much to answere for before God This is the bane of the Church and that the Diuell knowes well enough Diuision in Doctrine is Heresie this is not found among vs. Diuision in Rites is Schisme This is our disease Let such remember who breake the peace of our Church that an inueterate Schisme is Heresie For the obstinate Schismatike at length obtrudeth his fancie for an Article of the Faith A Church in diuision is like an house on Fire Quench and increase not this flame by thy brainelesse opinions It is like Rebecca troubled in her wombe with the striuings of two children of contrary dispositions Pitie the paines of thy Mother This sinne is so great specially authoritie being resisted that some haue confidently auouched it not to bee expiated by Martyrdome Chrysost If Constantine iustly blamed Alexander Socrates Schol. Eccl. hist l. 1. c. 4. for eager opposing Arrius whom he did confute much more may our Constantine finde fault with them which blame that which they can neither amend nor confutes Vse 5. The way to be rich in all grace is to aske it Aske and you shall haue he is rich to all that call vpon him he giues bountifully and casts no man in the teeth plead not thine owne deseruings thou must sue in forma Pauperis Beggers obtaine the rich are sent empty away Vse 6. Euery man desires to serue a liberall Master that hee may be preferred Serue God and thou shalt be made rich Why doest thou by Swearing Lying Whoring c. serue that beggerly master the Diuell that hath nothing to giue his followers but hell and euerlasting torments If God be thy Master thou art made for euer No maruell that Paul breakes out into such a Patheticall thankesgiuing because God entertained him into his seruice 1. Tim. 1. For as there is no fishing to the Sea so no seruice to Gods and the Kings Get into Gods seruice and when thou art in keepe thee there Deserue not to be cast out as Cain was lest thou sing the Prodigals Song How many hired seruants in my Fathers house haue bread inough and I dye for hunger There are two things to be done that we may keepe our seruice First to know our Masters will 2. To doe it and then as God was rich to Abraham for his Faith to Dauid for his zeale to Steuen for his constancie so will he be rich to thee As God is rich in mercy to the good so in iudgements plagues woes curses is he rich to all vngodly wicked men VERSE 13. a Ioel. 2.32 Act. 2.21 For whosoeuer shall call on the Name of the Lord shall be saued THat God is rich vnto all that call on him is here confirmed by a Testimonie out of Ioel. The occasion of Ioels speech was this There was a great famine in Iewry the Cause their sinnes the meanes First a great raine presently after Seede time after that a wonderderful drought Also God sent Grashoppers and Caterpillers c. which deuoured the little encrease which the earth afforded Farther hee threatneth them with forraine enemies and vpon this exhorts them to Repentance telling them that whosoeuer shall call on the Name of God shall be safe For in Zion that is the Church of God shall be deliuerance Pauls Argument is thus framed If whosoeuer call on God shall be saued then is God rich to all that call on him for no riches are comparable to saluation But the first is true Therfore the last In this verse are two things First the Duty Secondly the Euent The Duty Calling vpon God The euent Saluation Whosoeuer as before verse 11. Shall call vpon By this is meant Prayer which sometimes is taken for the whole worship of God Inuocare quasi â—…tus aut in se vocare Anselm Prayer is called Inuocation in Latine because it must be performed with the Inmost affections or as to call God into vs Or as the Greeke word signifies to call vpon another for helpe in extremitie And therefore Chrysostome well expounds it by Confession ioyned with Prayer For he which beggeth helpe of another confesseth his owne weakenesse and want The Name of the Lord. That is God himselfe whose infinite perfections no name can comprehend Yet God hath by certaine Names and Appellations notified himselfe vnto vs so farre as was fit for abilitie to vnderstand Some here vnderstand Christ the Name expresse Image and Character of his Father by whom we know God as wee know things by their names Shall be saued Not that our prayers deserue Saluation but because Saluation followes faithfull praying by the promise of God doctrine God will saue all such which call vpon him Act. 2.21 Psal 50.15 145.18 Vse 1. God is infinitely good who propounds conditions of saluation as easie to the poore as to the rich If hee had offered saluation on these termes as to build Churches Hospitals and to endow them c. Alas what should haue become of poore men But if thou beest not rich nor eloquent c. Yet if thou callest on the Name of the Lord thou shalt be saued Vse 2. Whosoeuer calleth vpon the name not of our Lady but of the Lord. How then comes it to passe that the Papists so much striue for Inuocation of Saints There is no example nor promise nor commandement for it in the Bible No threatning to them which omit it neither doe the Saints departed know our particular necessities or our hearts The Heathen Philosophers conceiued one chiefe god and diuers inferior and Vnder-gods as mediators by whom they might come to the chiefe God as by Noble men we come to the King This is one of their best arguments which Ambrose on the Romanes excellently propounds and confutes Amb. comment in 1. cap. Epist ad Rom. A certaine man Chemnitius exem Decr. Conc. Trid. par 3. de Inuo Sanctorum hauing vsed the helpe of some Noble men in a cause to his King and being maruellously delayed hearing by occasion a Bishop preach that wee must goe to God by the mediation of Saints Alas saith he if it bee in the Court of Heauen as it is in the Courts of Princes wee shall all haue but a cold suite of it Wee doe many times request particular men and Churches on earth to pray for vs because we haue commandement example and promise for it in the Word it being a ministery appointed for the Militant Church But that from hence I should pray to Angels or Saints departed followes not For first I doe not inuocate these as the Papists doe their Saints neither doe I desire that office vnlesse either face to face or by Letter or Messenger I acquaint them with my desire but there is no such entercourse betweene vs and the Virgin Mary or other Saints Ob. But they pray not to Saints to fulfill but to impetrate their desires A. This also is vnlawful it being a part of the Office of our Mediator
Martyrdome euen in peace For though our heads are not striken off with the Temporall sword yet with the spirituall wee mortifie our Carnall lusts and desires The cause of the Victory is By him which loued vs. Which is a pithy description of Christ As if hee should say It may be you maruell at the patience of the Saints this is not by their owne strength but by Christs who loueth them doctrine Christ is the cause of our constancie and victory in trouble 1. Ioh. 4.4 1. Cor. 15. Vse If we be left to our selues the world will ouercome vs as it did Demas Nay wee are not able to beare an Ague the Tooth-ach much lesse the torment of Fire Many in the presumption of their owne strength haue grieously falne Peter vowed to dye at his Masters feete but hee fouly fayled afterwards Doctor Pembletons Story proues this also of whom we reade in the Booke of Martyrs Feare God depend vpon him pray to bee confirmed then will hee doe aboue all thou canst aske or thinke VERSE 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come 39. Nor height nor depth nor any other Creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. IN these Verses the third tentation is remoued which is from the euill supposed to be in God which is mutabilitie of his loue and it is brought in as answering a doubt Some might say Nothing can so presse vs but that wee shal be sure to conquer if God continue to loue vs to stand on our side Paul confidently answeres that not onely no tribulation as before but no creature or thing that is or may bee present or to come no Wit Power or Policy no Men Diuels Angels if they were all mustered in one armie could separate Gods children from his loue vnto them in Christ Iesus If any thing could then these all or some which are reckoned but not these therefore nothing In these words are two parts 1. A Proposition That Nothing can separate vs from Gods loue 2. The Amplification which is double 1. Pauls perswasion vpon great experience 2. The ground of his perswasion which is that Gods loue is not grounded vpon vs but vpon Christ whose merite is infinite and efficacie omnipotent and therefore Gods loue neuer to faile I am perswaded That is I am vnfallibly certified it is my Faith no Morall coniecture some note that vnder this word is implyed that Paul was brought vnto this assurance by the preaching of the Word That neither Death nor Life Death cannot which is of all terrible things the most terrible and life cannot though it be sweet as wee say which the Diuell knew well enough when he said Iob 2.4 Skin for skin and all that a man hath will he giue for his life Death cannot for it is our Aduantage which a wicked man spied out when he wished Numb 23.10 that hee might dye the death of the Righteous that his latter end might be like theirs Life cannot for Gods children are ready to offer vp their liues as a sacrifice to God In trouble many haue borne much who haue beene ouercome of pleasure but no Aduersitie which is meant by death the chiefe of things feared nor any pleasure which is meant by life the chiefe of the things desired can set GOD off from his children Nor Angels nor Principalities nor Powers Some write here of the distinction conceiued to be among ministring Angels I meddle not with that neither thinke I that Paul aimed at it here Some meane good Angels some euill for these titles are giuen to both To good Ephes 1.21 To euill Col. 2.15 I subscribe to them who thinke both meant The euill cannot though they enterprise it what they can The good will not who rather reioyce at the Conuersion and constancie of the Saints Q. But why should Paul speake of good Angels A. For our greater Consolation And it is to bee vnderstood conditionally that if they should attempt it which they neuer will doe yet neither their cunning nor strength is able to doe it so sure is our saluation founded vpon the blood and merit of Iesus Christ The like confident speech Paul vseth in another place Gal. 1.8 Though an Angell from Heauen preach any other Gospell let him bee accursed It is impossible that the Angels should but if they should So here in this place Nor things present nor things to come Things which we now endure or to be endured hereafter Things present worke either griefe or delight things to come either feare or desire whatsoeuer they worke they cannot worke our separation from God Nor height nor depth 2. Cor. 10.5 Some vnderstand prosperitie and aduersitie some honour and basenesse some the sublimitie of mans reason called a high thing some-where and humilitie of minde some the height of authoritie and depth of wisedome as we call a wise man a profound man some the elements aboue and below vs some heauen and earth some heauen and hell and so Chrysostom whose exposition I take to be least constrained Quocunque modo profundum sublimitas intelligatur non poterit nos ab amore Christi separare Ansel But howsoeuer it bee taken whether all or one of these wayes or any other way it cannot separate vs from the loue of God in Christ Nor any other creature Not extant as if hee should dare all creatures that are or may be which is set to the rest as an c. in the end of a sentence doctrine Gods loue can neuer faile to his Church and children Iam. 1.17 Esay 54.9,10 Mat. 16 18. Ioh. 10.28 13. Vse 1. Nothing can separate vs from the sense of Gods loue but haue sense we cannot without Faith Therefore Faith cannot faile Vse 2. The ground of Gods loue to vs is Christ in our selues we are odious in him beloued doctrine Vse 3. All other estates and things in this life are vncertaine only the state of Gods children is certaine The fauour of a King is a great matter but the Kings Fauorite may either by enuy or iust desert as Haman bee cast off Yea Kings themselues haue no certaintie as appeares in Nebuchadnezzar But neither enuie nor our own deseruings if once the children of God can separate vs from him Wee may sinne but we cannot finally and totally fall away God will correct vs because we sinne but neuer forsake vs because we are his For our estate stands vpon foure brazen pillers which are all founded vpon and vpholden by Christ 1. The Vnchangeablenesse of Gods loue 2. The Immutabilitie of Predestination 3. the Infallibility of his Promises 4. The continual Intercession of Christ All these are in Christ In Christ he loues vs In Christ we are predestinated All the promises are yea and Amen in Christ and it is Christ that makes
intercession for vs. So that vpon these grounds whosoeuer stands must needs be certaine Yea with reuerence be it spoken Christ must cease to be himselfe if we be not saued neither can he be saued without vs as the head liues not without the body Vse 4. The state of Gods children is sure in it selfe and in God and they know it to be so and that it shall so continue Obiect But they doubt Ans True but they ouercome doubting by their Faith So that though by their flesh they doubt yet by their Faith they are certaine as Paul saith here He is perswaded Ob. Paul was indeed sure but by Reuelation A. It is no where so written nor can be proued Apostolus non loquitur singulariter de se sed in persona omnium Praedestinatorū Aquin. in loc and Paul speakes heere not singularly of himselfe but in the person of all the predestinate as in the whole current of the rest of this Chapter and Epistle appeares Otherwise by this obiection of exemption by priuiledge it may as well bee auouched that Saint Paul intendeth to proue or auerre no more then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory 8.18 that onely Saint Paul had the first fruits of the Spirit 8.23 that Christ made intercession onely for S. Paul And so his comfortable arguments here deliuered should serue rather for a glorious displaying of the speciall priuiledge of the Writer then for the personall application sound comfort of the children of God his fellow-beleeuers to whom and for whom hee wrote this and other Epistles Therefore this comfortable and firme perswasion certainely is a thing common to all beleeuers Ob. But the word sometimes signifies a coniecturall perswasion which may faile A. But so it cannot here by the iudgement of our Aduersaries themselues who say that he was certain by Reuelation When this word is vsed of others singulars it is the perswasion of Charity which may faile But when of the holy Catholike Church or of our selues according to the word then it is the perswasion of Faith which is most certaine Ob. But we may be sure now but not of the time to come A. Yes well inough because Paul saith no future thing can separate vs from Gods loue 1. Cor. 13.8 And if our Charitie shall neuer fall away much more shall Gods loue continue Doubt not therefore but be beleeuing And yet this is not our praise not to doubt but to ouercome doubting by our Faith Let this encourage thee against all tentations Martiall men descend with great resolution to the battell vncertaine of the euent Thou art certaine of victory be therefore couragious Vse 5. If we esteeme not Christs loue aboue all other things hee may haue iust cause to account his bloud loue ill bestowed on vs. If a wife should loue her husbands estate more then himselfe she were vnworthy so were we if wee should preferre any thing before God who loues vs Thus. Phil. 3.8 Paul accounts all other things as dung in comparison hereof Nay our Sauiour saith Luke 14.26 that hee that hates not all deare things in comparison of Him is not worthy of him Heauen is not so much to be desired as Gods loue nor hell so much to be feared as the want of it It is better to bee in hell with Gods loue then in Heauen without it if that were possible Loue Christ then more then Heauen more then thine owne soule who left heauen to redeeme thy soule Whom doest thou loue best Christ or other things If thou bestowest more paines to get riches and more cost to compasse thy pleasures then thou doest to obtaine Christ sure thou louest these aboue Christ If thou wilt neglect Christ and his Word rather then renounce thy vile affections thou louest thy selfe more then Christ He that tasteth hony rellisheth not other things so where the loue of Christ is other things will be of small account As the Starres though they be as well in the day as in the night yet shine cleerely in the absence of the Sunne and are obscured in his presence so till men taste of Christ worldly things are pleasant and admired but when Christ comes they be nothing delightfull as before THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES CHAP. IX WHile we were conuersant in the former Chapter we dwelt amongst many comforts Now wee are to deale in a subiect of another nature Then we camped as it were in Elim in a place of Palme trees and water now we are to passe into a wildernesse of much difficulty and trouble There we lodged in a sweet Harbour of consolation here we must put into the Ocean and almost bottomlesse depth of abstruse and hidden mysteries If it be as a wildernesse we hope for the holy Spirit as that piller to guide our way and to lead vs into the Truth which is more nourishable then the honey and milke of Canaan If it be as an Ocean we hope by the benefit of our Card which is the Word and the Pylot which is the Spirit with the wind of Prayer and Oares of diligence to arriue safely vnto the Land yea with Moses to walke thorow the Bottom vnto the desired shore of Truth he that gaue vs assistance to speak of comfort will also enable vs to speake of these secrets Qui dedit quod locuti simus dabit sicut eredimus quod loquemur Leo serm 1. de pass Dom. This and the two next Chapters following pertaine to one Argument about the coherence whereof Interpreters speake diuersly yet almost all agree in this that Paul here remooues a great obiection of the Iewes against the doctrine of Iustification before deliuered which was made after this manner If none be iustified but by faith in Christ then the Iewes are not iustified but in the state of condemnation for they hate Christ haue crucified him and persecute such as belieue in him But it is absurd to affirme that the Iewes should not be iustified Therefore men may bee iustified though they belieue not in Christ The Minor assumed hath three fortifications as the Iewes thinke impregnable First the promises are made to them and theirs But if Pauls doctrine of Iustification bee true then the promise faileth and God is made lesse then his word which is blasphemy to auouch Secondly No people vnder the Sunne are so zealous of righteousnesse which their righteousnesse and zeale that it should be of no reckoning and the Gentiles that neuer intended the Law to be receiued for their faith in Christ seemes contrary to Reason and Iustice Thirdly then hath God cast off his people whome he hath chosen which is not to be thought and therefore they conclude that Iustification by faith is a doctrine of Pauls deuising and not the Truth of God For answere to the Argument the Minor is to be denied For it is not absurd to affirme
are the children of the flesh that is of the flesh of Abraham onely according to the course of nature are not thereby the children of God but those which are the children of the promise according to the word of promise are accounted for the seed to whom the promises are made Plainely it is thus to be conceiued Abraham hath diuers sonnes Ismael Isaac Zimram Iocktan Medan c. The promise is made to Abraham and his seed As if you should say to Abraham and his heires not meaning euery sonne but the heires being nominated by God namely Isaac and all such which are after the manner of Isaac the seed being to be expounded and restrained to the children of promise and extended no farther Q. What is meant by the children of promise and vvho are they A. Isaac was a child of promise in this regard because hee was begotten not by the force of Nature but by the force of the promise Abraham and Sara being then so old that it was as possible for Abraham to haue a child by Sara in nature as for a stone to flie So that all those which are after the maner of Isaac are children of promise as is plaine Gal. 4.18 Abraham is the Father of the faithfull not onely because he is an ensample to the faithful but by belieuing the promise of the birth of Isaac For by that faith he not onely begat the promised Isaac but all other Beleeuers which were comprehended in the promise which Abraham beleeued Isaac beeing a type of all Beleeuers both Iewes and Gentiles The summe then is that all they which are after the manner of Isaac are the seed or children of Abraham that shall be blessed with him doctrine All Beleeuers are the children and seed to which belong the promises Iohn 1.12 Rom. 4.11 Gal. 3.7.9 and 4.28 Vse 1. All are not true Israelites which are of Israel nor all true Christians who are named of Christ As there were many in Abrahams house who were not his seed so there are many in Gods house which is the Church which are not the children of God See how thou canst proue thy descent from Abraham it requires more then to make an outward profession It requires Faith which is the Correlatiue of the Promise As Abraham by beleeuing becam the Father of the faithful so thou by beleeuing becōmest the sonne or daughter of faithful Abraham Children for the most part beare the face and countenance of their Parents and look like them Examine thy selfe Abraham beleeued in God was religious If he came where there was no Altar hee built one If hee came where was an Altar hee worshipped God Hee was also obedient euen to the offering vp of his sonne at Gods commandement Doest thou beleeue and religiously worshippest God publiquely priuately dooing cheerefully what God commaunds thee Surely thou hast Abrahams face thou art his child Zaccheus by his faith and obedience became the child of Abraham He was no Iew as Chrysostome and others hold though some say he was If he were none bee becomes an Israelite If hee were yet not a childe of Abraham by his flesh but by his faith In like manner Peter tells vvomen whether Iewes or Gentiles it matters not that by well-dooing they are the daughters of Sara Art thou an vncleane person a drunkard a Sabbath-breaker proud c All the wit in the vvorld cannot proue thee a child of Abraham Was Abraham such a one No no thou hast another manner of Father as our Sauiour tells thee Ioh. 8.44 Thou swearest liest stealest c. This did not Abraham Thou art of thy father the Diuell for in this are the children of God the children of the Diuell knowne asunder Ioh. 3.10 They that are of God will doe righteousnes and they which are of the Diuel delight in the contrary Therfore I aduise thee to walke in the steppes of Abraham if thou wouldest be his child VERSE 10. And not onely this but when Rebecca also had conceiued by one euen by our Father Isaac 11. For the children beeing not yet borne neither hauing done any good or euill that the purpose of God according to Election might stand not of works but of him that calleth 12. It was said vnto her Gen. 25.23 b Or Greater The Elder shall serue the c Or Younger Younger 13. As it is written Mal. 1.2 Iacob haue I loued but Esau haue I hated HEre is another Instance to proue that the promises belong not to all them who come of Parents to whō and to their seed the promises are made This Instance is of the children of Isaac and Rebecca which doth more strongly proue it then the former of Abraham and Sara For against that diuerse obiections might be framed which haue no place here As that Isaac was borne of the free-vvoman and when Abraham was circumcised but Ismael of the bond-woman and in Abrahams vncircumcision and therefore no maruell if Ismael be excluded Here is no difference One Isaac one Rebecca one Copulation one Conception one Birth No difference of Circumcision and Vncircumcision and nothing in Iacob which Esau had not The Argument from hence is thus framed If the promise be made good to all Isaaks seed then to Esau But not to Esau Therefore it is not ment by God to all but onely to the Elect that come of Isaac Here are two parts First the Instance verse 10 12 13. Secondly the Amplification verse 11. included in a Parenthesis which I will handle by it selfe In the Instance are two things First the Affirmation of the matter verse 10. Secondly the Confirmation verse 12. Expounded verse 13. And not onely this The reading of this verse is diuers some Neither he onely referring it to Abraham some Neither she onely referring it to Sara and then they supply felt this or receiued the promise but as the words are now translated are fewest supplies and that which is supplyed referring vs to the whole matter precedent maketh better for the sense which is that it plainely appeares in Rebeccaes children which were Twinnes in nature euery way alike that the promise belongs not to all of Isaac or Abraham This is proued verse 12. which is to be read with the 10. verse by the Oracle of God to Rebecca when she resorted to the Lord for counsell about the striuing of the Children in her wombe before they were borne Of which Gen. 25.23 the summe whereof was that the elder should serue the yonger that is should be depriued of the birth-right and so of the blessing and of the Inheritance of Canaan a type of the heauenly inheritance For these words are not Historically to be vnderstood of earthly honour and bondage but mystically of spirituall For as concerning earthly it was contrary Iacob calling Esau Lord and so behauing himselfe towards him This Oracle is expounded verse 13. by another out of Malachie Iacob haue I loued that is elected proceeding from Gods loue
from Faith and saluation to be attained by hearing but not simply and absolutely because God when he pleaseth can extraordinarily worke Faith without the senses Wee haue some Notions of God left in Nature but to know God in Christ and things to be beleeued vnto saluation comes from without and requires Instruction How can they heare c. That is they cannot heare to faith without a Preacher Preaching and Hearing are Relatiues How can they preach except they be sent That is None can Preach except they be sent A man vnsent may debate or discourse of matters but not as the Embassadors of God to the begetting of Faith except they bee sent of God If a man take vpon him to preach not being sent hee were as good hold his peace As a priuate mans doings running on an Embassy of his owne head are not approued of the King so good workes onely with them whom he sendeth He that begets Faith in any is sent of God Sending is Externall or Internall We speake of externall which is by Ecclesiastike ordination from those who themselues haue beene first ordained and deriue their power successiuely from the Apostles and so from our Sauiour Christ doctrine Without the preaching of the Gospell there is ordinarily no saluation The Gospell is the power of God to saluation not written in leaues but preached Rom. 1.16 1. Cor. 1.21 Iam. 1.18 Vse 1. Saints are not to be inuocated because we may not beleeue in them This seruice of our Faith is onely due to God Vse 2. Faith breedes Prayer and indeede none can pray but beleeuers An vnbeleeuer may speake and say ouer a forme of words but pray he cannot without Faith When we are perswaded of the goodnesse of God and his readinesse to helpe then we fall to Prayer When Peter was in danger of drowning if hee had not beene perswaded of Christs loue hee would neuer so confidently haue cryed Helpe Master I perish The Saints whose practice herein must be our example for the kindling of Prayer haue vsed to stirre vp their Faith by attributing such Titles to God which doe manifest his Power Mercy and Truth As we esteeme not the cryes of such which trust vs not so neither doth God the words of them which beleeue him not Vse 3. Many thinke that of all other things preaching might best be spared and that the Ministers office is least necessarie but here we see that Faith and the promised good things cannot be attained without preaching Next to Christ it is the greatest benefite which God hath giuen to men For by this wee know and apply that to our Saluation When Princes are crowned they are bountifull so when Christ our King ascended he gaue gifts What gifts Some to bee Pastors and Teachers for the gathering and edifying his Church vnto saluation Ephes 4. Hee therefore that despiseth preaching despiseth the bounty of Christ and is guilty of his owne damnation For as our bodies cannot liue without bread so nor our soules without the Word Q. Shall none be saued but those which heare Sermons A. No Ordinarily Q. Cannot God saue men though they heare none A. It is a needlesse Question none denies but hee can yet when he giues ordinary meanes hee shewes he will saue no otherwise As a man refusing to eate because God can saue him without meate tempteth God so doth hee vvho following his pleasures and refusing to heare thinkes to be saued Manna is for the wildernesse which an Israelite lookes not for in Canaan where hee may sow and reape so while thou liuest in a Church where thou maist partake of the ordinary meanes vse them if thou wouldst be nourished in the hope of eternall life God could haue taught the Eunuch without Philip conuerted Paul without Anamias instructed Cornelius without Peter opened Lydias heart without Paul but hee vsed not the Ministerie of Angels but the ministerie of men to teach vs that it is his will wee should submit vnto it if wee would be blessed The Ministery of the Word is by the wisedome of God which reuerence thou vnlesse thou accountest thy selfe wiser then God Vse 4. The Papists from Gregory make Images Laymens books but God hath appointed not by looking on an Image but by hearing his ordinance to instruct the Church in the Faith Vse 5. None can preach till they be sent If God send not wee goe without good speede Therefore Esay Iohn Baptist Christ himselfe the Apostles goe not til their commissions be sealed by God Q. How may a man know who is sent of God A. A Minister may know that God sends him if he find his heart moued by GOD to desire the Calling for Gods glory if hee be competently qualified vvith learning godlinesse discretion vtterance if his gifts bee allowed by the Church and hee bee sent according to the ordinarie course of the Church wherein hee is a Minister which is not after one manner in all Churches neither is it necessary The Hearer may know that his Teacher is sent of God if his teaching beget Faith and Inuocation The blessing of God vpon his labours is an infallible token of his lawfull Calling so Ieremie approues a true Prophet Ier. 23.21,22 and Paul his Apostleship 2. Cor. 3.1,2 The Separatists as they deny our Church their mother the name of a Church so they deny vs to bee true Ministers of Christ But if ordinary begetting of faith be an argument of a lawfull calling Blessed be God we haue a calling to our comfort They say we are false Idolatrous Antichristian Ministers euen priests of Baal And I aske them whether ordinarily God conuerteth men to himselfe and stablisheth them in true Grace by false Idolatrous and Antichristian meanes Whether hee followes the priests of Baal with his aboundant blessing in their calling or his own Ministers whom he sends himselfe And if we be sent of God how dare they refuse to heare vs though there might bee some defect in our Calling which I am sure is as iustifiable as the calling in any Church vpon earth and when it is at the worst too good that theirs should enter into any comparison with it Howsoeuer they blaspheme our Calling I am sure that if there bee any grace in any of them they are beholding to the Ministerie of the Church of England for it Vse 6. How can they preach vnlesse they bee sent Therefore wheresoeuer preaching is it is by the sending of God and a token of his loue as where he sends it not it is a token of his displeasure toward the place Apoc. 1.16 Christ hath the Ministers as Starres in his right hand not onely for their defence but also to make them rise or set to seuerall parts of the world as he pleaseth He can make it raine on Gedeons Fleece Iudg. 6.37,38,39,40 and no where else and euery where saue on Gedeons Fleece If you haue the Word thanke him that sent it if
for a matter of faith though such a preacher such a great scholler Eliah hold this or that our plea must be but what sayth the scripture For men may erre but the answere of God is according to truth Remember this for matters of practise also If it be questioned whether thou shalt breake the Sabboth commit whoredome drunkennesse deceiue thy neighbour c. Thy companions it may be and thine owne heart will intise thee to doe such things but what sayth the scripture It teacheth thee another lesson namely that they which doe such things shall be damned Follow the aduise of the scripture or else it will torment thee on thy death bed VERSE 4. I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal IN these words is the substance of Gods answere Gods whole answere is not set downe but onely so much as might confute Eliah his paralogisme which serues Paules purpose Eliah did thus argue The Church which is not quite extinguished hath markes whereby it might be discerned But I sayth Eliah discerne no such in Israell therefore Thou doest not Eliah what art thou But I doe sayth the Lord know the heart and who are Iewes within I haue reserued 7000 as good as thy selfe who haue not bowed their knees to Baal 7000. Some curiously speake of this number but a number certaine is put for an vncertaine By 7000 sayth one the perfect summe of these who dealt worthily in not consenting to idolatry is expressed Seuen thousand men that is men and woemen noted by the more worthy sex I haue reserued to my selfe That is though I haue suffered many to fall away yet I haue reserued to my owne vse seuen thousand I haue reserued he saith not here are left me some by chance or at a venture or by Ahabs Iesabels and the diuels courtesie Nor some haue reserued themselues but I haue reserued as ver 5. A reseruation is made not a few but seuen thousand not some which were then Idolaters and after to be conuerted or Infants that had no reason but men that haue not bowed to Baal but sincerely worshipped me Who haue not bowed the knee that is by a figure worshipped in the least signe as making a leg It is added in the booke of Kigns nor blessed him by which it appeares that the Israelites when they came to their Images did both bow and kisse their Images as the Papists when they come by a Crosse or Crucifix put off their hats make a legge and also kisse some part of their Idols besides the Popes toe Thus in Hosee the Idolaters say Hos 13.2 Let them kisse the Calues so Iob saith Iob. 31.26.27 When I beheld the Sun or Moone if my mouth did kisse my hand c. as the Heathen which worshipped the Sunne because they could not kisse it kissed their hand which was abominable Idolatry Kisse the Sonne saith Dauid Psal 2.12 that is worship him So Emperours haue their knees Kings their hands kissed in token of subiection To Baal that is To the Image of Baal So was the god of the Sydonians called The word is good in the signification for it is as much as Lord or Husband so they that worshipped it declared thereby that that they were vassals and bound to subiection to it as the wife to the husband and therefore is Idolatry called fornication Baal is of the Masculine gender and the Article preposed is of the Feminine implying the Image as it is heere well supplied And heere we may find the Papists tardie making many Baals masculine and feminine and bowing to their Images which hence appeares to be flat Idolatry Now in these words two things are to bee considered the Summe of them and the Circumstances who are two First the Author of this Reseruation Secondly a description of the Reserued doctrine Doct. out of the summe The Church of God shall neuer be brought to such an exigent in the most difficult times but that there shall be many thousands which shall worshippe God in Spirit and truth It can neuer faile Matth. 16.18 and 28. vers last I am with you to the end of the world If to the end there should not be true worshippers this could not be true Vse 1. The best on earth may erre as Elias much more the Pope who is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians Eliah came into this errour by a passion of anger and feare Order your passions by the law of grace for if they be vngouerned they blinde the minde and as vnruly horses draw the chariot of our iudgement into the by-pathes of error Vse 2. Eliah erred in his censure concerning true worshippers Be not then rash in censuring thou mayest erre I would our Brownists would consider this who are quick-sighted abroad and blinde at home It is rashnesse to censure particular men much more whole Churches to be Idolatrous Antichristian no Church without God c. God accepteth of vs and of our deuotions and blessed be his name crowneth our publique worship of his name with vnspeakeable comfort why then dost thou condemne vs holding vs abominable in that wherin God accounts of vs. Art thou more iust and pure then the Lord How darest thou refuse communion with them who haue communion with Christ Repent of thy separation Vse 3. Nor multitude nor visibility are certaine notes of the true Church for then there had beene no Church in Eliah his time in Israel for the multitude was with Ahab and Iesabel and Eliah could not discerne one beside himself yet there were seuen thousand The Papists say the Church was alwaies actually visible to mans eye Nay they say that the Catholike Church is alwaies visible but the Creed confuteth them for we beleeue the holy Catholike Church It is beleeued therefore not seene discerned by faith not by sense But they answere that the Holinesse is inuisible not the Catholikenesse Indeede the holinesse of their Church cannot be seene neither can the Catholikenesse qua talis no more then the substances of things can be discerned with the eye If they had said that particular Churches are alwayes visible they had said somewhat and yet heere some cautions are to be remembred It is alwayes visible potentiâ but not actu It is simply in it selfe visible though in some respect it may be inuisible which respect is threefold First of place As the Sunne is alwaies visible but to vs then only when it ariseth in our Hemisphere So at Ierusalem the Church is not to be seene when it remoued to Pella Secondly of the Time as of persecution as in Eliah his time and in Queene Maries dayes when the Church was faine to flye into the wildernesse As the Sunne behinde a cloud in some respect is inuisible so may it be said of a Church Thirdly of persons which should discerne
way fit to saue men and those which being fit by their silence and negligence suffer men to perish Vse 3. Paul hath a great desire to saue them of his owne flesh ordinate charitie first regardeth ones owne So euery man first for his owne family and euery Minister first for the flocke committed vnto him Vse 4. The glorie of a Minister is principally in his learned and painfull preaching Maintenance degrees dignities make not a Minister honorable but are badges of such our Church and state appointing these as rewards of them who deserue to be honoured for their learning and worthinesse 1. Tim. 5.17 being a part of that double honour allotted for them by the Spirit of God There is a great deale of contempt cast vpon the ministery and euery base fellow can be eloquent enough in disgracing the Clergie The way to redeeme our function from the scorne of men is painfulnesse in our calling and sufficiencie of holy gifts for ministerial emploiments without these preferments will not do it As a gold ring in a swines snout and beautie in a woman without discretion so is dignitie conferred vpon a man unlearned and negligent Paul was both for person and means very meane yet when the Galathians heard him preach they esteemed him as an Angell and held him so deare that they would haue pluckt out their eyes to haue done him good As the honour of a King is in the multitude of his subiects so the glory of a Minister in the multitude of them he conuerts As the credit of a schoolmaster is to send many to the Vniuersities and of a Physition to heale many patients so is it the fame of a Minister spiritually to cure many and to send them to heauen Let vs therefore spend the candle of our life for the enlightning of others this will credit vs for we ought to be had in singular estimation for our workes sake Vse 5. There are three ends of a Minister in his preaching first to obey Gods commandement and the Churches who haue called him forth to preach Secondly to saue the soules of his hearers Thirdly that their hearers thriuing vnder their labors in faith and godly life may be a prouocation to others to follow them In aiming at and attaining these three we glorifie God These also must be the ends of hearers in hearing that they may set forth Gods glory first to obey Gods commandement secondly to saue their soules thirdly to prouoke others by their example and so to saue them Art thou seasoned with grace by hearing liue so that thou mayst rellish and season others that those which will not be wonne by the word may be won to the word by thy good conuersation Examine thy conscience hast thou done thus or rather when thou hast come from a sermon hast thou not by swearing lying backbiting false dealing quarrelling drinking c. caused profane men and women to blaspheme Christ and his Gospell and to wound them through thy sides If it be thus it were better that a milstone were hanged about thy necke and thou throwne into the bottome of the sea Is this to gaine Iewes and other profane men to the faith Nay it is to make Iewes Turks and Infidels to renounce Christianitie and those which are profane among vs to hate the profession and preaching of the Gospell the more What a blessing shall it be to thy soule if thy godly iust and good conuersation liuing according to thy profession bring others on to loue and heare the word and so to be saued I testifie to thee in the word of a Minister that thou oughtest so to liue as thou maist bring credit to the Gospell and prouoke others to the faith VERSE 15. For if the casting away of them be the reconciling of the world what shall the receiuing of them be but life from the dead IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one but that son their former life shall not come into remembrance They shall liue more And all this is deliuered by an Interrogation to shew that such happinesse and beautie shall then come to the world as we cannot imagine doctrine The calling of the Iewes shall be a new life and happinesse to the world so before vers 12. It is the iudgement of Peter Martyr a very learned man besides others that many things are spoken by the Prophets of the calling of the Iewes and of the happines of the Church which are not yet fulfilled and therfore are to be expected at that time Vse 1 Fellowship in grace is no hinderance to them which haue receiued grace as before Vse 2. Againe heere wee are to be put in minde to pray for the calling of the Iewes which shall bring so much good to the world as the sisters sent to Christ in the behalfe of their brother Lazarus Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes My spirit reioyceth at the remembrance of that day O how will the Iew put on as being ashamed to be ouergone by the Gentile How eagerly will he follow not a snailes pace which is the fashion now but euen flying with the wings of knowledge and zeale wee haue now the start of them let vs set the best foot forward and keepe it Vse 3. Till we be conuerted we are enemies and in open hostilitie with God the regenerate are Gods friends hee will saue his friends but as for his enemies they shall be slaine before his face Nay till we be called we are dead starke dead The father said of the prodigall childe being returned This my sonne was dead but now is aliue Luke 15.29.31 Dead though not bodily yet spiritually which is the very suburbs of hell Such as liue in pleasure are dead 1. Tim. 5.6 So much difference betweene vnconuerted men and conuerted as betweene dead and liuing men As the countenance of a dead man is gastly and his carkas proues soone vnsauoury so vnregenerate men are odious in the sight of God and men notwithstanding their outward ornaments and odours which is nothing else but the perfuming of a peece of carrion Hee that keepes company with the wicked is like the spirit that haunted the graues as thou hopest to be separated from them at the day of iudgement so now stand vp from the dead that thou mayest receiue light Ephes 5.14 The ministery of the word is the voice of God calling vs from death to life from hell to heauen those which contemne it must needs be swallowed vp of death If God hath breathed into thee the life here spoken of by this meanes manifest it by thy loue to the word by the actions of life Drunkennesse vncleannesse c. are dead workes Hebr. 9.14 so called because they bring death and are performed by them which are spiritually dead But godlinesse hath the promises
the naturall oliue An Oliue is of a iuycie and oylie nature The grace promised in the couenant is called fatnesse because it is as wholesome to the soule as oyle is to the body A like phrase is in the Psalmes My soule saith Dauid Psal 63.6 shall be satisfied with marrow and fatnesse The fauour of God shall be to Dauid as marrow and farnesse to an Epicure The grace also which we receiue from Christ for of his fulnesse we receiue Iohn 1.16 is called oyle of gladnesse Hebr. 1.9 because it gladdeth the conscience of sinners We partake of this fatnesse by incision into the stocke which is the Church of the Iewes This effect is set forth by an adiunct we partake not alone but with them that is the Iewes remaining vnbroken off so that by what grace the Iew is nourished and saued by the same grace are we The summe The Church of the Iewes is the stocke or body of a sweete oliue The roote is Abraham Isaac and Iacob with relation to Christ who fils both roote and body with oyle and fatnesse Out of this body sprout many naturall branches some proue vnfruitfull which the husbandman which is God breakes off and because he hath respect to the beautie of his tree not delighting to see it mangled he goes into the wildernesse the rest of the world out of the pale of Iewry and gathereth of the wilde oliue tree that is the Gentiles impes which he grafteth in the roome of them which are broken off and among them which stand whereby these wilde impes grow into the naturall oliue and partake of her fatnesse with the rest of the naturall branches The second reason is vers 18. taken from the relation betweene the roote and the branches as if he should say Despise not a Iew for he is a branch of that body and root which beares thee he is a naturall child of Abraham who in some degree is despised which is vnreasonable in as much as he is the roote that beares thee when his children are despised doctrine The Gentiles may not despise the Iewes They which are aduanced by grace are not to boast against them which are in misery Psalme 41.1 Exodus 23.9 Deutreon 10.19 1. Corinthians 13.4.5 The Pharisee disdained the Publican as a varlet or base fellow with This Publican But the Publican disdaines not him nor is disdained of God as the Pharisee was The vse of this is either in respect of the Iew or of the Gentile In respect of the Iew Vse 1. Some of the Gentiles are broken off some not at all The Church of the Iewes was neuer cast away onely the vnbeleeuers are broken Putata est oliua non amputata Ansel The oliue tree is pruned but not stocked vp The body and some of the branches remaine into which and among whom we are graffed We are graffed in among them and reciue of the fatnesse with them The Church of the Iewes not of Rome is properly our mother Church We must be the seed of Abraham if we will haue the promises and therefore beleeuing Gentiles are called the children of Abraham not naturall but by incision We bring nothing to the Iewes but receiue all from them for saluation is of the Iewes Ioh. 4.22 The Gentiles are not called to make a seuerall Church by themselues neither do they so for there is but one Church But they are called to be members of the Church of the Iewes as Christ saith Ioh. 10.16 I haue other sheepe saith he which are not of this fold What sheepe what fold Sheepe that is elect among the Gentiles This fold that is the Church of the Iewes Them must I also bring whither to the fold of the Iewes that there may be one fold or Church and one Shepheard In regard of the Gentiles Vse 1. Thou art made partaker of the fatnesse The same fatnesse nourisheth the naturall and ingraffed branches The Iew is saued by faith in Christ so are we Act. 15.11 There is no difference betweene the way of saluation in the old and new Testament but as this In graffing there is clay and binding about The Iew is bound about with a red ligature in regard of circumcision we with a white in regard of Baptisme and the white garments then vsed Let vs not then boast our selues against the branches for though they deserue the contempt that is cast vpon them yet woe be to them which are instruments to vex them Assur the rod of Gods wrath to that people is cast into the fire Esa 10.12 c. and shame couereth Edom for euer for his cruelty to the captiued Iewes Obediah Let vs loue them as we haue good cause for the roots sake There is no name of any nation that is named vnder heauen it not in contempt The life of this application we want because the wisdome of our lawes hath for their outrages long ago banished them out of this kingdome But whensoeuer thou thinkest of them thinke honourably pitty and pray for them Vse 2. We are here taught also three things to consider of 1. What we were before this grace receiued wherein we stand 2. How to carry our selues in this state of grace 3. How to know whether we haue receiued true grace be ingraffed into the naturall oliue or no. 1. We were before our ingraffing wild oliues Euen as the cursed heath in the wildernesse without Christ without God strangers from the common wealth of Israel Ier. 17.6 from the promises and from the life of God very caytifes this Paul bids all Gentiles to remember Eph. 2.11.12 that wee may prayse God for his mercy 2. Hauing receiued grace carry thy selfe without boasting against them that want grace when thou seest a profane wretch disdayne him not but mourne for him and say Lord looke mercifully vpon him and turne his heart Considering thy selfe and remembring thy former estate haue compassion on thy neighbour 3. Those which partake of the fatnesse of the oliue are ingraffed this fatnesse is the grace giuen to the root which is double the grace of iustification and sanctification If iustified and sanctified then ingraffed 1. For iustification oyle is good for medecine healing wounds and asswaging payne also it makes the countenance cheerefull Psal 104.15 so the grace of our Lord Iesus which is called the oyle of gladnesse maketh the righteous merry and ioyfull Feelest thou the mercy of God in the pardon of thy sinnes and hast peace with God This is the fatnesse of the oliue thou art ingraffed and become the child of Abraham the child of God 2. Sanctification may be knowne by effects and properties of it The effects are three 1. In the heart 2. In the tongue 3. In the life 1. If thou beest graffed in then thou hast the heart of Abraham thou louest goodnesse and hatest euill thou art vpright and sincere The wood of the oliue will not rott Cariem
out thou wert receiued in but this was not the cause of that neither is thy goodnesse the cause of thy standing in the Oliue which wert wont to stand among the bryers in the wildernesse God could haue brought thee in without breaking off the Iewes but he would not but hath done thee good out of their euill and hath brought thee in that thou mightest be the cause of their bringing in againe The proper cause of the breaking off of the Iew his infidelitie of the standing of the Gentile Gods grace Faith is the gift of God whereby we know apprehend and apply the promises relying vpon them Infidelity is a fruit of corruption whereby we know not the promises or knowing beleeue them not or beleeuing them to be true make them not our confidence Standing notes an estate wherein a man hath the fauour of God to iustification and saluation Breaking off the contrary Standing is a manifestation of Election by faith heere by saluation hereafter Breaking off is a manifestation of Gods Iudgement in this world by taking away from a people the Word and Sacraments the tokens of his loue and cognisance of his people so are the Iewes and also those famous Churches of Asia broken off and by giuing particular persons to hardnesse of heart After this world by separating such from Angels and Saints and by throwing them into hell Obiect It seemes then that a man may bee a branch and yet broken off Ans Similitudes are not to be pressed too farre Branches are to be distinguished some that haue onely an outward fellowship with the Oliue these may be broken off some that haue an inward partaking of the sappe and fatnesse of the Oliue these cannot So that there are Infidels out of the Church and Infidels in the Church The first Infidelitie is called Negatiue the second Priuatiue Yet it is to bee vnderstood that faith is not so the cause of standing as infidelity is of breaking off for infidelity is the meritorious cause of breaking off and faith but the instrumēt or staffe whereby we stand doctrine Our standing is by faith our breaking off by infidelitie 2. Cor. 1.24 Heb. 3.12 In this place to the Hebrewes there is the same name giuen to an vnbeleeuing heart which is giuen to that naughtie-packe the Diuell And Heb. 11.1 Faith is the ground of things hoped for or as Sanit Augustine Aug. tract 79. sup Ioh. of persons hoping God hath giuen faith to vphold vs not as a reed that may deceiue but as a pillar well translated ground being as the vnmoueable earth which we stand on we haue good footing by faith The Israelites were destroyed for their infidelitie Iude 5. Vse Beleeuers are truely happy vnbeleeuers truly miserable He stands in Gods fauour This is throwne away as a withered branch into vnquenchable fire Cain sinnes beleeues not hence he is tormented in conscience afraid of his owne shadow thinking the Diuell should meet him in euery corner a picture of the misery of an vnbeleeuer He that beleeueth is the sonne of God Iohn 1.12 what a prerogatiue is this What is he then that beleeues not Euen the childe of the Diuell Can there be any thing worse He that beleeues sayes God is true He that beleeues not sayes God is a lyar should not this be plagued Ioh 3. Ioh. 5.10 Christ dwels in the heart of a beleeuer as in his Temple Gal. 3.17 But the heart of an vnbeleeuer is the Diuel shoppe in which he forgeth and his anuile on which he hammereth all villanies his stye his stable and whatsoeuer can bee said that is more base Nay an vnbeleeuer is a Diuell Haue not I saith Christ Ioh. 6.69.70 chosen twelue and one of you is a Diuell see how Christ accounts of Iudas for his infidelity and treason Did I say a Diuell nay worse then a Diuell Iam. 2.19 The Diuels beleeue and tremble but many among vs beleeue not and many that beleeue there is a God and that he is a hater and reuenger of iniquitie yet when they are admonished of their pride drunkennesse breaking of the Sabbath c. moue no more then the stones in the wall What shall I say to make thee sensible of thy misery If thou beleeuest not the wrath of God dwelleth vpon thee The diuell worketh effectually in thy heart as he possesseth thee here so thou shalt possesse him hereafter for euer This consideration should moue vs to three things First to seeke faith Secondly to examine whether wee beleeue or no Thirdly to mourne for infidelity 1. Aboue all things labour for faith sell all for this let the fooles of the world drudge and droyle for a penny let vs seek for faith and whatsoeuer wee want let not vs want this by which we stand and without which we fall eternally 2. Many perswade themselues that they haue faith which will be found Infidels at the day of Iudgement Bee thou of good ground that thou beleeuest The fiue foolish Virgins thought they should doe as well as the other fiue but they were deceiued Thou shalt know whether thy perswasion be true sauing faith or no by three things 1. By the meanes whereby it is wrought which is the preaching of the Gospell If it arise from a conceite of thine owne braine it is but a mocke-faith and will not stead thee 2. By the manner how it is wrought first there is in euery true beleeuer a sight of sinne Secondly Humiliation for it Thirdly a change of the heart Fourthly a hungring after righteousnesse then comes faith 3. By the fruits faith workes by loue As the fruit shewes the tree so obedience shewes faith Many shew plainely they haue no faith for when prosperitie comes they feare not God and when aduersitie they runne from God to the Creature to Wizards to the Diuell for helpe as if there were no God in Israel Herein they are like a dogge hold vp a crust he comes fawning hold vp a cudgell and he runnes away so many let them thriue then God is a good God But let God lay his hand vpon them then they are gone to seeke a new master the Diuell yea if it bee but for the sauing a pigge or a cow what are such but Infidels Faith purifyeth the heart it will not suffer a man to be an Hypocrite to bee one thing without and another within one thing before men and another in secret Hee that beleeues Christ died and shed his bloud for him cannot but die to sinne and delight to liue righteously 3 Mourne for infidelitie euen for the least motion to it and the rather because it is the fashion of most to mourne for other things and not for this If a man be robd or his house be burnt he cryes out I am vndone But who is heard to cry woe is me for want of faith I am vndone for my vnbeleefe If wee heare of a theefe we cry hang him and perhaps we will cry
shame on a drunkard but there are few cry shame of themselues for infidelity that maine mother sinne Infidelitie is the bar of all goodnesse if a man heare the word without fayth it profits him not Heb. 4. as a bottle being stopt though it be throwne into the midst of the sea remaines emptie so an vnbeleeuer vnder the best meanes remaines vnblessed for the want of faith Labour to be sensible of this want Thinke what weeping and gnashing of teeth it will worke in thee at the day of iudgment when thou shalt see many who haue heard the word with thee to be receiued into heauen because they beleeued and thy selfe thrust downe to hell for thy infidelity remember that good man in the gospell who cryed with watery cheeks Lord I beleeue help my vnbeleefe Mar. 9.24 pray thou in like manner VERSE 20. Be not high minded but feare Here Paul answeres to the consequence of the Gentiles obiection because the Iew is broken off that they may be receiued in therefore they thought they might boast it followes not saith Paul shewing in these words both what should not follow viz. High-mindednesse and what should namely feare Be not high-minded the word is significant thinke not conceiue not highly of your selfe He said before boast not here he vseth an other word of purpose by which he strikes at the roote of pride poynting at the padde where the mistery of this iniquitie is couched doctrine Faith shuts out boasting Rom. 3.27 Eph 4.1.2 Ioh. 5.44 Phil. 2.3 Hab 2.4,5 At euery turne remember this saying Be not high minded Hath God giuen thee a liberall portion of riches wit beautie c Let this sentence alway sound in thine eares hast thou knowledge and vtterance Hearest thou any say few haue the knowledge you haue or can speak as you do Let this sentence stand sentinell to keepe thee from pride Let no grace puffe thee vp God loues we should acknowledge his guifts and giue him the praise God resists the proud Iam. 4.6 All other sinners fly from God The proud man as though he were of the race of the old Gyants resists him God giues grace to the lowly Psal 25 9. The rayne stayes not on the tops of the mountaines but the vallies are watred and made fruitfull God teacheth the humble The proud man is empty there 's little grace in him Height weakens a thing Altitudo nonest valida Chrisost hom 20. in epist ad Rom. and an emptie vessell makes the lowdest sound They which brag most haue least in them In the fanne the good corne goes to the bosom and bottom the flighty to the mouth and is vppermost The chaffe is aboue the corne not because it is best but because it is lightest There 's nothing in a proud man or if any good it is marred by pride as the Prophets pottage was by the bitter herb or the pretious oyntment by a dead fly The grace of our graces is humilitie There 's no difference betweene a mad man and a proud man but this we pitty him that is mad we hate nay God hateth him that is proud If thou wouldst haue comfort of thy guifts be humble Vse 2. Obserue First The signes Secondly the remedy of high mindednesse 1. The signes of pride are many Esay notes the daughters of Ierusalem for pride because of their fantasticall apparell but we are to enquire the signes of spirituall pride which are specially foure 1. Impatience of admonition to be deafe on that eare is a plaine token of pride Ioh. 9.39.40 The pharises who were proud take it in great scorne that Christ reproueth them of blindnesse when indeed they were beetle blind Proud Zidkiah cannot endure Micaiah his admonition 2. chron 18.23 He that swelleth when he is told of his fault hath a proud heart 2. Disgracing and diminishing the guifts of others with boasting of our owne declares a high mind The proud pharisee abased the publican and exalted himselfe Doest thou impute vnto others that they are cold couetous c. saying thou wouldest be ashamed if thou wert no better then they neuer looking at thine owne infidelity pride hypocrisie c. Verily thou hast a proud heart 3. Medling with things aboue our vnderstanding or measure notes pride also many presently vpon their supposed conuersion enter into controuersies censure particular men yea whole Churches as if they were ignorant of nothing when indeed they know nothing as they ought to know they rush into matters beyond the age of their Christianity Dauid approued his humility Psal 131. by not medling with things which were too high for him 4. Contention also argues pride as Salomon saith Prou. 13.10 What is the cause that in our Church many put quarrels and vrge with much violence their owne conceits as if they were vndoubted Articles of the Faith Surely it is our pride that makes our good Rebecca complaine of our striuing 2. The second part of this vse is for remedie where wee haue three things First the place to which the remedy is to be applied Secondly the remedy it selfe Thirdly the persons that need it 1. The place is the heart as Peter aduiseth Decke your selues inwardly with lowlinesse of minde There may be an abatement of pride outwardly and yet neuerthelesse within according to our saying There may bee as much pride vnder a leather Iacket as vnder a veluet gowne who seemed more humble then Diogenes in his tubbe and yet there was scarce any thing more proud as wise Plato could obserue A man would think that nothing could be more lowly and meeke then a Monke or Frier in his Cell and vnder his Cowle but the lesse pâ—ide is in their habite the more is in their heart Their Masters Title is a very lowly one Seruus seruorum but if a man should say that he were proud hee need neuer to come vnder confession for it 2. The remedy consists of many particulars wee cannot haue too much against this foule euil which vsed with praier will be of force to keepe our hearts from swelling 1. The first thing I commend to be vsed is a continuall remembrance of these and the like Scriptures Be not high minded God resists the proud c. Draw forth these as a sword to take downe this Peacocke 2. Remember the example and monition of Christ Learne of me not to walke vpon the sea or to make a world but to be humble and lowly in spirit Is Christ humble then be thou ashamed to be proud 3. Consider how God hath iudged the proud Pride thrust Angels out of heauen our first Parents out of Paradise hanged vp Haman vpon his owne gallowes made Nebuchadnezzar a beast c. Take heed by these examples 4. Consider that if thou hast any excellencie it is the gift of God 1. Cor. 4.6.7 What hast thou which thou hast not receiued It is an Asse that will be proud of a Lions skin which is not
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
by most seuere lawes It is not for nothing that God thus preserues them whereas in much shorter time many other nations are quite extirpated Vse 1. The calling of the Iewes is a mysterie seeke not further then is reuealed and beleeue that If thou askest how and when I know not because I find not reuealed God knowes which satisfies me It is the opinion of Lyra in his commentarie vpon this Chapter and so generally of the Papists that the Iewes shall be called presently vpon the discouery of the falsitie of Antichrist which if you vnderstand of a more notorious discouery then yet hath bene may haue some correspondence with the truth alwayes prouided that you seek not for Antichrist at Rome lest you find him with a triple crowne on his head And therefore the Iesuite direct vs to seeke for Antichrist among the Iewes in the Tribe of Dau at Ierusalem wherein they are like such birds who commonly draw vs away from their neasts by their fluttering and noise for the safety of their yong For their fable of Antichrist and of Enocks and Elias his preaching and death as the occasion of the calling of the Iewes cannot stand with this of Paul who affirmes that the faith of the Gentiles shal occasion their Conuersion But it is not safe to bee too bold in things not reuealed He that too earnestly lookes vpon the Sunne comes in the end to see nothing and hee that stands too neere fire may burne himselfe in stead of warming him Secret things are for the Lord but things reuealed for vs and our children for euer Vse 2. The end of the world shall not be till the Iewes are called and how long after that none yet can tell There are certaine foolish prophesies dispersed that the world shall end within these twenty yeares count such like the drunken prophesies of Merlin In all ages of the Church there haue been such fantasticall people in Pauls time there were such and they would haue fathered their brainlesse toyes vpon Paul 2. Thes 2.1.2 so also from Pauls time to this day many haue attempted to find out not the day and houre but the yeere of the last Iudgement which must needs be a note of great folly and rashnesse First because there are no plaine Scriptures for it but against it Secondly because the grounds of their conceit are vncertaine idle and friuolous as from Peters saying that a thousand yeeres is but as a day and from the collection of one Elias not the Prophet concerning the diuision of the terme of the world two thousand yeeres before the Law two thousand yeers vnder the Law two thousand yeers after the Law and from diuers mysticall numbers in Daniel and the Reuelation At these Saint Augustine laughes saying Aug. lib. 18. de Ciuit Dei cap. 53. 54. That the place in the Acts 1.6.7 hath bred the gout in the fingers of our Pythagorean Count-casters Thirdly if the last day be vnknowne as all acknowledge then the day before the last and so by consequence the last weeke moneth yeare age 1. Iohn 20. Fourthly all the Diuiners and Coniecturers about this point haue beene hitherto shamed such therefore that shall yet attempt it must expect the same measure which their fellowes haue had as a iust recompence of their madnesse It is not possible to know nor lawfull to enquire if it had beene for the Churches profit to haue knowne it I am out of doubt that God would haue reuealed it before now for no reason can be alledged why it should bee now more necessary to be knowne then forty yeeres ago Whensoeuer the time comes it shall come well for Gods children prepare for it that it may be a ioyfull and not a black and dismall time vnto thee If God should now this very day come to Iudgement How readie art thou Set thy selfe as before the Iudge If thou hast not repented in what a miseble case wert thou if this were the day and though this bee not that day yet it may bee the day of thy death which as it leaues thee so shall the last Iudgement finde thee Waite for the comming of thy Master To liue in drunkennesse and riotousnesse is to deny his comming at all What shal become of thee at that day when at the voice of the trumpet thou shalt peepe out of thy graue and see the world on fire the Iudge comming in glory in the clouds and the Diuell ready to torment thee Repent repent that at that day when the Iudge shall appeare thou mayest not hide thy head for shame but haue boldnesse before him Vse 3. Till the fulnesse of the Gentiles be come in yet there is an emptinesse among the Gentiles both in regard of number and in respect of grace which last emptinesse is a great impediment to the calling of the Iewes The great Idolatry of the Romanists and prophanenesse among other Christians is a stumbling blocke vnto them Let vs remoue it so behauing our selues according to our profession that wee may make a passage for their calling Vse 4. Come in whither into the Church which is the house of the liuing God All they which beleeue are within without are vnbelieuers It is our Fathers house where is bread inough without is nothing but hogges meat Out of the circle of the Church raines nothing but fire and brimstone Examine how thou art within whether as Cham in the Ark as Iudas among the Apostles as chaffe in the floore for in respect of their bodies many are within who in respect of faith and obedience are without It is all one to be without and to deserue to bee without Vse 5. Blindnesse or obstinacy is in part come to Israel but in the end all Israel shall be saued The comparing of these together Obstinacy and Saluation shew that an obstinate man quà talis is not in the state of grace and saluation Who haue this obstinate heart Surely the Iewes as we see but we need not seeke a Iew to find it among our selues is this iudgement fallen Concerning which we will at this time note these foure things First the misery of an obstinate heart Secondly the meanes whereby wee come into such an estate Thirdly the effects of it Fourthly the signes of it 1. Iobs estate was miserable when he vnderwent all the miserie the Diuell could deuise yet all that is nothing to a blinde obstinate heart this is worse only hell worse then it There are two estates of the heart most fearefull to feele sinne too much and to be past feeling In the first were Cham and Iudas whose ends were desperate But the second estate is more fearefull pray against it if you say a damnable diuellish hellish heart of any heart it is true of the obstinate heart The soft repenting heart is a heauenly heart there is a naturall hardnesse which is in all but the Iudiciall is a forerunner of damnation 2. A man comes