens sake that the blessing of God doe not determine in vs. 2. King 11.34.35.36 Vse 5. Thou louest the remembrance of Abraham then loue a Iew as many times we shew fauour to one that is lewd for his good fathers sake nay though wee bee glad for our owne sakes yet wee must loue them for Gods sake wee must loue them whom God loues woe vnto them who haue no other cause of hating their neighbour but because hee is religious and beloued of God such are of the line of
Crosse is foretolde if we meet with it it confirmes vs if not it weakens vs. But it may be some will say Alas I suffer nothing I haue had small or no troubles no losses sicknesse c. For answere know there is Abels crosse and Isaaks crosse both these are persecution The Tongue of the wicked is persecution as Paul calls it Gal. 4. as well as the Sword Though thou hast not Abels thou must quit thee well not to haue Isaaks Crosse And if thou beest ready and prepared to beare euen cruell death for Christs sake it shall be accounted as though thou hadst borne it He shall not lose the reward of a Martyr who hath a ready minde to bee Martyred for Christ If a company of resolute Souldiers set vpon the enemy here one is laid along there another one loseth a legge another an arme and some escape without hurt through the prouidence of GOD. Shall wee say that those which scape are Cowards No their valour was no lesse then the others their readinesse as much to venture their liues and their danger as great and therefore their glory is no lesse So be thou a Martyr in affectiō thou shalt haue the Crown of a Martyr Iobs friends iudged him an Hypocrite because of the Crosse But blessed is the man that iudgeth wisely of the afflicted Psal The Diuell would haue perswaded our Sauiour that he had not been Gods Sonne because afflicted Vse 2. Would God suffer his Sonne saih he to be here in the wildernesse and to starue But wee know that the precious stone of the Ring Gemma Annularis where with all are married to Christ is the Crosse and the Token that we are not Bastards but Sonnes There is great reason God should discipline vs. We should be mard without correction O what pride what Hypocrisy Couetousnesse Anger Lust c. is in vs These must bee purged out Our Physicke is the Crosse If a Father see his child by a Pond side hee takes it vp and makes as though he would cast it into the water thereby to scarre it from the water So God seeing his Children walking neere vnto hell by these vices takes them as though he would hurle them in throwing them at least into Purgatory that is the Crosse to make them afraide of sinne and hell Alas alas how cold and dull are we in Prayer and the seruice of God! The Crosse is a meanes to cure vs of this lazinesse and to quicken vs to all holy duties Vse 3. A man that is to goe a iourney though it bee faire at his setting forth yet he takes his cloake with him for feare of a storme so prepare for the Crosse if thou be in the number of Children for the crosse will come Ioseph in the yeers of plentie prouided for the yeeres of famine so doe thou But let none suffer as an euill doer 1. Pet. 4. Woe be to them that bear the Crosse but follow not Christ Thy Crosse is Christs when thou sufferest for the same cause in the same manner and for the same end 1. Christ suffred to beare witnesse to the Truth This must be the cause of thy suffrings It is not the likenesse of the punishment but the cause that makes a Martyr Christ was there where the Theeues were like in punishment vnlike in the cause Similis in patria dissimilis in causa Aug. 2. Christ suffered patiently and thankefully Thou must kisse the Rod. 3. Christ suffred to put away sinne so make thy suffrings a furtherance to mortification that thou mayest be stirred to repent for thy sinnes and to leaue them Many in the crosse cry out but of their paine as in a burning ague the sick man of his heate not of their sinnes As Esau who missing of the blessing cryed and blubbered not that hee cared for the blessing but for his curst heart Labor so to be vnder the crosse that thou mayst say another day It is good for me that I haue beene afflicted Psal 119. And labour so to auoid sinne that thou mayest be fit to beare the Crosse Vse 4. If Gods sonnes and heires must suffer what shall become of the Reprobate If hee spare not Moses one slip nor Dauid his owne Children how shall his enemies fare If such as pray against sinne and watch be taken shall drunkards blasphemers c. which neuer take any thought to please God escape No certainely If Ierusalem bee searched with Lanthornes and razed then Babylon and Rome must downe to the Ground yea to Hell VERSE 18. For I reckon that the suffrings of this present time are not worthy of the glorie to be reuealed in vs. IN this Verse is another Argument of Comfort from the excellency of the glory spoken of in the verse before and it is brought in by an Occupation thus You say we shall bee glorified but in the meane time who is able to beare the troubles that doe befall Paul answeres that The troubles of this present time are not worthy of that glorie to be reuealed For I reckon This word is not to bee referred to opinion which is vncertaine and doubtfull but to assurednesse and certainty And is a metaphor taken from such as casting account finde the true totall summe As if he should say I haue cast vp the Crosse with all the incumbrances of it That the afflictions of this present time Not excluding time past and to come but spoken as Time is referred to Eternitie Are not worthy The word properly signifieth that part of the ballance which goeth down the things therein drawing the beame As if hee should say If the troubles of this life be weyed with the glorie to come they will be but light in comparison Of the glorie That is Eternall happinesse so called because glorie is most of all coueted of all mortall men To be reuealed It is reuealed and it is to be reuealed That is the first fruite of this In vs. That is our bodies and soules The excellency of this glory is declared by a comparison of vnequals where from the lesse this glorie is aduanced In the Comparison there are three things First the things compared Secondly the Issue Thirdly the Proofe The things are two first Passions and secondly Eternall life Suffrings amplified from their short continuance of this present time Eternall life amplified first from the name Glorie Secondly from the manner To be reuealed Thirdly from the subiects in Vs. Secondly the Issue These are so compared that the preeminence is giuen to Eternall life These passions are base that life is glorious These are short That is Eternall Thirdly the Proofe from his Experience I count reckon determine doctrine The glorie to come doth euery way surmount the present afflictions 2. Cor. 4.17 Vse 1. Popish merit of condignitie is here confuted There must be a proportion between the merit and the Reward because the Recompence of Merit is an action of Iustice and
hath done such things for vs It is true that this ought to follow but this is not so proper 2. That these should bee the words of one amazed and ouercome with the consideration of Gods goodnesse not knowing how to expresse himselfe This comes neerer 3. As if he should say Who can say any thing against these things which I haue deliuered let all the world say and do what they can These two last ioyned together gine the full sense Vse 1. Paul teacheth vs heere by meditation to receiue that which we heare and reade chewing it down againe as cleane beasts for that which before hee deliuered hee recalleth to minde staying his thoughts vpon it by meditation and application Many will bee moued while they are in the Church hearing But if we will soundly profit we must reason of things heard when we are gone and say to our selues and others What shall we say to these things and so enter Application vpon the Conscience otherwise as a flash of lightning leaues vs in more darknesse so such flight hearing increaseth hardnesse of heart The Answere If God be on our side who can be against vs What shall we say why saith Paul this I will say if God bee for vs who c. If. This is not spoken doubtfully but affirmatiuely being a supposition taking a thing for granted vpon which some other thing is inferred as in that old verse Cato Si Deus est Animus c. If God be a Spirit that is seeing he is a Spirit he must be worshipped in spirit truth as Christ speaketh Ioh. 4. Who can be against vs That is none But this is a more forcible denying Who can Dost thou Paul aske who can I le tell thee The Diuell can Tyrants the whole world our owne corruption c. True these may set themselues against vs but it shall not preuaile it shall be to no purpose but euen as throwing stones against the winde They may hasten but cannot take away our Crownes Mee thinkes these are words of great resolution as if hee should say Wee haue many enemies let the proudest shew their face I feare them not Who can who dare bee against vs Quis contra nos scilicet esse poterit Efficaciter Aquinas Here is an Enthymeme from contraries God is for vs Therfore none can Efficaciter be against vs or it is an Hypotheticall Syllogisme where there is a hiding of the Minor and of the Conclusion If God be for vs then c. But God is Therefore doctrine Nothing can hurt them for or with whome God is Psal 23.4 and 56.4 Iosh 1.5 Heb. 13.6 No flesh nor death shall hurt Dauid no enemies shall hurt Ioshua nor pouerty Gods children because God is with them Great is the security of the faithfull they shall haue many enemies that the loue of God may be the more conspicuous in their protection for they shall ouercome them all He that is with them is stronger then all who is omnipotent doing what hee will and suffering no resistance in that hee will not Onely he which can ouercome God can hurt vs. Nemo nos laedit nisi qui deū vincit Pharaoh followed the Israelites but he and his mighty men were drowned and Israel escaped for God fought for Israel Ansel Exod. 14. Saul hunteth Dauid as a Partritch in the mountaines 1. Sam. 26.20 but Saul perisheth and Dauid is King for God is with Dauid 1. Sam. 31. and 2. Sam. 2. Haman hateth Mordecai but Haman is hanged and Mordecai is aduanced for God is for Mordecai Hester 6. and 7. In Queene Maries dayes the Papists sought the destruction of the Lady Elizabeth but they are confounded and Elizabeth is made Queene for God was with Elizabeth In 88. fierce enemies intended the Inuasion of England but they were foyled and England triumphed for God is for England Many Enterprises haue beene vndertaken against our most learned most wise most religious most mighty King Iames especially that Hellish attempt of Popish monsters in the Powder-treason but they are executed as Traitors and King Iames still reigneth O long long may he reigne for God is with King Iames. The Lord be with him and with his posteritie for the good of his Church to the end of the world Amen Vse 2. Let Turkes Iewes Papists profane persons and all the Enemies of the Gospell desist from their diuellish enterprises against Protestants for God is for the Protestants against whom when they arise they arise against God himselfe and therefore must needes fall Acts 9.5 It is hard to kicke against the prickes it is madnesse to runne our naked bodies against a swords point Cease therefore Papist to plot against the Gospell it is impossible to preuaile If any policy counsell lying cursing strength cruelty could haue preuailed it had beene rooted out long agoe A prophet like thy selfe will teach thee euen Balaam Numb 23.8 that it is in vaine to curse whom God blesseth Vse 3. The wicked are most miserable for God is against them What if thou haue riches honours friends if God hate thee and deny thee if in euery corner thou meet with the Angell of God with a sword in his hand against thee God sitteth vpon the Circle of the Earth and all the Inhabitants are as Grashoppers yea all the Nations as a drop of a Bucket and lesse then the dust of the Ballance Esay 40.22,15 How easily can hee be reuenged by fire by water by drought by sicknesse by sea and by land Seeke therefore Reconcliation Vse 4. Examine whether God bee with thee It appeares here that God is onely with them which walke not after the flesh but after the Spirit who are predestinated called iustified if thou be such God is with thee and will take thy part otherwise he is against thee When the Angell of the Lord said to Gedeon Iudges 6.12,13 The Lord is with thee thou valiant man Gedeon answered Ah my Lord if the Lord be with vs why then is all this come vnto vs The Earth parcheth the Clouds are restrained the fire rageth c. What shall we say to these things Is God with vs Is he not rather against vs Wouldst thou haue comfortable seasons If God be against thee how wilt thou haue them Thou blasphemest art drunken vncleane profane Is this the way to obtaine God and good things Let vs repent and humble our selues that wee bee not all swallowed vp in the heauy Iudgements of God VERSE 32. Hee that spared not his owne Sonne but deliuered him vp for vs how shall hee not with him also freely giue vs all things PAVL here begins to remoue the tentations of the godly in speciall Which are of two sorts Either concerning the defect of good or the presence of ill In this Verse hee dealeth about the first sort in the rest of the Verses about the second Pareus Chrysost Martir Grynaeus Pareus
is more offended with the ill behauiour of a seruant aduanced by him Remember at the day of Iudgement thou shalt bee stript of all thy priuiledges of Birth Honour c. and shalt stand naked before God Vse 5. As it helped not the Iewes because they were Idolaters to haue Abraham to their Father so neither the Bishops of Rome because they are vile Idolaters to haue Peter for their Predecessor VERSE 6. Not as though the Word of God hath taken none effect c. NOw Paul enters the lists with the Iew who obiected against Iustification by Faith on this manner If Iustification be by Faith then the Iewes not belceuing in Christ cannot be iustified But the Iewes must be iustified though not beleeuing Therefore The Minor is denied which they proue thus If they be not Iustified but Reprobated then the Word of God takes no effect but failes Therefore In this part of the sixt verse which we haue in hand Paul denies the Maior affirming the plaine contrary that though they bee reprobated yet the Word of God is not of no effect This conclusion Paul proues in the verses next following taking away the ground on the which the Iewes built their Consequence as we shall see by and by The summe of that which in these words is propounded is That though the multitude of the Iewish Nation be reiected yet the word of promise failes not doctrine The promises of God are sure Rom. 4.16 2. Cor. 1.20 Tit. 1.2 Heb. 6.17 Vse 1. God is full of compassion and hath made many mercifull promises this is comfortable yet this were nothing if God were changeable as we are to day a friend to morrow a foe making a promise to day and repealing and reuersing it to morrow Laban changeth often with Iacob but God neuer changeth with vs but keepeth his promise for euer and his truth endureth from generation to generation We promise and many times faile either by the mutability of our will or the Imbecilitie of our power or the scantnesse of our knowledge not being able to foresee impediments But God is not mutable nor weake nor ignorant When he promiseth he foresees what can be against it he is the same he neuer repents and he is able to bring it to passe Therefore if we be sure of the promise we are as sure of the performance This stabilitie and truth of God vpholds vs in trouble Which if it could faile Satan had a thousand times ere this ouerthrowne vs. God promised Dauid he should be a King But Saul was aliue and his enemy and went about by open force and secret practices to kill Dauid so that in the eye of flesh and bloud it is a thousand to one but Dauid shall dye before Saul For all this Dauid lookes to be King Why Because God had promised which promise comforted him in all his troubles Psal 119.41,42,49,50 If thou wouldst not be swallowed vp in the surges of tentation Cast anchor on the truth and promises of God Vse 2. As are the promises so are the threatnings It cannot bee proued from Adam to this day that God did euer in any tittle fayle of his promise to the godly Neither can it or euer shall be found that God euer hath or will faile of one iot of his threatnings but that he will make them good vpon the hayry scalpe of such as goe on in their wickednesse without repentance Art thou a blasphemer or a drunkard c. and repentest not If thou beleeuest God to be true and his Word thou mayst reade thine owne sentence and doome Remember that God can as soone deny himselfe as not performe his word to penitent and impenitent For hee is true and constant and requireth such Worshippers For they are not all Israel which are of Israel VERSE 7. Neither because they are the seede of Abraham are they all children Gen. 21.12 but in Isaac shall thy seed be called 8. That is they which are the Children of the flesh these are not the children of God but the children of the Promise are counted for the seede 9. Gen. 18.10 For this is the word of Promise At this time will I come and Sara shall haue a sonne THe Iewes did thus argue as we haue seen that if they be Reprobated then the word of Promise takes no effect The contrary whereof Paul auouched in the first part of the sixt verse Here Paul proues that which hee auouched In which proofe hee takes away the ground on which the Iewes did insist Their ground was this that the Promise was made to Abraham and his seede and to Isaac and his seede which seede they affirmed themselues to bee and from hence argued thus To Abrahams seede is the Promise made But we are Abrahams seed therefore the promise of Remission of sin and Eternall life must be performed to vs and if it be not then doth God faile of his promise Paul answers to this Argumēt by a distinction of the subiect to whom the promise was made which subiect is the seed of Abraham The seed of Abraham is of two sorts Carnall to which the promise is not made and Spirituall to which it was made The error of the Iewes was that they made the Promise too generall counting all that descended of Abraham Isaac and Iacob by a carnall generation to be that seed to which the promises should belong But Paul shewes that the promise was neuer meant to all that come of Abraham by the flesh but to the spirituall seed which were the children of the promise So that there are two parts of Pauls answer In the first part he sheweth that the promise is not meant to all them vvhich are Israelites according to the flesh In these verses and so to the 24. The second that it is meant to the elect of all Nations from the 24. verse to the end of the chapter In this first part of Pauls answere he shewes that though many of the Iewes be cast away yet the promise is not made void because the promise was neuer meant to all the Iewes thus If all were the Israelites to whom the promise is made then if all that descend of Israel were not saued the promise failed But all that descend of Israel are not that Israel to whom the promises were made verse 6. therefore The Minor is proued by a double instance the first of Abrahams children the second of Isaac and Rebeccaes children The first instance is in the 7.8.9 verses The second in the 10.11.12.13 verses In the first instance are two things the Proposition vers 7. the summe whereof is that though the tenor of the promise be to Abraham and his seed yet that seed is determined in Isaac so that all that are the carnall seed of Abraham are not children that is of God or of the promises For Ismael and his posterity were excluded 2. The exposition v. 8. confirmed by a testimony ver 9. They which
nimble and quicke but aboue the ground can make little shift so talke or deale with these men of earthly matters they are cunning but speake of Religion and you pose them as with a strange language Achitophel a great Statesman goes home in a dudgeon and in a sullen yet hangs himselfe Could any Ideot haue done more foolishly Pray that thy wit may be sanctified otherwise thou mayest proue an enemie and be besotted with the worst folly Enuy and malice towards the Gospell makes worldly wise men spiritual fooles which is the reason that when a worldly wise-man heares the Word and receiues no benefite some plaine man that loues it is edified by it to saluation He that would grow by the word must cast away enuy and malice 1. Pet. 2.1.2 It is a fearefull estate to enuy the Gospell such are giuen ouer to the Diuell to be blinded and what will not the diuell bring such vnto Needes must he goe whom the diuell driues as he tumbled the swine into the sea so wiâ—l he thrust such into all iniquitie Tell some swearer of his swearing and he will sweare the more to spite you this were not possible if men were not giuen ouer to the diuell as the Diuell tyrannized ouer Iob when God hath giuen him license so will he rage in thy conscience Pray with Dauid Psal 51.11 Pal. 143.10 Lord take not thy holy spirit from me and let thy good spirit lead me into the land of righteousnes Vse 2. To haue eyes and not to see to know the truth and to haue no power to apply it to our consciences is fearfull It is vncomfortable to be borne bodily blind much more is spirituall blindnesse vncomfortable When Christ came nigh Ierusalem he wept ouer it what was the cause euen the blindnesse of the Iewes Luk 19.41 Ioh 11.33 O that thou hadst knowne the things belonging to thy peace but now they are hid from thine eyes thou art blinded When he raised Lazarus he groned in the spirit Why for the hardnesse of their hearts A grieuous plague must blindnesse of mind be when Christ so wept and groned for them which were stiken with it when he neuer cried Oh for all his owne bodily sufferings and bitter passions Repent of thy malice to the word that thou maist see VERSE 9. And Dauid saith Psal 69.22 Let their table be made a snare and a trap and a stumbling blocke and a recompence vnto them 10. Psal 69.23 Let their eyes be darkned that they may not see and bow downe their backe alway HEre is the other testimonie which is Dauids where it is auouched that the multitude of the Iewes are hardened and blinded and by consequence cast off Dauid prophesies of this in the 69 Psalme ver 21 22 23. Paul ties not himselfe to the very words of the Psalme but being guided by the same Spirit by which Dauid wrote addes and alters some words without diminishing of the sense Dauid began that Psalme with grieuous complaints against his owne enemies but the Spirit turnes his meditations vpon the enemies of Christ whom he curseth foretelling what crueltie and outrage they should commit and what they should suffer for it These two verses containe an imprecation where we haue three things first the matter of it secondly the persons thirdly the cause The matter is twofold first he curses them in good things ver 9. Secondly he wishes euill things vnto them ver 10. Their good things are set downe in this word Their Table Table signifies all creatures prouided for their nourishment meate and drinke Ansel Caieta Some say by Table is meant the Scriptures which are the Manna of our soules Peter calls them 1. Pet. 2.2 the sincere milke of the word Some vnderstand the passeouer which was made a snare vnto them when they being assembled to eate it at Ierusalem were there besieged and taken by the Romanes All these are good and to be comprehended As if he had said Let all such things which it is a blessing to enioy turne to their bane and be their ruine and destruction This is deliuered by three metaphors a snare a trap a stumbling As birds are inticed by a shrap laid for them and so taken or as a mouse is taken in a trap or as drunkards stumble at euery stone and fall so let them not receiue a blessing in any thing they haue but let their good things ensnare them to their destruction The imprecation of euill things is of all euil temporall and spirituall set downe in two phrases First Let their eyes not of bodie but of mind be darkened as if he should say Take away their iudgement and vnderstanding giue them a reprobate minde that they may not discerne betweene good and euil that so they may runne and fall in finall impenitencie Secondly Bow downe their backe This is diuersly expounded Piscator Aquinas Cornel. Corn. O curuae in terras animae et caelestium inanes Some according to the words of the Psalme Make their loines tremble terrifie and affright their consciences Some Encline their wils to euill that they may neuer be able to doe good though they discerne it Some Let them be alway like swine groueling vpon the earth hauing no affection to heauenly things Let their minds be vpon their money as they are the greatest vsurers in the world The mindes of such are bowed and crookned to the earth Some vnderstand it of the captiuitie and slauery they now endure Let them be in perpetuall captiuitie vagabonds and slaues ouer the face of the earth a reproach in the world and as slaues haue their backes made crooked by carrying heauie burdens so let them suffer extreme bondage All these expositions are good and to be comprehended for Dauid curses them in body and soule Heauie curses are they Secondly the persons are two First cursing Dauid no wicked man but a Prophet Secondly cursed the people of the Iewes Dauids owne nation Thirdly the cause Dauid a holy man curseth his owne people in this direfull manner surely there must be some great cause The cause is noted ver 9. to be a recompence vnto them why what did they Dauid foresaw that they would persecute Christ speting vpon him crowning him with thornes and hauing beaten him with their fists watching the whole night making him to carry his crosse till he faint vnder it piercing his hands and feete with nayles his side with a speare giuing him gall and vinegar to drinke dealing worse with him the sonne of God then with theeues Therefore Dauid wisheth Lord as they will serue my Lord Christ so let them be serued As when Christ shall come to enlighten them they will choose darknesse so let their eyes be darkned as they will giue him gall and vineger so let their table be their snare as they bowed his back so euermore bow downe their backs This is the law of retalion Iust it is with God that it should
be so doctrine Persecutors of Christ and his Gospell are iustly accursed of God Deut. 18.19 Ier. 26.4 Mat. 21. vlt. Heb. 2.1.2 Obiect We are forbidden to curse by our Sauiour Christ how doth Dauids practise agree with Christs precept Answ They are not prayers but prophesies not that they might be so but that they shall be so We must neuer curse our enemies but there may be a time when we may curse Gods enemies not such as are curable for them we must pray as Steuen whose prayer was effectuall for conuersion of Paul but such as are incurable If we know any such though wee must condole with them as men yet we must curse them as the enemies of God In the generall euery man may and must say 1. Cor. 16.22 Let him that loues not the Lord Iesus be accursed We must reioyce in the iudgement of God and subscribe vnto it 1. Cor. 6.2 For the Saints shall iudge the world But heere must be two cautions 1. That we mingle not priuat spleen turbulent affections with such imprecations 2. That we neuer follow Dauid or any other holy men herein vnlesse we be sure we haue the same spirit 1. Pet. 3.9 This therefore can be no cloke for wicked men who vse to curse and banne their cattle neighbours seruants wife children and whatsoeuer comes in their way a most hideous sinne for wee bee heires of blessing we may not curse Vse 1. The Iewes are cast off to this day for the crucifying of Christ though they be no Idolaters as they were in Egypt and Babylon neither haue any Prophet as they had then yet they are so blinded that they will not acknowledge it yea many of them complaine on their death-beds that our Iesus torments them and yet they cannot see the cause of their misery O Lord open their eyes Gualter hom 62. in epist ad Rom. Vse 2. As an ill stomack turnes good meat into bad humors so euen good things proue hurtfull to wicked men specially contemners of the Gospell Eccle. 5.12 I haue seene riches reserued to the hurt of the owner saith Salomon Make a wicked man rich he will be proud couetous profane Make Saul a King he wil runne from God to the Diuell make Iudas an Apostle it will be a snare a rope vnto him In prosperitie a wicked man will forget God in aduersitie he will blaspheme him Neither enuy the prosperity of the wicked nor be greedy of the riches of the world vnlesse they are blessed they are dangerous snares and it were better to be as poore as Lazarus then to possesse wealth without wisdome and grace to vse it Wisdome is good with an inheritance but an inheritance without wisdome is a snare Vse 3. Esay saith Eccle. 7. Let them haue eyes to see and not see They had eyes and would not see What then Then put out their eyes saith Dauid Let their eyes be darkened O remember this thou that liuest in the Church and hearest the doctrine of saluation and yet will neither beleeue nor obey it Wilt thou not see well then thou shalt not Hast thou a talent Occupie to thy Masters aduantage and thou shalt haue another if thou vsest it not it is pity thou hadest it take it from him He that hath the vnderstanding of a man and yet is as ignorant as a beast make a beast of him as Nabuchadnezzar Prou. 17.16 Why is there a price in the hand of a foole to buy wisdome and he hath none heart If hauing vnderstanding thou wilt not beleeue God will so smite thee that from henceforth thou shalt not be able to beleeue Vse 4. The Iewes are recompenced with curses for crucifying Christ so shalt thou be which contemnest his Gospell and dishonorest him by thy wicked life this is euen to crucifie Christ againe Nay in some respect this sinne is greater then the sinne of the Iewes for they crucified him when he walked vpon the earth appearing in weaknesse but thou dispisest him being now in heauen at the right hand of glory Leaue thy scoffing and be a reuerent hearer and obey to scoffe at the word is to giue gall an vineger to Christ which hee will reuenge at his second comming with flaming fire and in the meane time with vineger and gall too that is horror and anguish of minde through despaire When thou lyest vpon thy death bed and cryest in the bitternesse of thy soule then as thou hast laughed at the Gospell so wil God mock and laugh at thy destruction VERSE 11. I say then Haue they stumbled that they should fall God forbid but rather through their fall saluation is come to the Gentiles to prouke them to Idolatry IN the former part of this Chapter hitherto Paul hath shewed that the Reiection of the Iewes is not totall now hee proues to verse 33. that such their Reiection is not finall but that the multitude I say not euery Indiuiduall shall be generally called before the end of the world that Iewes and Gentiles may make one sheepe-fold and one flocke vnder one Shepheard Iesus Christ To proue this poynt diuers arguments are brought by Paul who alone plainely handles this secret in which he insisteth the longer which is our aduantage also in the vnderstanding of it for the comfort of the poore Iewes and for the admonition of the Gentiles as was touched in the beginning of the Chapter So haue we in this passage two things first arguments to proue the generall calling of the Iewes before the end of the world and an admonition to the Gentiles not to insult interserted at ver 17. to vers 23. I confesse that a very learned man makes all the verses to the 17. to be arguments of admonition to the Gentiles and that the Apostle comes not professedly to the poynt of the calling of the Iewes till the 23 verse In effect it is all one For if the Gentiles out of that reason ought not to insult then it must be taken for graunted that the Iewes shall be called But this in my opinion is more naturall and plaine The first argument is in this 11 verse From the end of Gods casting off the Iewes which is set downe two wayes first negatiuely secondly affirmatiuely The negatiue end is in these words I say then haue they stumbled that they should fall God forbid And it is set downe by a Question an Answere to it the more familiarly to take away all scruple out of the minde of the Iewes who might haue runne mad at the hearing of those direfull curses out of Esay and Dauid For from thence they might say if wee be thus accursed by those holy Prophets then there is no hope left for vs to recouer the fauour of God and be saued O sayth Paul despare not God hath not cast you off to that end he hath not made you stumble that you should fall and neuer rise againe for to fall is to