which attaines that righteousnesse which iustifieth in his sight Now this must needes be wonderfull harsh to them which had such confidence in their owne righteousnes as appeareth by that Pharisee and the Ruler spoken of in the Gospel Luke 18.11,12 ibid. v. 21. To be both bereaued of the promises and also to be stript of their holinesse to be left naked before the Iudgement seat of Christ must needs be grieuous This Paul knowing and that they would be not a little incensed against him and hauing experience that such preaching caused him great trouble before he comes to the matter he makes a Preface whereby hee endeuours to asswage their minds and to approue his loue to them that he might take away all preiudicate opinions of him So in this Chapter we haue two parts 1. A Preface ver 1. 2. The matter it selfe in the rest The Preface verse 1. is by insinuation or protestation of his loue in which are two things 1. The Thing protested 2. The Amplification of it The thing protested is his Loue. The Amplification is twofold 1. From the persons to whom he protests loue that is to the Israelites 2. From the Arguments of his loue vvhich are three 1. A friendly cōpellation hee calls them Brethren in regard of the same Country and Nation 2. From a desire of their saluation The word translated hearts desire signifieth two things First to haue a good opinion Secondly to wish well vnto Paul thought wel of them and vvished them well whatsoeuer they thought of him This desire is amplified from the subiect of it his heart It was not a fained glozing loue as is the friendship of the world from the teeth outward but euen from his very heart Thirdly from his prayers for their saluation A singular token of loue This is amplified first from the obiect to whom he prayed To God Secondly from the end or summe of his prayer That they might be saued Q. Why doth Paul pray for thē who haue crucified Christ are enemies to the Gospell and hated and reiected of God A. He intends the general calling of the Iewes of which chap. 11. Or with condition of Gods will or onely of the Elect or to shew his willingnesse to wish well euen to his enemies The obseruations from this verse are from the consideration of Paul as an Apostle or as a Christian doctrine Ob. If we consider him as an Apostle we obserue 1. That Ministers are not only to preach against wicked persons to exhort their people to obedience but also to pray for them as Samuel and Ieremy did 1. Sam. 12.23 Ierem. 13.17 2. When Ministers are to speak of a matter that may distaste they must wisely preuent all offence and grudge by preparing the minds of the hearers and shewing that they speake not out of malice but out of loue and a desire of their saluation So Paul mitigates his reproofes with protestations of his loue and gentlenesse which is no dawbing with vntempered morter Paul dawbed not but had Gods Spirit when he spake to Festus and Agrippa and hauing reprooued the Galathians Chap. 3. He affectionatly declares his loue Chap. 4. As Physicians prepare and Nurses sometimes still their little ones with singing So also must Ministers attempt euery way which may profit their people 3. Paul loues the Iewes but tels them plainly of their faults So must Ministers doe Indeed the way to get peace among men is not to reprooue but this is the way to lose the peace of God and to bring the bloud of our hearers vpon our owne soules 4. The condition of Ministers is miserable The labour is great the care to saue the soules of our hearers yea our own that we may giue vp a good account is infinite the discontents not to be expressed as to spend many sleeplesse nights many teares and sighes for their saluation who raile and reuile vs accounting vs vnworthy to liue But indeed our ioy is in the conscionable discharge of our duty 2. Cor. 2.15 and that wee are a secret succour to God both in them which are saued and in them which perish And for such as receiue the Word with reuerence obeying it we acknowledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe 1. Thes 3.9 who if they continue then do we liue If we consider Paul a Christian we obserue Obs 1. Though the Iewes seeke PAVLS life in their rage and nothing would haue giuen them more content then his bloud yet hee carries himselfe louing toward them his very speeches no way sauouring of Reuenge Loue thine enemies We are Pharises by nature louing our friends and hating our foes but wee are Christians by Grace and therefore must loue our very enemies and pray for them as our Sauiour both taught and practised Amicos diligere omnium est inimicos vero solorum Christianorum Tertul. ad Scap. cap. 1. Chrysost hom 15. operis impersecti Euery man can loue his friend but onely a godly man can loue his enemy and in this doing we doe our selues more good then our Enemies For Christ gaue vs this commandement not for our enemies sake but for our owne not that they are worthy to be beloued but that malice is too vnworthy and base a thing for vs. This is hard but we must beate downe our stomakes that wee may bee the children of our heauenly Father If then in cold bloud and vpon deliberation though not at the instant of thy passion thou canst so rule thine affection as to loue thine enemy and pray for him doing him good in stead of euill it will be a sweet comfort to thy brest for with our heauenly Father hee is not in the communion of sonnes that is not in the Charitie of Brethren Apud summum Patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum Leo. mag serm 11. de Quadrag 2. Pauls loue was hearty so let thine be be it friend or foe Some after a controuersie is taken vp and ended will promise friendship but vvith a Reseruation of reuenge though it bee seuen yeere after Iudas kissed Christ and betrayed him and Ioab saluted Amasa courteously and slue him Remember thou to meane the truth thou makest shew of 3. Let thy loue appeare in kinde words and salutations as Paul calls the Iewes Brethren yea Lot the Sodomites Gen. 19.7 which condemnes the practice of some who if they bee offended shew that they are possessed either with a dumbe diuell they will not speake or with a rayling Diuell if they speake it shall be in bitternesse with taunts and reproches 4. Pray for them thou louest Thou shalt neuer haue any comfort of his friendship for whom thou doest not pray VERSE 2. For I beare them record that they haue a zeale of God but not according to knowledge THis verse hath not a reason of Pauls loue from
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
conclusion That we could feele that which Paul writes Though all which hee writes bee from the Spirit of God yet here hee was more specially inspired And some obserue that Pauls stile is so beautified vvith wonderfull Eloquence and Rhetorick that nor Tully nor Demosthenes could euer haue so spoken For power some haue been affected vvith the reading of Paul as they are with thunder And S. Augustine as is reported of him Augus◅nus Erasmus Paulum quotiescunque lego videor mihi non verba sed audire toni trua Hier. epist 61. ad Pammach wished for 3. things to see Christ in the flesh Rome in the pride of it and to haue heard Paul preach In this verse is a position that no orosses or creatures can depriue vs of the loue of our God Which is set downe in a double Interrogation and that not in plaine manner but with great force that hee might adde life to it and rauish the Readers This position hath a double probation following the one from example Verse 36. the other frō the issues of our troubles ver 37. Who shall separate vs That is none can But he speaks with contempt Who shall Shall tribulation as if hee should say I scorne it As Goliah defied Dauid saying 1. Sam. 17.43 Doest Thou come to Me with a staffe So Paul with a bettor spirit defies all crosses as to be able to depriue vs of Christs loue Separate Such a word is here vsed as signifieth separation of soule and body to note that as it is grieuous for the soule to be separated from the body so much more to be separated from God From the loue of Christ Many of the ancient and of the late Writers especially Popish expound it of our loue to Christ which if it be the Genuine meaning as Martyr saith it is neither vnfit nor impious then I wonder they should say it is presumption to affirme that we are certaine of perseuerance in as much as Paul speakes in the person of all Beleeuers But I take it to be meant principally and most properly of Christs loue to vs or of the sense of it in affliction as some interpret a Piscator Rollocus If it were meant of our loue the comfort were not so great b Grynaeus Also the like phrase elsewhere c Vers 37. cap. 5.5 approues this Exposition Farther the word separate cannot properly bee spoken of our loue For wee are separated from another not from our selues d Oleuianus Vs That is Beleeuers Elect The Syrian Translator reades Mee better Vs Yet thence wee may bee put in minde euery one to labour particularly to apply it and feele it in himselfe Shall tribulation c. He said Who Speaking of persons here he speakes of things because by these things Diuels and wicked men seeke to hurt the Elect. Chrysostome obserues Pauls wisedome in three things 1. That hee saith not Shall the loue of Riches Pleasures c. which haue great force to bewitch vs but shall Tribulation Distresse c. which violence Nature 2. That he begins with the lighter and so riseth to greater troubles placing them in this order not casually but by singular Art 3. That though these which hee heere rehearseth consist of a certaine number yet euery one as a Generall hath speciall Tropes vnder it As when hee saith Tribulation he saith Imprisonments Bonds Slander Banishment c. Tribulation The word fignifieth any thing that presseth or pincheth vs. Distresse The word is translated from the straightnesse of the place to the estate of the minde when wee know not which way to turne vs as Dauid was in a strait 2. Sam. 24.14 Persecution When wee are pursued from one place to another and banished Famine and Nakednesse Which follow such as are banished and are grieuous weapons Perill of life The Sword Death it selfe noted by the instrument of it doctrine The Diuell with all his Complices cannot with all their Threatnings and Persecutions separate vs from Christs loue This is grounded vpon the Immutabilitie of Gods loue Ioh. 13.1 Reu. 2.10 Esay 43.1 Vse 1. The disposition of godly and godlesse men are different Where the godly are most bold there wicked men are cowards and where the godly are most afraid there the wicked are most bold In sinne the child of God quakes and feares there the wicked man is bold In Aduerfitie the childe of God is bold there the wicked mans heart is in his hose as we say When Moses comes to Pharaoh that hee should let Israel goe Hee knowes not nor cares for God nor will let them goe But when the plagues come Then Pray for me Moses Goe your wayes Take what you will euen the wealth of Egypt In sinne let mee alwayes bee a Coward but vpon grounded assurance of Gods loue bold and resolute in Affliction Vse 2. The Beleeuer is Assured All bitter things cannot quite extinguish the sweetnesse of Gods loue to them Tribulation cannot nor Distresse c. For as the Whale deuoures the lesser Fishes so the loue of God ouercomes these Shall Tribulation Distresse Persecution No. They are blessed which endure these things Shall Famine Hee which feeds on Christ cannot perish for hunger Shall Nakednesse Christs Righteousnesse is my clothing I shall willingly follow him euen Naked who when he was clothed with infinite Glory as with a Garment was content to be borne Naked and to be stript on the Crosse for my sake Shall Perill I know the hardest Shall the Sword Christ is to mee in life and death aduantage When the Tyrant shall take off my head my soule shall flye out vnto Christ The sense of the loue of Christ made the Martyrs esteeme Tyrants as Gnats or Fleas and torments as the flea-bitings 1. Tyrannos ipsumque adeo Neron velut quosdam Culices aestimabat Chrys Hom. 2. de laud. Pauli Tertullian of his times saith Accusatio votum est poena felicitas Tert. aduersus Gentes non procul ab initio Apolog. that to be accused was the wish of Christians and punishment for Christ they accounted felicitie A certaine woman running in all haste with her child in her armes being asked the cause O saith shee I heare a great sort of Christians are appointed to be martyred and I am afrayd lest I and my little one come too late When the Emperour Valens banished Basil and the Tribune threatened death I would said Basil I had any thing of worth I would bestow it on him which should cut Basils wind-pipe And when he had that Night giuen him to deliberate answered that he should be the same man to morrow and wished that the Tribune would not be changed Chrysostome being in banishment by the meanes of Eudoxia the Empresse wrote to a Bishop called Cyriacus and vpon occasion tels of his resolution before he was banished I thought with my selfe saith he that if she will banish me The earth is the Lords If she will
the accursing of them who should conuert it to their owne vse and so by a translated sense it signifieth a perpetuall separation from Christ As therefore such things were separated from men for honour sake so applyed to men it signifies to be separate from Christ for horror sake This is Chrysostomes exposition approued of the best Interpreters And as the Greeke word is thus vsed so Sacer properly signifying Holy is vsed amongst the Latines by good Authors g Auri sacra fames Virg. Sacer intestabilis esto Hor. in a contrary sense For my brethren not spirituall but kinsmen according to the flesh that is the Iewes as if he had said I would bee damned in their stead that they might be wonne to Christ and saued in mine As Dauid wished he might haue dyed for Absolon and Christ dyed for vs. The Argument to iustifie Pauls griefe is from an effect of his loue which is a contestation that for their sakes he would with all his heart be accursed from Christ Therefore he must needs be grieued for their separation This loue of Paul is here amplified by three circumstances 1. The Person wishing Paul 2. The matter of his wish to be accursed from Christ 3. For whose sake for the Iewes Who Paul who was so zealous for Christ To be accursed from Christ his onely Ioy and Desire and for the Iewes his enemies who layd continuall wayt for him about a fortie of them vowing neither to eate nor drinke till they had his bloud Euen thus it was Euen Paul wisheth to be accursed from Christ for these Chrysostome calls it a flame a sea of loue No sea so deepe no flame so bright as Pauls loue Q. But is it lawfull for Paul thus to wish For it is to bee holden as a truth in Diuinitie that euery man is first to haue a care of his owne soule yea the Papists affirme that though the soule of the Virgin Marie whom they too much adore were in perill yet for her saluation wee ought not to hazard our owne A. There are many farre-fetcht answeres For Interpreters haue exceedingly laboured herein Wee hardly vnderstand how this should be because we are farre from the measure of Pauls loue Among all the Answers there are 3. principall The first is that Paul vseth an Hyperbolicall speech or that hee spake hastily not well considering the matter but hee spake vpon his oath as we haue heard and therefore no Hyperbole or ouersight to be admitted The second that he did not indeed so wish but was ready so to doe if it were lawfull but the words and his oath take away this also he did actually so wish and without supposition The third is Chrysostomes which also Aquinas hath who make a double separation from Christ 1. To be separated from his loue which Paul by no meanes wisheth neither is it lawfull to desire either not to loue Christ or not to bee beloued of him 2. To be separated from him onely by punishment in regard of the fruition of heauenly ioyes and so Paul wishes here not so much hauing an eye to the destruction of the Iewes as to the glory of Christ The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ the hearing hereof was so grieuous to Paul that out of a great zeale he wished verily to haue beene accursed from Christ rather then that he should be so reuiled yet so accursed as that he would still loue Christ and be beloued of him He will for no cause be depriued of Christs loue but he is content to lose his part in Heauen for Christs glory doctrine We ought to redeeme the saluation of our very enemies with the losse of heauenly Ioyes to our selues rather then Christ should lose his glorie So Moses wisheth Exod. 32.12.32 For Gods glory ought to be more deare to vs then any ioy or good of our owne Vse 1. If we consider Paul as a kinseman wee are taught what great loue we owe to our kinred We are to loue our Nature in all but where there are most bands there should our loue be most Nature teacheth this and Grace perfiteth Nature Christ beginning to preach first preached at Nazareth to recompence the place of his education Luk. 4.16 And Paul saith 1. Tim. 5.8 That hee that prouideth not for his owne is worse then an Infidell Husbands ought specially to take care for the saluation of wife and children brethren for brethren c. Vse 2. Consider Paul as an Apostle 2. Pet. 5.2 and then it teacheth Ministers specially to feed their owne flockes to pray for them to be affected with their stubbornenesse So Samnel Ieremie c. Must Ministers take paines grieue and burne out the Candles of their liues to doe their people good Then is it not fit that their people should despise and despite their Teachers vexing them with their vngodly stomackes and profane carriage This is to encrease their sorrow which is so great that it is compared to the sorrow of a woman in trauaile Gal. 4 19. Vse 3. Consider Paul as a Christian He feeketh the saluation of his enemies so doe thou Remember it was Cains speech Am I my Brothers keeper Thou must haue care of thy brothers yea of thine enemies It will not serue the turne to say Euery Fat shall stand on his owne bottome This is harsh to nature but Grace must ouereome corruption Vse 4. Reioyce not at the fall of thine enemy whether it bee by the immediate hand of GOD or by the hand of the Magistrate say not It is no matter If thou feelest thy heart to hammer such thoughts striue and pray against it Consider Pauls example here and Dauids in the Psalmes Psal 35.13 To reioyce at other mens harmes is the way to haue such things cast vpon our selues Prou. 24.17 Vse 5. The cause of Pauls wish is the glory of Christ which ought to be more deare vnto vs then our owne saluation Though we cannot attaine to the measure of Pauls zeale yet we must aime at it and endeuour our vttermost Though Parents are loth to part with their Children yet for their good they are content to put them to schoole and to binde them to Trades farre off So we can be contented to enioy life liberty c. yet if the parting from these be to Gods glory we must be ready so to doe How few then be there which loue Christ as they ought how few which would be content to part with Heauen for his honour for many will not for the glory of God and the obtaining of Heauen leaue their pride whoredome drunkennesse c. VERSE 4. Who are Israelites to whome pertaineth the Adoption and the Glorie and the b Or Testaments Couenants and the giuing of the Law and the seruice of God and the promises 5. Whose are the Fathers and of whome as concerning the Flesh Christ came who is ouer all God blessed for euer Amen
mens thrift it is conuenient nay it must be so These things are but preparatiues to their greater iudgement But alas wicked men thinke not so they say Let the Preacher say his mind I am sure whatsoeuer I am I thriue I prosper I haue good crops c. O they know not that they are as Oxen fatted for the slaughter If thou beest rich thou thinkest thy selfe happy though a wicken man but thou shalt pay deare for all one Day when Diues will wish he had beene Lazarus Nay for the hope of that Day the poorest man that feareth God will not euen Now change states with the richest vpon earth For Mary hath chosen the better part Luke 10.42 Further if thou maruellest at the great power and pompe of the Turk who wastes Gods inheritance filling the places of the Apostles chiefest labours with detestable doctrines or at the pride of the Pope who playes the Diuell in burning and raging against the Saints Remember there is a Day comming wherein they shall be made examples and that God will get himselfe a name glorious and magnificent in their destruction fore-prophesied in the Reuelation Reu. 17. Vse 3. Sinne not in hope of Impunity which if it bee long is a strong inticement to offend For GOD is patient not that thou shalt quite escape but that thou maist be made an example Because sentence is not speedily executed vngodly men take courage to offend Eccles 8.11,12,13 But though a sinner doe euill and liue long yet it shall not bee well with him in the end The Drunkard or vncleane person c. offend once and feele no Iudgement yea a second and a third time and God takes them not in hand Now they thinke God sees not hath forgotten and will neuer marke Ah Fooles which consider not that the more they sinne and are not punished the more their reckoning increaseth They deale with God as the Birds with a Scar-crow at first it makes them afrayd but seeing it not to stirre at length they come neere it and light and sit vpon it So at first the wickedest man is afraid to offend but through impunitie he hardens himselfe to commit iniquitie But though God hath woollen feet yet he hath Iron hands He spares them to haue the greater stroke at them All this while hee is whetting his sword and euery sinne makes it the sharper he is preparing deadly Arrowes and is long in drawing his Bow because he means to haue a speeding shoote The old World is an example so is Sodome yea Ierusalem famous Ierusalem is an example of this There was neuer any place so abounded with blessings as Ierusalem our vnthankfull England excepted How long did God spare How often did he fore warne And when nothing would serue how was his patience turned to fury and her mercy into Iudgement Not a stone vpon a stone Her riuers flowing with milke and honey turned into bloud The suruiuing Inhabitants and their posteritie vagabonds dispersed this 1600. yeere ouer the face of the earth Let England so long spared so greatly blessed looke to it yea let euery one looke to it This is a time of patience without wrath There is a day comming of wrath without patience Let the patience of God moue thee to Repentance VERSE 23. And that hee might make knowne the riches of his glory on the vessels of mercy HEre is the end of Gods shewing his wrath and power on the Reprobates after his long induring them namely that he might shew the riches of his glory on the Elect. Contraries illustrate each other being laid together Contraria iuxta se posita magis illucescunt So these things by comparing not that Gods Iustice and Mercy are contrary one to the other but that their effects in contrarie subiects are after a contrary manner There is no difference betweene the diuine attributes but onely rationall in regard of our conceit which difference also ceaseth when the operation of our vnderstanding ceaseth For as it is the same Sunne which hardneth the Clay and softneth the Waxe So it is the same will in GOD which sheweth mercy on the Elect and Iustice on the Reprobate God maketh the Reprobate drinke off the very dregges of his wrath that the rellish of his immeasurable goodnesse might by comparison be the sweeter to the Elect. And that this Particle And is not in some Copies and the Ancient reade it not and indeed without it the sence appeares the more plainely but beeing in very approued Copies it would be here taken as often it is for Euen The Riches of his glory Glory is that wherby God appeares to bee glorious and is to bee glorified Now hee appeares glorious by the effects of his goodnes and power whereby hee is willing and able to saue The Interpreters for the most part here interpret it of his mercy but I thinke Gods power also to bee vnderstood and so the opposition is notable His mercy to his wrath and his power in shewing mercy to his power in executing wrath As Glory is sometimes put for Mercy so sometimes for power Rom. 3.23 Rom. 6.4 The riches of his glory This is an Hebraisme where Glory is not the addition but riches noting as vsually abundance So we say a man rich in plate land c. which hath store of these things That hee might shew his most rich and abundant glory doctrine The wrath shewed on the Reprobates doth amplifie and commend the mercy to the Elect. Gods sauing Noah and drowning the world made his mercy to Noah the more conspicuous The plaguing of Egypt and sparing the Israelites by comparison the more setteth forth the goodnesse of God to the Israelites So also the drowning of Pharaoh and his hoast and their deliuerance noted Exod. 14.30,31 Vse 1. Here are two comforts First the riches of glory layd vp for the Elect comforteth against our present basenesse and disgrace put vpon vs by the world Secondly we haue friends here but many times we faile of their helpe either for want of loue in them or for want of power But God wants neither nay hee is infinite in both He hath riches of glory Whatsoeuer thou wantest as Faith Repentance c. Aske and thou shalt haue That fountaine can neuer be drawne dry Learne Humilitie For thou didst neuer earne or purchase the happinesse thou hast and shalt haue and that there should be such difference betweene thee and a Reprobate it comes from the riches of Gods glory It is not a little thing or ordinary which God giues his Elect but riches of Glory the pledge of it here in Faith and Sanctification the perfection of it hereafter To bring vs to this estate and to make vs capable of such glory cost the treasure euen of heauen the richest Iewell there euen Christ Iesus was pawned for it Forget not to bee thankefull And that thou mayst so much the more doe it Compare thy estate with the estate
some a Stone to the Ignorant a Rocke to vnbeleeuers by some a Stone to his Incarnation a Rocke to his Passion c. but these are too curious the best is to take them as signifying one and the same thing Three things made the Iewes to stumble First the meanenesse of his Person they expected that the Messiah should haue come as another Alexander Ioh. 7.48,49 Secondly the meanenesse of his followers his Disciples Fishermen his Hearers the meanest of the people Thirdly the qualitie of his Doctrine full of reproofe of their Hypocrisie and vile dealing They sought to bee praised of all men but hee vncased their Hypocrisie and laid them open denouncing woe woe woe against them 2. Where this stone is laid in Sion in Iewry in the Church 3. Who put it there God himselfe in the first and chiefe end to build men vp to saluation but if they refuse and disobey then to be a Rocke of offence 4. To whom To vnbeleeuers noted by the contrarie 5. The effect They that stumble shall be ashamed noted also by the contrarie They that beleeue shall not bee ashamed doctrine Christ is a Rocke of offence to them which beleeue not nor repent Luke 2.34 1. Cor. 1.23 1. Pet. 2.6 Vse 1. Many speake euill of the Gospell and of hearing Sermons 2. Cor. 6.14 Be not offended at it you see it is no new thing If any wonder that the Gospell hath such enemies as the Diuell and the Pope are and that it is such a moat in their eyes Let them remember that light and darknesse are contrary and they which doe euill hate the light Ioh. 3.20 and Christ himselfe is stumbled at Vse 2. The Reason why so much preaching brings forth so little Faith is because men thinke not reuerently of it but account the preaching and professing of the Gospell a meane thing The meane conceit the Iewes had of Christ bred their Infidelitie The meane conceit Nathaniel had of Nazaret Ioh. 1.46 at first hindred his Faith When the Woman of Samaria began to conceiue more highly of Christ she left scoffing and beleeued And when Nicodemus is perswaded that Christ is a Teacher sent from God Ioh. 4.19 Ioh. 3.2 he resorteth vnto him for instruction So when we heare the Word not as the word of man but as it is indeed the Word of the liuing God it will be powerfull and worke Faith in our hearts Vse 3. Nothing more Soueraine then Christ yet an offence to wicked men No sauour more sweet then of the Gospell yet a sauour of death to the wicked As wholesome meate to a healthfull man hath a good rellish but to one that is agueish euen honey is bitter and as the light is cheerefull and comfortable to sound eyes but an offence to sore so to good men there is nothing more delightfull then the Word then the which there is nothing more tedious to the wicked There are diuers kindes of them which stumble at Christ and his Word 1. The Iewes as appeares in this place 2. The Turkes who cannot be brought to seeke for saluation in him who hath hanged on a Tree 3. The Papists Tell them that their Masses doe no Good that workes iustifie not that the Virgin Mary cannot helpe vs that Christ is our onely Mediator They cry out Sedition Heresie c. We are made blocks good works are spoken against 4. The Worldling Who affecting pleasure and gaine and perceiuing the Crosse to follow the Gospell is by and by offended 5. Ignorant people who are offended with the paucitie of Professors If this be the true Religion why is it so much spoken against Shall none be saued say they but they which follow Sermons c 6. A sort of people among vs called Separatists or Pharises whom I much pitie because I am perswaded there are some amongst them that are conscionable These stumble at our mixt assemblies they will not know that the best field hath Tares the best Wheate chaffe the best men faults and the purest Christians defects Yea they will not see the beames in their owne company but in our Church euery moate troubles them 7. Our ordinarie profane people who cannot afford a good word either to a Preacher or conscionable Professor These say It was neuer merry world since there was so much Preaching so much following of Sermons is to make men Beggers Fooles to runne out of their wits What is the matter with these men What is that which troubles them The Truth is These men which say after this manner are either Drunkards Whore-masters common Swearers or giuen to some notorious lewdnes and because the Word findes them out and diseases them in their euill courses therefore they are offended at it If they bee not controuled for their faults they are quiet enough Herod was a wonderfull Gospeller for a while till Iohn told him of his Incest So the Preacher is a good man till he tell them of their faults Vse 4. Christ and his Word are good to them which vvalke vprightly Mic. 2.7 Beleeue in CHRIST and obey his Word then will Christ be thy defence and his Word thy Comfort But if thou bee profane and thereby an enemy to thy selfe then is the Word thy enemy which if thou didst loue obey would be thy faithfull friend euen in the houre of Death When Moses threw his Rod out of his hand it became a Serpent and hee was afraid of it but when he laid hold of it and tooke it to him it became That Rodde whereby hee wrought many Miracles So cast the Word from thee and it is a Serpent but lay hold of it by Faith and obey it and thou shalt haue the great Worke of thy Saluation wrought thereby Blessed is the man which is not offended at Christ and his Word It is hard to kicke against the prickes If a man strike his hand vpon the point of a speare he hurts not the speare but his hand If hee spurne at a stone hee hurts not the stone but his owne feete so whosoeuer maligne and speake euill of the Word Alas they hurt not that but themselues euen to their vtter condemnation if they repent not If thou hast beene a despiser repent loue and obey the Word that thou maist be saued THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANES VERSE 1. Brethren my hearts desire and prayer to God for Israel is that they might be saued IN the ninth Chapter appeared that the Reiection of many Iewes doth not preiudice the promise of God and therfore the doctrine of Iustification by faith remaineth firme In this Chapter the Apostle answereth another Argument in which the Iewes put wonderfull trust viz. in their holinesse and zeale thus If none be saued but those which beleeue in Christ then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall Paul tells them that all this auailes not before God but faith
the procreant cause of it for the zeale of the Iewes did not make Paul loue them for in this zeale they crucified Christ persecuted the Gospell and Saint Paul cals this zeale in himselfe blasphemie and therefore Paul would neuer commend it Indeede if I see a Papist zealous in his way I pitie him and wish his zeale were wel directed but I commend not his zeale When I read the Story of Alexander Cicero c. I loue their remembrance for some moralities in them as Christ loued that Yâ—…ng man in the Gospell but this zeale of the Iewes was no moralitie being considered in the manner in which they were zealous And therefore though Paul grant it yet as Chrysostome obserues he reproues it vehemently and takes away all Apology from them Here then I take it the Apostle comes directly to point to shew that Iustification by Faith abolisheth not the Law though their zeale bee cast away because it was not according to knowledge Paul here notably in the first place beating downe as was fit the admiration and opinion they had of their zealous obseruations In this verse there are two things First a Concession Paul grants that they haue the zeale of God Secondly an Accusation or Reproofe of their zeale But not according to knowledge The zeale of God The earnest study of the Iewes about the worship of the true God and standing for Moses Law Paul calls zeale Heb. 10.27 which is a vehement affection as a very hote fire is called the zeale of fire and may thus be described that it is an exceeding vehement affection or loue to a thing with an indignation against whatsoeuer doth hurt the thing beloued and an endeuor to redeeme it from all iniuries and wrongs Zeale of God Not as approued of God but so called because God was the end or obiect of it though they failed in the right way so as this is to be vnderstood comparatiuely in respect of the Heathen who are zealous for false gods So if we compare the Turkes and Papists The Turkes are zealous for Mahomet The Papists in comparison for Christ Not according to knowledge It was according to their owne conceiued knowledge but not according to the knowledge they should haue had by the Gospel and for this doth Paul reproue it The more of such zeale the worse doctrine Zeale if it be not according to knowledge is not acceptable to God The Iewes are a plaine example hereof See also Eccles 7.18 Q. Can a man haue too much zeale A. Not of true but of selfe-conceited A little of this is too much For whatsoeuer is without Faith is sinne Faith presupposeth knowledge Errour in knowledge breeds errour in zeale Vse 1. A good meaning will not iustifie our actions if otherwise euill as appeares in the Iewes who many of them meant well in persecuting the Gospell but they are to this day plagued for such zealous meanings Let vs meane neuer so well if that which we doe be not according to Gods meaning hee regards it not who hath giuen his Law not our meanings to be a rule of our obedience If a Wife play the Harlot and say she meant no harme will this satisfie her Husband And shall wee thinke to worship Images pray to Saints stay at home on the Sabbath day when we may conueniently resort to the Church vnder the shadow of a good meaning No. God will not accept of such bald excuses And if good meaning will not excuse ill doing What shall we say to them which doe ill and meane ill too What shall become of Drunkards Blasphemers Vncleane persons c. What good meaning can be in them Vse 2. Here we haue a rule for the ordering of our zeale that it may be acceptable to God For it is such a thing which if it be well ordered is most beautifull in a Christian but if not a thing of exceeding danger as Fire in moderation is most comfortable in extremitie most fearefull This Rule is sound knowledge out of Gods Word This knowledge must be three-fold First of the thing of the which we are zealous that it be in the Right For if wee be in the wrong the more zeale the worse as in a wrong way the more haste the worse speed Exod. 40.36,37 Therefore Saint Paul tels the Galathians that it is good to be zealous alwaies in a good thing 2. Of the wrong which is done to the thing we are zealous of that in deed there be a wrong done not going vpon hearesay and aduenture but vpon certainty being able out of the Word soundly to conuince the same For here is the indignation and if there be not sound knowledge we may become slanderers of our brethren and as they say beat them with the sword who deserue not to be touched with the scabberd 3. That wee haue some competent knowledge and abilitie thereby to iudge of the proportion of the wrong for the which we haue indignation in our zeale that so our zeale may haue a good temper For all sinnes offences wrongs are not of the same quantitie and qualitie As there is a difference in offences so must there bee in our zeale in greater things to be more zealous in lesser things lesse zealous wee must remember it is of the Nature of fire There is not the like fire for the roasting of an Egge and for the roasting of an Oxe but it is moderated according to the necessities of the houshold By this three-fold knowledge must our zeale be directed where the Word begins there must our zeale beginne and where the Word ends there must our zeale end whatsoeuer our opinion be For as he that trauelleth ouer the Washes or in some dangerous passage without a guide many times perisheth So is the man that is zealous not according to knowledge As therefore in the wildernesse when the cloud ascended the children of Israel set forward in their iourneyes and when that stood still so did they And if the cloud ascended not then they iourneyed not till it ascended Exod. 40.36,37 So is our zeale alwaies to follow our knowledge and to be directed therby There are two forts of men hereby to be apprehended 1. They which haue a desect not of zeale but of knowledge for the ground of their zeale 2. They which haue a defect not of knowledge but of zeale answerable to their knowledge Of the 1. of these may be verified the Prouerbe They set the Cart before the Horse The second may bee likened to Pharaohs Chariots when the wheeles were off so slowly doe they expresse their knowledge in their liues The first are like a little ship without ballast fraught but with a great many sailes which is soone either dasht against the Rockes or toppled ouer The second are like a goodly great Ship well ballasted and richly fraughted but without any sayles which quickly falleth into the hands of Pyrats because it can make no speed sooner making
be turned or turne reprobate None of the elected number can perish or be deminished because God cannot be deceiued For when he decreed to saue them hee foresaw all impediments as our sinnes our frailty the power of ill example company the malice pollicie of sathan which not withstanding he determined and decreed to saue vs. Therefore God must faile if wee fayle in saluation This is worth all the world the ground of our comfort which cheareth in all crosses Thy house is burnt ouer thy head thy freindes turned foes Comfort thy selfe Gods loue can neuer fayle towards thee sathan hath tempted thee and foyled thee by some particular sin now he perswades thee that thou shalt be dan̄ed surely so thou hast deserued But if thou be foreknowne God will not finally forsake thee but giue thee repentāce that thou maist be saued Hence note that Dauid Peter c though committing greeuious sins yet perished not Diuide an elect from the decree of God he may be damned In sensu diuiso non in sensu composi Aquin. sum 1. p. q. 23. artic 3. Math. 4. But considering the decree he cannot Many as the spider gather poyson from this arguing thus If I be foreknowne God will not cast me away therefore I le liue as I list this is the diuels logicke So saith he to Christ If thou be the sonne of God cast thy selfe downe God will neuer suffer thee to perish God teacheth vs not so to conclude but contrarily Neither did euer any godly man so collect No man that hath his wits will trust his body on these termes and yet there are ten thousand such fooles in the world that thus hazard their soules Let profaine beasts say what they will do thou say thus God hath elected me to saluation by faith and repentance therefore I will endeuour to repent and beleeue that so I may be saued according to his election Vse 2. Those which are elect shall neuer be cast away examine whether thou be elect or no there is a iudgment hereof to be gathered out of our owne hearts a mans owne conscience will tell him in all that are elect and of yeares of discretion there are two infallibles markes and effects of election Faith and repentance The Apostle saith elsewhere that 2. Tim. 2,19 the Lord knoweth who are his yea God knoweth but how shall we know Euen thus they which call on the name of the Lord there is faith and which depart from iniquitie there is repentance These are as a ticket whereby we passe from earth to heauen he that can shew these he is sure to passe for an elect Hath God giuen thee a new heart Doth he giue thee power to beleeue Doth he renew his image in thee c. If thou wert not an elect God would neuer bestow this cost on thee As a man bestowes not lace and trimming on a filthy ragge but throwes it on the dunghill or as a man rubs and sets vp a sound vessell but he beates a peeces for the fier one that is rotten so God will not bestow such cost on reprobates as to worke their hearts to beleeue and repent but will suffer them to rot in their sinnes for they are but for hell fire and there they will serue well enough Thou art carefull to make thy land sure but Saint Peter bids thee to make sure thy election 2 Pet. 1.10 Ob. I haue examined my selfe and I find not these notes of my election what would you aduise me to doe Answ I will not bid thee dispaire But this I say O that thou couldest repent and that thou wouldst submit thy selfe to the ministery of the word How possible then might it be that thou mightest be saued Which word while some neglect and dispise they riuet themselues in their sinnes to damnation Suppose a man loose a ring by the way and sends two of his seruants to seeke it One of them lights a candle stoopes to the ground searcheth euery steppe where his Maister went the other seekes not at all but goes to the alehouse and spends his time there which of the two is most likely to find the ring He which takes such paines vsing the meanes to finde it so verily he which diligently attends vpon the word is in a faire possibilitie to attaine saith and repentance and by them saluation when he that is negligent and contemnes the meanes is sure to be damned Vse 3. The Iewes though in regard of outward perogatiues the people of God yet for their infidelitie are cast off looke then to thy faith though thou beest baptized and liuest and dyest in the Church yet thou maist be damned It s a lamentable thing to see one who hath had the reputation of an honest man to stand forth among theeues and murderers and witches at the Assises how much more to see men to haue borne the honourable name of Christians to be among the diuels at the day of iudgment How will this make the diuells to blaspheme when such shall be turned ouer to them to be tormented If thou liuest profanely thou hadst as good haue beene an infidell as a Christian nay it may be better as its a further degree of misery to starue in the middest then in the want of meanes Indeed what are a great many of vs but infidels in practise What can an infidell doe worse then forsweare lye slaunder steale murder be vncleane be drunke despise religion c. This is the fashion of many they haue the very manners of infidels VERSE 2. Wote you not what the scripture saith of Elias How be maketh intercession to GOD against Israel saying 3 Lord they haue killed thy prophets and digged downe thine Alters and I am left alone and they seeke my life 4 But what sayth the answere of God vnto him I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal NOw followeth the fourth part of Paules answere taken from an instance of the like case in the dayes of Elias he brings a booke case for it In the dayes of Elias the ten Tribes did generally reuolt from God and followed Ieroboams Idols so as in the prophets eye as farre as he could see God had quite forsaken them as they had forsaken him Yet 7000 remained in those desperate times so also now though ◅d hath deseruedly cast off the Iewish nation yet there are 7000 that belong vnto him and by consequence their reiection is not totall In this instance are two things 1. a preface 2. The example instanced First of the preface which is in these words Wot you not what the scripture saith of Elias Being a rhetoricall communication wherein Paule conuinceth them by their owne knowledge Wot you not what the Scripture sayth of Elias Or in Elias that is in the storie of Elias or in the booke of Elias for some haue holden that Elias wrot that booke of the Kings as if he should say
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some