art not deliuered If a man sicke in his bed burning of an Ague fetching his breath with difficulty looking gastly c. should say he were well thou wouldest not beleeue him So when thou seest a man swell with Pride burne with Lust c. If he say he is in Christ and hopes to bee saued beleeue him not All the world cannot saue him VERSE 3. For what the Law could not doe in that it was weake through the flesh GOD sending his owne Son in the likenes of sinfull flesh and for sin Or by a sacrifice for sin condemned sinne in the Flesh 4. That the righteousnesse of the Law might bee fulfilled in vs who walke not after the Flesh but after the Spirit IN these Verses is a declaration of the deliuerance spoken of in the second Verse In which are two things 1. The necessity of it 2. The meanes whereby it is wrought The Necessitie in these words For what the Law could not doe in that it was weake through the flesh There is much diuersity in the reading of these words That of Camerarius is very plaine but the best and plainest is that of his Maiesties translation which I follow In these words of the Necessity are two things 1. Something vttered of the Law viz. that it could not deliuer vs. 2. The reason Because it is weake through the Flesh This is brought in by a Prolepsis Thus. What needs deliuerance by Christ seeing wee haue the Law which promiseth life to the obseruers If the Law be able to deliuer what need Christ If not able what auailes the Law To this Paul answeres by a Concession That indeed the Law is not able and therefore GOD sent his Sonne to do that which was impossible to the Law This then is affirmed by Paul that the Law cannot iustifie and deliuer Acts 13.38,39 Heb. 7.18 Q. What vse then of the Law A. Very great It teacheth vs Gods will concerning Obedience it shews what is right and wrong It is a Schoole-master to bring vs to Christ and the Gospel So that though the Law cannot saue vs yet neither can the Gospel without the Law which Ambrose elegantly sets forth by a similitude of the vpper and nether Milstone The Law saith he Ambrosius Ser. 29. per. totum is as the nether-Milstone which is slow and stirreth not the Gospell quick as the vpper-Milstone without which the nether-Milstone may seeme vnprofitable Yet cannot the vpper grind without the nether but both together make good Meale So Iustification as fine Flower is between the Law and the Gospell prepared for vs. Seeke not Iustification by the Law This were to seeke Life in Death Heauen in Hell Saluation in Condemnation There are two things necessary to saluation Iustification and Sanctification The Law can giue neither of these Pardon sinne it cannot Deut. 27.26 for it is the Office of the Law to curse transgressors Renew vnto holinesse it cannot though it can command vs to be holy The Law is holy in it selfe But to bee holy and to make holy are two things That the Law is in This the Law is impotent Vaine therefore is the hope of many who thinke to be saued only by their good seruing God and their iust dealing and that their good deeds shall preuaile against their badde For first our best deeds haue so much defect that though in some consideration they might bee worthy yet in other they stand in need of pardon Secondly all our good deeds though wee had as many as Abraham are of finite perfection and therefore cannot satisfie for the least sinne whereby an Infinite Maiestie is offended Thirdly if wee could doe good perfectly yet such doing is duty and duty dischargeth no debt In that it was weake through the flesh The Law cannot deliuer The reason because it is too weake How comes it to bee weake It is weakened through the flesh That is corrupted sinfull rebellious nature The Law is not weakened either in Precept or in Doctrine but onely in Iustifying of Man and this not in it selfe but by accident because wee are naught and not conformable vnto it If wee could perfectly keepe the Law it were as able to iustifie vs as euer There is no fault then in the Law but in vs. A blind man cannot see though the Sunne shine most cleere The fault is not in the Sunne but in his blind eyes So that wee are not benefited by the Law is our fault not the Lawes A cunning Caruer can cut the similitude of any Creature but not on a Rotten sticke yet no imputation to the Caruer So the Law hath skill to Iustifie but cannot doe this feat in our Rotten Nature doctrine The Law cannot iustifie vs because we cannot perfectly keepe it 2. Chron. 6.56 Iam. 3.2 Question How can we be guilty of the breach of that Law which is vnpossible for vs to keepe Ans 1. It is vnpossible here but in heauen it will be possible 2. It is possible to the Elect in regard of Christ in whom they haue fulfilled it 3. It is possible in regard of perfect obedience begunne in this life most certaine to be perfected after this life Yet it is impossible for Iustified men in This life perfectly to keepe the Law in themselues though the Councell of Trent haue determined it possible Concil Triden Sess 6. Can. 8. and wee also are bound to this impossible Law and that Iustly The Reason is Because to Adam in whom we were it was at first possible and by his transgression in whom wee sinned it became impossible So that God may iustly require it now of vs as a man may iustly require a debt of him who through his Ryot and Luxury hath made himselfe vnable to pay it A King loseth not his authoritie to command because some refuse to obey him nor God his right to command though wee by our naughtinesse haue made our selues vnable to performe his commands That seeming Contradiction attributed to Hierome is true on both parts Cursed is hee which saith God hath commanded impossibilities and Cursed is he which saith the Law is possible Vse 1. Thou failest in thy obedience yet if thou beleeuest and thy heart be vpright be of good Comfort Nor Abraham nor Dauid nor any of the Saints did perfectly keepe the Law or were saued by their Workes but by their Faith Doest thou beleeue and endeuour with an honest heart to obey though in much weaknesse Thou shalt be saued as well as Abraham For he hath the perfection of the Law which beleeues in Christ But thou wilt say that thou art vnworthy 'T is true So certainly was Abraham Let thy faylings humble thee and seeke for increase of Faith Vse 2. The Law is weake to saue so much as one but it is strong enough to damne thousands Remember that If thou beest a Blasphemer a Drunkard c. thou shalt finde it a Gyant If thou hast but one sinne vnrepented for it will
A PLAINE EXPOSITION VPON the whole 8. 9. 10. 11. Chapters of the Epistle of Saint PAVL to the ROMANS Wherein the Text is diligently and Methodically resolued the sence giuen and many Doctrines thence gathered are by liuely vses Applyed for the benefit of GODS Children Performed with much variety and conuenient breuitie being the substance of neere foure yeeres Weeke-dayes SERMONS By ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods WORD ROM 2.10,11 10. To euery man that doth good shall be glory and honour and peace to the Iew first and also to the Grecian 11. For there is no respect of persons with God NOLI ALTVM SAPERE LONDON Printed by George Purslowe for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1618. TO The very Noble and Religious Gentleman Master Nathaniel Bacon Esquire TO The very Honorable and most worthy Lady the Lady Iane Cornwalleys his wife Grace and Peace be multiplied from God the Father and from our Lord Iesus Christ SIR I PRESENT to your Nobleness these my poore labors which shall be much honoured if you will vouchsafe as gracious an eye to them written as you did a reuerent eare to them vttered by voice As a picture attaines not the life so neither can writing expresse that liuely Energie of the voice which consists in Vtterance and Action the two Ladies of Speech yet as the picture of a friend is much esteemed for the representation so I cannot but hope of your fauourable approuall of the Copy to whom the principal was so acceptable The stile must needs lose something because I haue endeuoured to abbreuiate many things in vvriting which I tooke more liberty in speaking to deliuer And yet I hope that nor I nor my labours shall for this lose with the Iudicious for Timantes a famous Painter as your selfe if any know was the more commended because by his pictures more was to bee vnderstood then vvas expressed As all that knowe your Noblenes haue experience of your Religious mind so haue I also of your deepe iudgement by whom no Author can lose you beeing able and vsing accurately to examine euerie vvord wherein any excellent thing may bee couched If I were able to write learnedly I would vvish such a Reader as I am MADAM I Humbly intreat you with fauour to receiue this fruit of yor owne goodnes If I haue performed any good by my poore labours those which receiue it owe the acknowledgement next vnto God to your Ladiship who haue so watered my studies with your coūtenance and beneficence that euen my Barrennes hath both by preaching and writing yielded some fruit which as it may be profitable to some is cōfortable to my selfe to haue brought forth so I hope it shal somwhat further your Ladiships reckoning at the day of Christ I know you take no pleasure to haue your goodnesse published because you account Vertues fairest Theater to be a good Conscience yet it becomes an ingenuous mind to professe by whom he profiteth And I wish that all the world vnderstood of your Honorable disposition and Christian carriage both in publique and priuate that many more might be prouoked by your Noble example For as in all natiue and infused Graces you immeasurably exceed the painted Sepulchers of these dayes so is your Ladiship in holy knowledge discreet zeale and compassionate charitie a liuely Image of those ancient Heroines commended by Saint Hierom and other Fathers and also by vnerring Writers As Ladies delight not onely to see faire Iewels and curious Needleworks but to take them out and weare them so I can truly testifie that your Ladiships care is not onely to knowe but to expresse and weare the good things you know in your conuersation I earnestly pray for the increase of Gods fatherly blessing vpon your soule and I craue your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all humble obseruance ELNATHAN PARR To the Christian Reader increase of faith and loue GEntle Reader thou hast here the summe of diuers of my Lectures vpon that most comfortable Chapter the 8. to the Romanes and also vpon those three difficult Chapters next following viz. the 9. 10. and 11. wherein I haue endeuoured plainly to open the words diligently to vnfold the Argument briefely to comprise the doctrine and being euidently proued liuelily to apply the same In which Application I haue had a principall respect of these three things namely to comfort the distressed sinner to humble the obstinate and to exhort and prouoke the penitent to more obedience Also those mysterious points of Predestination Reiection of the Iewes Vocation of the Gentiles and Revocation of the Iewes are here soberly and diligently discussed and made plaine Beside diuers dangerous Positions of the Romanists and of Arminius oppugned many other material doubts and questions cleered by the way As I haue laboured to doe thee good so I desire thee not to requite me with euill If in some things thou thinkest otherwise abound in thine owne sence but censure not rashly remembring that it is easier to pluck downe a house then to build one If thou blamest the stile as too homely be perswaded that wise men desire rather a carefull then an eloquent Physician If thou readest therein read to profit thy soule which if thou doe not we are both losers but thou must giue account for both our losses For as for vs we are vnto God a sweet sauour of Christ both in them which profit by our paines in them which profit not That thou mayest profit I commend thee to God to whom also I desire thee to commend this labour and Thy true friend in our common Sauiour Elnathan Parr A briefe summe of the Doctrines handled in this BOOKE CHAP. VIII Doct. 1. THose which are in Christ by Faith shall not be condemned Verse 1. Doct. 2. Our vnion with Christ the cause of our good life Doct. Our vnion with Christ frees vs from the power of sinne and of death Verse 2. Doct. 1. The Law cannot iustifie vs because we cannot perfectly keepe it Verse 3. Doct. 2. Christ came into the world and was incarnate of the Virgin Mary not of his owne will and yet not vnwilling but by the will and Decree of his Father Doct. 3. God by the death of his Sonne on the Crosse in our nature hath so taken away and abolished sinne that it can not rule in vs here nor condemne vs hereafter Doct. Whatsoeuer Christ did concerning the Law is ours by imputation so fully as if our selues had done it Verse 4. Doct. Carnall men and spirituall are contrary Verse 5. Doct. Whatsoeuer the flesh or corruption doth minde or sauour bringeth death so on the contrary for the spirit that is the regenerate part Verse 6. Doct. 1. All vnregenerate men are enemies to God and God to them Verse 7. Doct. 2. The Law of God is the rule of our subiection to
vs. Art thou afraid of Damnation because of thy sinnes Bee of good Comfort Thou hast Christ for thy Aduocate 1. Ioh. 2.2 If we be to sue downe a Commission we desire to haue the wisest and ablest men to sit vpon it If we haue a suit at Law wee couet to get the best and learnedest Councell and in most fauour with the Iudge Now wee haue a suit for Saluation wee haue strong Aduersaries The Flesh the World the Diuell the Law Who shall be our Man of Law to plead for vs Shall an Angell No we haue Christ himselfe the Lord of Angels The wisest for hee is the Wisedome of his Father and most in fauour with the Iudge for in him is God well pleased And indeed Christ hath taken our Matter vpon him God hath retained him for vs. How then shouldest thou not haue the Sentence passe on thy side Committit se homo viro disertae linguae non perit committis te Verbo periturus es Aug. Thou committest thy other causes sometimes to a man and speedest if thou committest thy selfe to that Word canst thou perish He knowes the moment of thy cause and the reasons whereby he should perswade It stands him vpon that thou preuaile because thou art of his bone and his flesh Be sure to bring him his Fee that is Faith Repentance and Obedience and thou canst not lose the day If thou canst beleeue hee can saue thee nay he must it is his Office God hath inioyned him and hee is faithfull as Moses nay more faithfull Moses as a Seruant he as a Sonne Let him that hath an Office Heb. 3.2,5,6 Rom. 12.7 wait on his Office saith he to vs and can hee neglect his Office Reade Ioh. 6.37,38,39,40 It is the will of his Father which hee alwayes delighted to obey that hee should cast away no poore Sinner which beleeues and repents Goe therefore thou Penitent Soule to Christ desire him to doe his Office to take away thy sinnes and comfort thee Hast thou no feete Hast thou stumps Creepe to him It is as possible for him to reiect thee as it is possible for him to be vnfaithfull Vse 2. Seeke not to the Virgin Mary to Angels or Saints for Saluation it is not their Office but Christs Hee offers it thee in his Word see thou refuse not to receiue it This refusall brought wo vpon Corazin and Bethsaida Mat. 11.21 Yea the dust of the feet of our Preachers is to be shaken off as a witnesse against such as contemne the grace offered in the Gospell and it shall bee easier for Sodom and Gomorrah then for such Mat. 10.14,15 Let vs not then harden our hearts any longer but while hee speaketh let vs heare his voice while hee calleth let vs make obedient answere while he stretcheth out his hands let vs runne into the Bosome of his mercy that we may be saued Amen Condemned in the flesh The former effect was a Commission from the Father to his owne Sonne In these words is the second effect containing the Returne of the Commission All Commissions speed not This sped according to the intent of the granting for sinne was condemned and taken away In this effect are 4. things First the Efficient God Secondly the Action Condemned Thirdly the Obiect Sinne. Fourthly the Subiect in the Flesh God the Father as before Condemned To Condemne is an Action of a Iudge giuing sentence against a guilty Person So is it not heere for sinne is not guilty but makes guilty Condemnation is also many times taken for the punishment which the delinquent condemned suffers neither is it so here but after a similitude as condemned Persons executed cease to bee and are taken away so Sinne is taken away Tollūtur èmedio * Beza Some expound it Hee abolished it Caluinus Some Hee abrogateth the power and reigne of it as a man hanged loseth his Offices Aquinas He weakened Ambrose Hee tooke away the authority of sinne So Martyr Hee put out of authority and Office as if the King should take away his Commission from a Subiect and disgrace him So God by Christ put sin out of Office with all the reproach that might be As Souldiers and Captaines are sometimes cashierd and sent away disarmed so Christ hath cashierd this Captaine Sinne. 3 Sinne That is All sin whatsoeuer had any consideration of sin Originall with the fruit which is Actuall sin and both these with the effect which is Condemnation Hee condemned and abolished it in regard of dominion and damnation and so it answeres vnto the freedome spoken of in the second verse 4 In the Flesh Flesh heere for the nature of Man which Christ assumed The Article would heere be expressed in That flesh The Syrian Translator In His flesh The sense Wee are freed by the Law of the Spirit of life which is in Christ for He abolished sinne in his Flesh so that wee being Flesh of his Flesh and Bone of his Bone must needs also be deliuered doctrine God by the death of his Sonne which Hee did suffer on the Grosse in our Nature hath so taken away and abolished sinne that it cannot rule in vs heere nor condemne vs heereafier Esay 53. Iohn 1.29 Heb. 2.10 to which adde Heb. 5.9 Vse 1. Sinne was condemned in the humane Nature of Christ not in the Diuine for that is impassible but the Person must bee Diuine For neither Men nor Angels could haue borne the punishment of sin but themselues must haue beene for euer condemned withall To sin is Mans worke But to condemne sin is Gods worke Q. Why did not GOD pardon sinne at once and spare his own Sonne A. The threatning Gen. 2.17 required that Man must dye for his transgression which if hee had done in this owne person he could not haue been saued Neither indeed is it to be imagined that God can forgiue sin without satisfaction to his Iustice not for any defect of power but for the perfection of his Nature which cannot but hate and punish sin Nothing is impossible to God 2. Thes 1.6 but that which hee willeth not and hee cannot will that his Iustice should be vnsatisfied Q. How can the Temporall punishment in the Flesh of Christ satisfie for the Eternall to be suffred by vs A. Though he suffred not long yet he suffred much And though the Action or rather Passion was of short continuance yet the vertue is euerlasting and infinite sutable to his Person which suffred who is Infinite Vse 2. Sinne is fully destroied because it is Gods worke and iustly because condemned And Beleeuers cannot iustly be now condemned because Christ hath payd the Debt Sinne is condemned our greatest enemy What should let vs greatly to reioyce If a man in authority being our vtter enemy should bee imprisoned put from his place and made Iacke out of Office as wee vse to say it would make vs exceeding glad or as if thou hadst a
among our selues for whom we may say ten thousand times more alas Yes certainly namely for them which hauing the meanes of faith which is the word yet contemne the same alasse alasse for them for their estate is more desperate Turne not this grace into wantonnesse it will encrease thy torments Vse 3 Sinne breeds sorrow and many times sorrow killes the sin which bred it as a worme breeding in timber consumes it So the sinne of the Iewes workes to the good of the Gentiles by the goodnesse of God One calls the sinne of Adam happie Greg. Mag. because it was the occasion of the reuealing of Christ so in some sort may wee say of the sinne and vnbeleefe of the Iewes Quest But are not men execused if good come of their sinnes Ans No because they intend not the good neither are our actions to bee censured by the good comming of them but by the law of God Therefore it was a vile part of that strumpet-Nunne who was the mother of Lumbard the Master of the Sentences and of Gratian â—he Compiler of the Decrees that being admonished to repent of her vncleannesse answered she would not affirming that she had merited thereby much in bringing two such lights into the world as they were Vse 4. The Iewes are in a miserable state for our sakes God forbid that we should lightly esteeme of the grace God offers vs it comming vnto vs at so deare a rate as is the casting off of Gods deare people the Iewes A Heathen King caused a corrupt Iudge to be flayne and the seate of Iustice to be couered with the skinne that the sight thereof might admonish succeeding Iudges to beware of bribes So me thinkes we should neuer see heare reade meditate of a Iew but we should lay our hand vpon our heart and say Thus are these poore wretches dealt withall for my sake what manner of person therefore ought I to be Vse 5. When we were infidels God shewed vs mercie much more will he be mercifull to vs now we beleeue VERSE 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also might obtaine mercie THere haue beene many questions about the meaning of these words arising from the differing pointing of it as whether the Incisum be to follow beleeued or your mercy and so whether through your mercie be to be read to the first clause of the verse or the second They that haue read it to the first Coment Hieron ascrip haue some of them expounded your mercy of Christ called our mercy as he is our peace because the author of these things but this cannot be the meaning because of the termes of the similitude and it agrees not with the words Others expound that because god shewed the Gentiles mercy therefore the Iewes beleeued not but this is false Erasmus for first they refused to beleeue and then the Gentiles were called Others giue this meaning Aquin. that the Iewes beleeued not that the GeÌ„tiles might obtaine mercy but this was sayd before ver 30. And therefore not the same must here be ment but something to answere vnto it To auoid these impertinent expositions the right is to read it according to his Maiesties translation where there is a necessary trajection of this word that which word if it be referred to the Iewes notes the euent but if to the counsell of God as is best here it notes the end Here there are three things of the Iewes answerable to the thre things spoken of the Gentiles ver 3. 1. The Gentiles were in an estate of vnbeleefe the Iewes are in such an estate 2. The Gentiles haue receiued mercy The Iewes shall 3. The Gentiles receiued mercie by the vnbeleefe of the Iewes the Iewes shall receiue mercy by the mercy shewed to the Gentiles So the argument is that as God hath dealt with the Gentile so will he deale with the Iew and this is brought in to abate the pride of the Gentiles who despised the Iewes as if there were no mercie for such wretches Now saith Paul consider thy selfe thou Gentile what wert thou before thou wert called wert thou not a worshipper of diuels in a grieuous estate of sinne If then there was mercie for thee why not for them Why should their infidelitie be a greater impediment to them then thine was to thee Nay there is more likelihood of their calling then was of thine in regard of the occasionall meanes for thou camest in by their vnbeleefe they shall come in by thy faith which is more effectuall for the bringing of such a thing to passe doctrine The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercie Esa 46.4 and Ier 24.6.7 If the reiection of the Iewes be finall how are they caried to old age and not rooted out and destroyed contrary to these prophesies And their receiuing shall be occasioned by the mercy shewed to the Gentile v. 11. Vse 1. There is yet mercy for the Iewes by the example of the like mercie to the Gentiles Ob. But it is now almost sixteene hundred yeares ago since they were cast off is it likely that after so loÌ„g time they should be called Ans Yes for the Gentiles lay longer vnder their infidelitie and yet at last receiued grace and were called for from the time of Abrahams calling to the destruction of Ierusalem is about two thousand yeares therefore the Iewes may be yet called notwithstanding this long time though it were not this hundred or two hundred yeares Surely the preseruation of that people in the prouidence of God notwithstanding all their affliction to be a people distinguished not only in name and apparell but in customes ceremonies religion from all other nations argues that God hath some good purpose to them because we see the Troians Vandals Hunns and diuers other nations to be quite entinguished especially for their destinction from other people Therefore if thy authorities and reasons against the generall calling of the Iewes be not of more force then the authorities and reasons alledged for such calling from the 11. ver hitherto at least cease to contradict it whosoeuer thou art Vse 2. Faith is not in the power of man nor can any meanes effect it without Gods blessing one would thinke that this long affliction of the Iewes might make them crie peccaui beside other meanes God hath affoorded them but yet they are obstinate When therefore thou art visited with trouble pray it may be sanctified to thy profit When thou comest to the word pray also for a blessing else it will be vnprofitable though the preacher were a sonne of thunder Vse 3. Carry thy selfe meekly toward a Iew and toward vnbeleeuers among our selues and that considering thy selfe who wert sometime in the same condemnation Iudge not thy neighbour for damned though he be now a wretch he that conuerted thee can in his good time conuert
is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
persons of base and condemned wretched to beare their Shame No suing for this Dauid wisht that he had dyed for Absalon But Christ our Dauid dyed for vs indeed Vse 4. Heere is singular comfort for this is our due from this place The Law must haue its right before a sinner can be saued We cannot of our selues fulfill the right of it Art thou in Christ by Faith Be of good comfort Christ hath fulfilled it in thee and thou hast fulfilled it in Christ Thou mayst bee threatned by the Law in regard of thy dayly failings But here is a non obstante by the goodnes of thy surety As a man hauing broken a penall Statute if hee once haue vndergone the Law he feares not any more either Iudge Officer or Law for that fault So because Christ hath vndergone the Law for vs wee need not feare And as the Debter by the payment of the surety is deliuered so wee by the suffrings of Christ But thou wilt say that thou still sinnest and canst not fulfill the Obedience of the Law I answere that this right also of the Law is fulfilled in thee by Christ if thou beleeuest For hee that hath Christ though hee hath not kept the Law hath the whole righteousnesse of the Law Christs righteousnesse is a large Garment couering himselfe and vs too Iustitia Christi non pallium breue Bernh This Garment is not of our buying or working but it is better because wrought by Christ and wee shall also haue a righteousnesse of our own in the kingdome of Heauen Vse 5. Christ hath stood in thy stead and endured the sharpest of Gods Iudgements which hee deserued not that thou mightest taste the sweetest of Gods Mercies which thou deseruedst not How should this bind thee vnto Him in all obedienced The Borrower is a seruant to the Lender as Salomon saith Prou. 22.7 and the Receiuer to the Giuer Christ hath done and suffred so much for thee shalt thou deny him any thing Euen thy life if He require it Now what would Christ haue thee to do He hath borne the punishment of thy sinnes He would then haue thee cease from sinne Hee endured basenesse and pouerty for thee Repent then of thy Pride His blessed Mouth was buffeted and spit vpon for thee Hee would now haue thee to leaue thy Swearing Lying filthy and vngodly talke and to vse a holy and gracious speech His heart was pearced for thy sinnes thrust not the speare of thy sinnes into his side againe but regent and please thy Sauiour in the amendment of thy life VERSE 5. For they that are after the flesh doe mind the things of the flesh but they that are after the spirit the things of the spirit 6. For to * Or the minding of the flesh be carnally minded is death but to ° or the minding of the spirit bee spiritually minded is life and peace 7. Because * or the minding of the flesh the carnall mind is enmity against God for it is not subiect to the Law of GOD neither indeed can bee IN the premises Saint Paul hath deliuered that there is no Condemnation to them which be in Christ because they are deliuered from the condemning power of sinne God hauing condemned their sinne in the flesh of his Sonne And lest any should heere take liberty to sinne hee hath there admonished that such comfort and priuiledge belongs vnto them onely which walke not after the flesh but after the Spirit This last point is farther inforced in these three verses by an Argument taken from an Opposition of Contraries The dispositions of Carnall and Spirituall men are contrary Therefore their end must be contrary Of the contrariety of their dispositions speakes the fist verse of their contrary ends the sixt verse one part whereof is prooued in the 7. verse the other part is easily vnderstood First of the fift verse They which are after the Flesh that is which are in a meere vnregenerate estate To be in or after the flesh and the flesh to bee in vs differ This is incident to the Regenerate that proper to the vnregenerate But vnderstand to be after the Spirit not to bee meerely spirituall but to bee Regenerate The things of the Flesh Earthly things which are either good as Moralities Indifferent as Riches or euill as Whoredome The things of the Flesh heere principally meant set downe Gal. 5.19,20,21 The things of the Spirit also set downe Gal. 5.22,23 To mind must be taken largely comprehending Thoughts Meditation Desire Delight Study To Sauour The sense Caruall men sauour Carnall things Spirituall men contrary doctrine Carnall men and Spirituall are contrary Gal. 5.17 2. Cor. 6.14 Iames 3.15,17 And Salomons foole and wiseman so often opposed shew the same Vse 1. Why cannot Carnall and Spirituall Godly and Godlesse men agree together Prou. 29.27 Why is a wicked man an abomination to the Iust and contrary Here 's the reason They are contrary of contrary nature and disposition Fire and Water are not more contrary Clay and Iron wil not weld together so friendship is where there is likenes Birds of a feather will flye together Gods Children wonder that wicked men can bee so ill and wicked men wonder that the children of God will not run with them into all excesse and Ryot From this contrariety is it that Adulterers Drunkards vaine persons find fauour there where a good man is hunched at That an Idle person who will let his worke to runne to the Ale-house and to vanity shall bee borne with but if a poore man let an houre to go to a Sermon hee 's an Hypocrite 't is pitty to do any thing for him A Philosopher being asked why men sought more to rich men then to wise men answered because it was possible they might be rich but not wise So if any aske me why wicked men are of some more fauored then good men the Answere is ready Because they which fauour wicked men either are or meane to bee Whoore-masters Harlots Theeues Drunkards c. but to bee godly they purpose not Doest thou hate good men and rayle on them Well go too shew thy selfe what thou art No body hates an Israelite but an Aegyptian or a Canaanite no body mocks Isaack but Ismael betraies CHRIST but Iudas is an enemy to a godly man but he which is contrary Put Fire to Fire or Water to Water and there is no commotion but put Fire to Water or contrary and then what a noyse and Thundring So if a wicked man meet with a wicked man there 's shaking of hands and much gladnesse but if a good man come in their way hee 's sure not to passe without a mocke or taunt If thou fearest God let not this discourage thee It 's a signe there is some goodnesse in thee otherwise the Diuell would not in his Instruments so rage against thee Vse 2. As it 's easie to discerne betweene Muske and a Muck-hill
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
goes before in this Chapter So then For they therefore The Aduersatiue being put for an Illatiue Which are in the Flesh Not which are married as one fondly expounded Syriemus Papa for the beginning of the next verse confutes it But which are Carnall and vnregenerate The phrase is significant noting a man drownd in corruption Wee say of a man ouercome of Anger Hee is heat Of a Drunkard Hee is in Beere or Wine Acts 8.23 So Simon Magus is sayd to bee in the Gall of Bitternesse Cannot please God Nor their persons nor their thoughts words or Actions till they be renewed As Snow can neuer be made hot while it is Snow for Fire or heat will dissolue it into Water but then it may be made hot So the Carnall man in that estate cannot please God but change him into a sanctified estate and then he can doctrine The meaning which is the Doctrine A Carnall man cannot please God because hee is not subiest to his Law Heb. 11.6 Rom. 14.18 Gal. 6.16 Q. Why should wee bee punished for that wee cannot doe A. Yes great reason For wee cannot because wee will not and wee will not from our owne corruption which wee haue not from GOD but from our selues Vse 1. A Man may be Prudent Learned Liberall do many beautifull things in Nature and yet not please God An euill Tree such is euery vnregenerate cannot bring forth good Fruit. The substance or matter of the worke may bee good but the worke cannot be so called vnlesse it bee done modo forma Veluet is good matter to make a Garmēt yet it may be so mard in the cutting that it shall neuer obtaine the name of a good Garment Pieces of Timber are good matter for a House but they must be Artificially framed An vnregenerate man giues Almes and in giuing sins not because hee giues but because he giues not in the manner he should Some may then say it 's good not to giue at all Nay not so they are good vsu though not cultu there is good vse of their Almes though they be no pleasing seruice to God He sins that giues not as he should but he sins more that giues not at all Rest not then in this because the matter of thy works is good but adde also the right manner In Faith And the right end The glory of GOD. The matter of Cains Sacrifice for ought wee know was a good as Abels But Abel offered in a better manner and to the right end The Diuell can bee content thou shouldest doe good for matter but if thou wilt please GOD the matter and manner also must bee according to his will Vse 2. An vnregenerate man is most miserable because he cannot please God Prou. 20.2 For if the displeasure of a King be the death of his Subiect how fearefull is the displeasure of God It 's a most sweet thing to please God This is the happines of the Regenerate though they deserue it not yet their Persons and Actions please in CHRIST through Faith Deare is the affection of Parents to their Children so is the fauour of GOD a precious thing and to be desired Dauid preferres the louing Countenance of GOD before all earthly things Psal 4.6.7 And good reason for it brings peace of Conscience breeds confidence in Prayer and is the fountaine of all good things vnto vs. Thousands of Rams and Riuers of Oyle will not please God Micah 6.7,8 but subiection to his Law will If thou beleeuest Vnregenerate regenerate men please the Diuell Pray thou for Renouation that thou mayst please thy GOD. Vse 3. Let this spur thee on to Obedience because therein thou pleasest GOD. If thou beest a seruant displease thy Master and see what thou shalt get by it for they which please are preferred If thou hast a contrite heart thou pleasest Be more contrite If thou giue Almes thou pleasest Giue more If thou Prayest hearest the Word beest Obedient thou pleasest exercise thy selfe in these things the more so serue GOD that thou mayst please him in reuerence and feare Heb. 12.28 VERSE 9. But yee are not in the flesh but in the spirit if so bee that the spirit of God dwelleth in you c. And so to the end of the 11. verse HItherto of the comfort with the Confirmation Now of the third part which is the Application to the Romanes in the 9.10 and 11. verses wherein wee haue two things 1 The Application 2. The Amplification The Application is set downe in the first words of the 9. v. The Amplification in the rest of the words of the 9. verse and in the 10. and 11. verses In the Application are two things 1 The Application it selfe 2. A Confirmation of it in these words if so bee that the spirit of God dwelleth in you There is no Condemnation to them which are in Christ These are such which walke not after the flesh but after the Spirit Now saith PAVL you Romanes which beleeue are not in the flesh but in the Spirit So then the Application is two waies set downe 1 Negatiuely ye are not in the Flesh 2 Affirmatiuely but in the Spirit Now. or But. Yee Not all the Romanes but beleeuers which are in CHRIST Hee speakes to the Wheat not to the Chaffe to the Corne that is hidden not to the stubble which is appearing a Tritico dixit non paleae massae latenti non stipulae apparenti Ansel Are not in the Flesh Fleshly life saith Chrysostome Vnderstand as often Corruption of Nature Hee denies not the Nature of the flesh but the euilnes not that no flesh is in them but that they are not in it or subdued by it But in the Spirit by the opposition Spirituall Regenerate The consideration of these words is two-fold 1. Relatiue or 2. Simple The Relatiue respects that which goeth before Where is to be noted that the Apostle applies the things deliuered to the Romanes From whence ariseth this Doctine doctrine The Generall Doctrine Preachers are to apply their doctrines to their hearers So did Nathan 2. Sam. 12.7 So did Peter Acts 2.36 whereby diuers Iewes were conuerted So did our Sauiour Christ Luke 13.3,5 Application is a part of Spirituall wisedome wherby things are so transferred to vse as that we growe not onely in knowledge but also in Godlinesse And it is either of the Minister or of the People Of the Minister when he not onely giues the sense and diuideth his Text but also diuideth and distributeth Consolations 2. Tim. 2.15 Threatnings c. to whom they doe belong Of the People when they also lay to their hearts things deliuered bringing all to their Conscience Accusing or Excusing Vse 1. Ministers must apply in their preaching 1. Cor. 4.1.2 They are Stewards and such must be faithfull This Faithfulnesse appeares three wayes 1. To prouide wholesome viands for the Family 2. To distribute the Prouision 3. To doe this
is the Spirit maketh Intercession for vs that is teacheth vs to make Intercession According to his will as it is reuealed in his Word doctrine The way to haue our Prayers heard is to pray according to Gods will 1. Ioh. 5.14 Iam. 4.3 Vse 1. Wicked men shall not bee heard to their benefite Prou. 28.9 The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues saying His bloud be vpon vs but he onely approues the prayers of his children A wicked man can haue no hope to bee heard for whosoeuer remembers that free will not doe that which hee hath heard must needs distrust to receiue that which hee asketh When our good life agreeth with our good words then is there confidence and lowd crying in the eares of God Vse 2. Wouldest thou be heard Aske then those things which are according to Gods will not thine owne In Prayer it is a great grace to renounce our owne wils And he doubtlesse is the best seruant that desireth not to heare that which he will but which willeth that which he heareth Submit thy will to Gods for better knowes the Physicion what 's fit for the sick man then himselfe If thou askest any thing either thou shalt haue it or if thou hast it not it is not expedient for thee to haue it and then GOD doth not thy will that hee may doe his owne for thy good VERSE 28. And wee know that all things worke together for good to them that loue God to them who are called according to his purpose HEre is a new argument to comfort and encourage vs vnder the Crosse taken from the profit the Crosse brings The Crosse tends to our Good to further vs to godlinesse and the Kingdome of Heauen therefore wee may not bee discouraged In this Verse are two things 1. A Proposition All things worke together for them which loue God 2. The proofe which is double 1. From the experience of all Saints We know 2. From a description of them which loue God they are the Called according to Gods purpose We know The wicked knowe not this secret As the Philistims vnderstood not Samsons Riddle but wee know the Crosse is a help All things Aquinas ante â—um Aug. lâ—b de cor gra c. 1. Euen sinnes because from their fals Gods Children arise more warie and carefull The best things of the wicked euen their prayers turne to their hurt the worst of the godly euen their sinnes turne to their Good Satan then gets nothing in the end by tempting vs to sinne but the greater ouerthrow of his owne Kingdome I dare not say that this is the meaning of these words For sinnes indeed turne to the good but worke not the good of Gods children as afflictions doe For sinne is not appointed to be done as the Crosse is appointed to be suffered neither can it be said that sinne is sanctified to this purpose as are afflictions Here properly by All things is meant all Aduerse things Worke together not inuicem betweene themselues but together with God Not of their owne nature for so they doe not co-operate but contra-operate but beeing sanctified by God Ansel and therefore one takes the Verbe passiuely are wrought for indeede take away God and afflictions worke to our hurt For Good That is the chiefe good Eternall life To them which loue God So are Gods children described for it is proper to children to loue and obey their Father To them which are called according to his purpose That is God hath purposed the saluation of his children hath chosen and called them vnto it therefore it must needs bee that afflictions comming from God must further them to eternall life Otherwise he should do that which should hinder and crosse his owne purpose which is not done by wise men much lesse by our most wise God doctrine All Afflictions further the good of Gods children Psal 119.71 1. Pet. 1.6,7 3.17 4.19 2. Cor. 4.17 Iosephs afflictions furthered Gods purpose of honouring him Gen. 50.20 and Pauls afflictions furthered the cause of the Gospell Phil. 1.12 Vse 1. The admirable power and goodnesse of God is here noted that he can and doth ouerrule the nature of euil things so as to make them serue for much good yea to bring good out of them as he brought light out of darknes He can sweeten these bitter waters As the Apothecary of poison makes Triacle to driue out poison So can God make the poison of afflictions which in themselues are the curse of the Law to driue out the poison of sinne God makes afflictions worke to our good in two respects 1. Of Sinne. 2. Of Grace 1. Of Sinne two wayes First to preuent it Secondly to cure it 1. A Physicion opens a veine not onely to cure but many times to preuent a disease God knowes our disposition Hee sees that many times wee are inclined to Pride Vncleannesse Couetousnesse Reuenge Now that wee should not fall into these hee sends vs losses in our goods sicknesse in our bodies c. whereby wee are kept and bridled from that which otherwise we would commit 2. Sinne also is cured by afflictions The bloud of Christ indeede hath onely this vertue but afflictions are said so to doe because they driue vs to seeke the cure being therefore called the medicine of the soule They are of the best nature which are wonne by loue but ten to one are brought to goodnesse by afflictions Meliores sunt quos ducit amor sed plures sunt quos corrigit timor Aug. Luk. 15.17 In prosperitie we grow rusty The Crosse is Gods file to make vs bright The Prodigall in prosperitie forgets himselfe but hauing gone to schoole to the Hogs-trough he comes to himselfe So did fellowship with the beasts teach Nabuchadnezzar humilitie and the Dungeon Manasses true Religion who in their prosperity were proud and irreligious The Crosse is also a preseruatiue of Grace In prosperitie we are dull and drowsie as a man comming from a Feast is heauy sleepy A Romane Captain said that his armie neuer stood in worse termes then when he had peace So in prospetie is our greatest danger then haue wee least minde of God then do we least feare pray seldomest coldest are soonest ouertaken with pride couetousnesse vncleannesse hypocrisie Aduersitie is a quickner stirres vp to Prayer Repentance and all holy duties It is noted of Salomon that of all the Kings of Iuda he fell foulest because hee had most prosperitie That God might not loose vs and we lose his grace hee sends vs aduersitie As the Starres shine brightest in the night so the graces of Gods Spirit in affliction Vse 2. The Affliction which is to the godly a help to heauen is to a wicked man the fore-runner of hellish torments as in the deluge the water that bore vp the Arke drowned the wicked of those times Vnder the Crosse the godly
more then Yea and Nay comes of euill A. True Yet it is not euill As good Lawes come from euill manners yet the Lawes are good doctrine The Doctrine out of the second They which sweare must sweare by God Deut. 6.13 Vse Abuse not this sacred thing 1. Either by Impious oathes as naming any part of Christs humanitie his Bloud Life Wounds c. which is most fearefull 2. Or by ciuill oathes as by This Bread This Drinke This Light These ten Bones This good Day This money c. These I call Ciuill because they are as common amongst carelesse Christians as any Ciuill talke 3. Or by Superstitious Oathes as Saint Anne Saint Mary Faith Troth Holy-dome the foure Euangelists 4. Or by any thing that is not for in so doing thou placest these in Gods roome attributing both infinite Knowledge Power and Iustice vnto them 5. Or by Swearing falsely A Christian may not bee found tardy in any especially bound with an oath His very calling must keepe him from Lying Cogging Glozing and all trickes and make him to loue the Truth doctrine The Doctrine out of the third In matters weighty wee may sweare Ier. 4.2 Such is Pauls oath here and such are all the holy oathes of the Saints This is lawfull not onely in publique but in priuate as Dauid and Ionathan so sware So a man may require an Oath of his Executor for his iust dealing as Ioseph did of his Brethren for his bones Gen. 50.25 Vse Beware of common and customable swearing and the horrible and blasphemous practise of these times The Turks sweare not but vpon great necessitie and an idle swearer is not admitted among them to places of gouernment Be ashamed thou Christian the Turkes shall rise in Iudgement against thee It hath the Diuell for the beginning and hell for the end of it We should vse Oathes as our Holy day apparell but seldome A man will not weare his Holyday clothes euery day and in euery worke so wee should not ordinarily and vpon euery trifle vse the Name of God Thus to doe is a signe of an irreligious person of a very wretch And if thou hast sworne to a Truth keepe thy Oath for the reuerence of the Name of thy God If thou hast pawned some precious thing for performance thou wilt be carefull to redeeme it much more carefull oughtest thou to bee hauing as it were pawned the Name of thy God doctrine 2. Out of the Auouchment the Doctrine A mans Conscience beares witnesse of all his words and thoughts either with him or against him Rom. 2.15 Vse 1. Take his Oath that hath a good Conscience As a profane man makes no more account of his oathes then of strawe so also doe thou account of them And vrge not such to sweare for they will sweare to any thing Vse 2. The testimony of Pauls conscience comforts him though the Iewes credit him not The world holds thee for a good man or woman But what sayes thy conscience if that know thee not so the testimony of the world is nothing though the World knowes it not yet inow know it if thy Conscience know it Vertue requires no better witnesse then the conscience b Nullum theatrū virtuti maius quam conscientia Cicero The world accuses thee for whoredome theft but what sayes thy conscience If thy conscience excuse thee thou mayest be comforted There is more force in the testimonie of a mans conscience then in the testimonie of all the world Augustine c Aug. contra Secund. cap. 1. being accused by Secundinus to haue come from the Manichees for feare of losse or desire of preferment comforted himselfe in the integrity of his conscience I esteeme not saith he what Secundinus thinkes of mee so long as my conscience accuseth me not before God Vse 3. Be watchfull ouer thy thoughts words and deeds because conscience will beare witnesse and alwaies for God It is Gods Officer for the purpose put into vs to keep vs in awe Take heed of Hypocrisie for thy conscience will discouer thee Take heede of secret sinne for though thou couldest hide it from men yea from the diuell yet not from thy conscience Thou seest no witnesse Seest not thy selfe The darknesse may encourage to sin but it cannot couer sinne d Si arbitrū non vides teipsum non vides Tuae conscientiae testimonium non vereris Nescis caliginem noctis nō operterium esse sed incentiuum peccati Ambr. Serm. 7. in Psal 119. prope finem for as God sees in the darke so doth conscience also Let this make thee feare to sinne for as sighing followes griefe and belching vnholsome meat so the stinging witnes of conscience after the committing of sinne The witnesse and accusation of conscience is the first reuenge vpon a sinner e Prima est haec vltio quodse Iudice nemo nocens absoluitur It is wisedome to make conscience our friend against the day of Iudgement It is the best friend and the worst enemie Better haue all the world against a man then his conscience Iudas had the Scribes and Pharisees on his side and his purse full of money but his conscience was against him and he hanged himselfe Many feele not the witnesse of their conscience it sleeping or being benummed or seared through a continuance in the custome of sinning Much sinning stupifies the conscience for a time but there is a day a comming either of affliction or death and then all the world for a good conscience Or if a man dye as a beast or as a stone as Nabal yet in the day of Iudgement conscience will speake and not hold her peace Thou shalt dye but thy conscience cannot It shall appeare with thee at the Iudgement seate of Christ when thou shalt say Hast thou found me mine enemie For as a seale makes impression into the Waxe so the memory of euery sinne is engrauen as with the poynt of a Diamond on the conscience not to bee blotted out but by the bloud of Iesus Christ Thou mayest lose thy selfe but thou canst not lose thy conscience The light of it may bee shadowed because it is not God but not quite put out because it is of God f Obumbrari potest quia non est Deus extingui non potest quia est a Deo Ter. VERSE 3. For I could wish that may selfe were * Or separated accursed from Christ for my brethren my kinsmen according to the Flesh IN this Verse is a second Argument to proue Pauls griefe for the reiection of the Jewes I could wish my selfe By the duplication of the Pronoune Paul most significantly expresseth himselfe To be accursed or separated from Christ There are diuers impertinent expositions which I leaue The word here vsed signifieth that which is put apart from the vse of man and dedicated vnto God not after an ordinary manner as such things which might be redeemed but with
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
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
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast