for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
condemne thee Vse 3. The Law was giuen to Adam as a Rule to Direct him to Heauen It is weakened by thy euill corruption which weakens also the Gospell making that a sauour to death which is appointed for a sauour of life Bewayle thy corrupt nature and seeke Renouation God sending his owne Sonne in the likenesse of sinfull flesh and for sinne c. In these words to the end of the fourth Verse is declared the meanes or way whereby we are deliuered from the power of sinne and so from Condemnation This Declaration containes a double Effect of God The first is the sending of his owne Sonne c. the second The Condemning of sinne c. Both these are amplified from their End verse 4. First of the first Effect In which we haue foure things 1. The Persons 1. Sending 2. Sent. 2. The Act Sending 3. The manner In the likenesse of sinfull flesh 4. The End to take away sinne 1. The Person Sending God the Father so heere to be taken though it were the worke of the whole Trinitie because of the Relatiue Sonne The Person Sent The Sonne noted by this possessiue His Owne For God hath diuers Sonnes by a Superlatiue Grace As Angels and Men. The one by Creation the other by Adoption None of these are sent Ioh. 1.14 but his Owne Sonne by Nature his onely begotten 2. Sent How can the Sonne be sent without a Separation from the rest of the Persons or a Diminution of his owne excellency The Answer is that Christ is to be considered two wayes As God and as the Mediator of God and Man And this sending to be meant not of a locall motion from Heauen to Earth but of his manifestation in the Flesh Sent saith one Aquinas not that he might be where he was not but that he might bee in the manner that he was not that is visibly in regard of his assumed Flesh 3. In the likenesse of sinfull Flesh Flesh is not here to be taken for Corruption but for the substance of mans Nature The word Likenesse is not to bee attributed to Flesh but to Sinfull Not flesh in likenesse For that was the Heresie of Marcion but sinne in Likenesse He had true Flesh but No Sinne. In regard of the Substance of the Flesh it was True In regard of the Euill Qualities it was like He was Counted a Sinner and Condemned as a Sinner but he was no Sinner He could be weary sleep be hungry and dye but he could not Sinne. And for Sinne that is for the taking away of Sinne to bee a Sacrifice for Sinne. The meaning It was the will of God that Christ should take our Nature vpon him but without Sinne and therein make satisfaction for vs and so free vs from sinne and death So that these words are as we may say a Commission from God the Father to Christ In which are three things 1. The Author God the Father 2. The Committee Christ the Sonne 3. The Summe and Contents of the Commission in two Clauses The first to take our nature vpon him The second in that Nature to take away sinne The first part shewes his Nature The second his Office In the first is the Doctrine of his Incarnation In the second the Doctrine of his Passion doctrine D. Of the first part Iesus Christ came into the world and was incarnate of the Virgin Mary not of his own will and yet not vnwilling but by the will appointment and decree of his Father Gal. 4.4 Ioh. 8.42 Quest Was not the Virgin Mary a sinner Answ Yes Quest How could he then take flesh of her without sinne A. By the operation of the Holy Ghost ouer-shadowing her Vse 1. Sending his owne Sonne Christ then had a Being before hee was incarnate The Mission is not his Incarnation but being sent he was Incarnate Vse 2. There are two Natures in Christ The Diuine for he is Gods owne Sonne The Humane because in the Likenesse of sinfull Flesh and both these personally vnited For the same Sonne sent forth is sent in the similitude of sinfull flesh Vse 3. Christ had no sinne of his owne called therefore the Immaculate Lambe He had our sinnes by Imputation Heb. 4.15 1. Pet. 1.19 Vse 4. God sent his Sonne out of his owne bosome without our Counsell we inquired not after it we desired it not much lesse deserued it All our Saluation is wholly of God Vse 5. Christ is God How darest thou then despise his Word and Sacraments How darest thou by Swearing Lying Drunkennesse c. offend him He is the Lord thy God Psal 45.11 Ioh. 15.20 therefore beleeue thou in him and worship him Christ is man This is comfortable Art thou poore despised afrayd tempted weake So was thy Lord Christ being Man And the Seruant is not aboue the Master Christ was Man Not a man of Steele but a weake man Not sencelesse but sensible of miseries Pouertie could lay hold on him Hunger bite him Sleepe and wearinesse ouertake him Blowes and Buffets light on him The Diuell could tempt him Death could feare him yea hold him for a time The Graue could swallow him He knowes what all these meane What a vile Tongue a false Accusation a smiting Hand a cruell and partiall Iudge can doe How Pouerty Temptation Death can terrifie and amaze In thy trouble therefore flye to him bee not afrayde He cannot forget what it is to be troubled and remembring hee cannot but haue compassion and bee touched with the feeling of our Infirmities who was so subiect that hee might bee mercifull and succour vs that are tempted O sweet Heb. 2.17,18 4.15,16 reade the places that hee might haue compassion and that hee might succour vs. When thou art sicke thou saist O if you knew what I feele you would pitie mee and seeing others pained as thou hast beene thou art moued to pitie them from thine owne experience Remember Christ knowes thy misery and hath felt a thousand times more Goe boldly to him for Comfort Vse 6. Christ was tempted and afflicted but sinned not Nothing could make him sinne Do thou in like manner Let not pouertie wrongs any tentations make thee offend God that being like Christ thy Head in holinesse thou maist be like him also in glory Doct. of the second part God sent his own Son to take our Nature vpon him For Sinne. that is to take away sinne Ioh. 1.29 The principall thing in this Doctrine is that This was committed to Christ and enioyned him of his Father Esay 61.1,2,3 Which Christ applies to himselfe Luke 4.21 As Kings Priests and Prophets were of old so was Christ hereto anointed and appointed Yea to this Commission as Gods owne Act and Will God hath set his Seale Ioh. 6.27 And Christ himselfe vndertakes his Office with an Oath Heb. 7.20,21 Vse 1. God hath thus solemnely commanded his owne Sonne this seruice To take away our Sinnes and to Saue
These witnesses are two that we might be the more confirmed 2. The Thing witnessed That wee are the Children of God The Spirit it selfe that is the Holy Ghost So witnesseth Not by an outward voice as God of Christ nor by an Angell Mat. 3. Luke 1. as to the Virgin Mary but by an inward and secret inspiration raising in our hearts a Confidence and perswasion that God is our Father and we his Children With our spirit Not to our eares but to our spirit 1. Thes 5.23 nor this onely but with our spirit Our Spirit is a witnesse whose testimonie is then good when confirmed by the Holy Ghost Our Spirit not our Soule but our Regenerate part so called The witnesse of the Holy Ghost is the worke of Faith Reu. 2.17 the witnesse of our spirits the sense of Faith wrought This is better felt by experience then expressed by words known altogether and onely to them which haue it for mee to speake of this to them which haue it not were as if I should speake a strange language That we are the Children of God Not that wee shall bee or may be but are in the present Tense doctrine The Holy Ghost witnesseth with them which are Regenerate that they are the Children of God 2. Cor. 1.21 1. Ioh. 3.21 Ephes 1.13 4.30 Vse 1. The state of Gods Children is full of sweet certainty and assurance He that hauing a cause to be tryed hath two sufficient witnesses doubts not of the day Now Gods Children haue two witnesses omni exceptione maiores 1. Their owne Spirit which is not to be contemned for if Conscience a naturall thing be a thousand witnesses much more the Spirit which is a supernaturall power giuen of God 2. The Holy Ghost which cannot deceiue or be deceiued witnesseth with our spirits It is maruellous then that the Church of Rome denyeth assurance to Gods Children What though some haue bragged of assurance that haue beene deceiued Doth it follow therefore that none are sure There bee some poore and base are there therefore none rich And what though my very name bee not written in the Scripture Thou Thomas Thou Iohn shalt be saued It is not conuenient What a huge Volume should the Bible be if euery Saints name were there written It is not necessary because all particulars are included in their Generals As he that saith All my Children are here meanes euery one in particular though he name them not So God that saith All Beleeuers shall be saued Meanes euery one as though they were named And yet the Scripture doth speake in particular If thou Confessest c. Thou shalt be saued When the Law saith Rom. 10.9 Thou shalt not Kill Steale c. Euery one is to take it spoken to himselfe as if he were named Why should not such particulars in the Gospell be also so taken True say the Papists If you beleeue you shall be saued but where doth the Scripture say that you doe beleeue Ridiculous The Act of Faith is not set downe in the Scriptures but the Obiect The Faith which I beleeue is in the Bible The Faith whereby I beleeue is not in the Bible but in my heart and is not beleeued for that were absurd but knowne by feeling We doe not beleeue that we beleeue but wee feele it as Paul saith 2. Tim. 1. I know in whom I haue beleeued hee knew by feeling and this witnesse of the Holy Ghost in his heart with his Spirit Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine But the holy Ghost witnesseth with our Spirits both of our Present and also of our Future estate Therefore c. The Minor is proued by Paul who auoucheth that the things which are prepared for Gods Children are reuealed to vs by the Spirit and By the Spirit of God we know the things which are giuen to vs of God 1. Cor. 2.9,10 What things Faith and Perseuerance Grace and Glory If Man should witnesse or an Angell there might bee doubt but when there is such a witnesse as is the Spirit wee ought not to doubt The Flesh will doubt The Spirit doubts not but ouercomes doubting and this is the state of Gods Children They doubt from the Flesh but from the Spirit they are assured through Faith If a man of a weake braine were on the top of some high Tower and should looke downe it would make him wonderfully afraid but when hee considers the Battlements or Rayles that keepe him from falling his feare abates So fares it with the Regenerate when we looke on our sinnes and so downe and downe to Hell Alas whose heart quailes not But when we consider the brazen wall of the loue truth and promise of God in Christ wee may be assured without feare Looke vpon thy defects but forget not the truth and power of God Pretend not the Testimonie of the Holy Ghost without thine owne spirit nor contrarily for they go together Faith Repentance c. are the Testimonie of Gods Spirit if from these thy Spirit witnesseth then it is currant But if thou beest a Drunkard a Sabbath-breaker vncleane c. and saist the Spirit witnesseth thy Saluation it is not Gods spirit but a lying spirit for such workes are of the Diuell Gods Spirit indeed witnesseth but the witnesse is that they which doe such things shall be damned VERSE 17. And if Children then Heyres Heyres of God and Ioynt-heyres with Christ If so be that we suffer with him that we may be also glorified together THis Verse is a Confectary of that which is deliuered in the 16. Verse The Confectary is inferred from the proper adiunct of Sonnes We are Sonnes Therefore Heyres Here are two things 1. That we are heyres in the first part of the Verse 2. The Condition of the Inheritance in the latter part The first part is amplified by the Person whose heires wee are The Heires of God This is amplified by an Occupation But God hath an Heire euen Christ True and wee are Co-heires If Children then Heires Seruants looke for wages Sons for the Inheritance The Law of Nature giues the Inheritance to the Children Municipall Lawes it may be to the Eldest but by nature euery Sonne is an Heire the eldest to haue a double portion Heires of God An heritage is a succession into the whole right of the dead wee are Heires therefore of all the good things of God Q. But how heires seeing God dies not A. We may say that there is not the same Reason of temporall and spirituall things Temporall things cannot bee wholly enioyed without the death of the possessor Spirituall things may a Tho. Aquin. For here such a one makes thee an heire saith one b Aug. Ser. 13. de verb. Apost not whom thou shouldst succeed beeing dead but with whom thou shouldst liue for euer And Ambrose amplifies it b Ambros in locum by the Parable in the
of this life and of that which is to come 1. Tim. 4.8 VERSE 16. For if the first fruite be holy the lumpe is also holy and if the roote be holy so are the branches HEere is another Argument taken from the relation of the Iewes to the couenant made with their fathers thus A holy people shall not be finally reiected But the Iewes are a holy people Ergo. The Minor is proued by the likenesse of the effect with the procreant cause thus That whose procreant cause is holy is holy But the procreant cause of the Iewes is holy namely Abraham Isaak and Iacob Ergo. The proposition of the last Syllogisme is heere auouched by Paul vnder two elegant similitudes First from the law of Ceremonies in the first part of the verse Secondly from the law of Nature in the last The Patriarkes are compared to the first fruits and roote the people of the Iewes to the lump and branches The Iewes then descending from those Patriarkes to whom and their seed for euer the Couenant is made are still in the Couenant and therefore their state not desperate If the first fruits This hath commonly beene rendred by a word which signifieth an Assay or Taste as wheÌ„ a Cook by tasting a spoone full of his prepared broth knowes how the whole messe tasteth This taste they make to be the Apostles but this doth eneruate the Argument and is not to the purpose It is better translated first fruits hauing reference to the Patriarkes to whom the Couenant was made Concerning these first fruits the law is set downe Leuit. 23. where the people may not put sickle into their corne till they haue offered a sheafe to the Lord and then it was lawfull for them to reape it and hereby they had assurance safely to Inne their whole croppe Hence by allusion is our Sauiour called the first fruits of them that sleepe because our Resurrection depends vpon and is assured by his Also when they had their corne in and made ready of it for their vse they might not eat of it till they had offered two loaues to the Lord and then was their whole lumpe sanctified and made lawfull for them to eate Quest Why did God command these ceremonies Answ To teach the Iewes hereby that they receiued all blessings from the Lord. So that as Princes and Nobles when they bestow Mannors vpon deseruing seruants make reseruation of some fealtie seruice rent or such like onely to shew that they hold of them So God required this of the Iewes that they might know they held in chiefe of him This law in regard of the Ceremonie is abolished but the morall part is perpetuall namely that we ought to be thankfull to God for his benefits A thing that the wisest Heathens obserued which may the more shame many of vs who day and night partake of Gods good blessings and yet make none or a slender acknowledgement for the same But to returne to our matter The sanctification of Abraham Isaak and Iaacob to be the people of God sanctifieth outwardly all their posterity As when the two loaues were offered not only that lumpe or batch of dow from whence they were taken but euery kernell was sanctified to the nourishment of them and theirs so the very last man that shall bee borne of that Nation hath right to the Couenant The same is the sense of the other similitude The branches follow the Nature of the roote so doe the Iewes the state of of those holy Patriarkes in regard of the outward things of the Couenant Obiect I the next Generation Answ Nay euen as not only the lowest boughs which are next the root partake of the nature of the root but the highest twigg that is farthest of from the same so not only the next generation partake of the benefit of the couenant to bee the people of God or those which returned out of Egiptian or Babilonian bondage or those which liued in Christs time but euery Iew to the end of the world They are still to be acknowledged a holy people and in the couenant in regard of right though not in regard of possession For the couenant was not limited for any terme but is euerlasting Concerning the holinesse here spoken of Aquin. some distinguish it into actuall and potentiall denying the first and granting the second But potentially any Nation is holy as well as the Iewes God can make them so But heere is meant a present holinesse which is only in regard of the Couenant and their right vnto the promises by the same doctrine The Iewes are still a holy people This appeares by their euidence and their letters patenâ—s the tenor of the first grant running thus The God of Abraham and of his seed after him in their generations by an euerlasting Couenant Gen. 17.7 So reade Act. 2.38.39 and 3.25 They are called the children of the Couenant being for euer separated in the loynes of their Fathers vnto the Lord. And though some of them for their particular haue forfeited their estate yet s me particulars cannot forfeit the priuiledge granted to the whole Nation Ob. The Nation of the Iewes is before called Rebellious how then can it now be called holy Ans There is a double holinesse First of Regeneration Secondly of the Couenant in regard of the first they are rebellious in regard of the second they are holy Ob. We are by nature the children of wrath as Paul acknowledgeth of himselfe being a Iew. Ephes 2.3 How then can the Iewes bee holy by nature or birth Ans Both these may be in one subiect because they are not in the same respect The former definition of holinesse makes it plaine In regard of the first Children of wrath in regard gard of the second Holy by nature The first cannot be conueyed by parents to posterity The second is as for example A Gentleman is chosen to some great office whereby he is a great Lord he begets a sonne this sonne is a Gentleman by birth but not a Lord because the honor of his father was not inuested in his bloud but a speciall grace conferred on his person Indiuiduall and personal accidents are neuer deriued but common are as to be the people of God So we beget children who though they are borne in originall sinne yet also within the Couenant As a sonne of a Free-man of London is borne free though lame or deformed so are our children free of the Church though originally polluted The same person may be the child of wrath by the common condition of Nature in Adam And yet holy by the common condition of the Couenant in Abraham Vse 1 The children of Christians are borne Christians and holy by vertue of the Couenant hauing right to the initiating seale of the Couenant which is Baptisme which right if they were not borne Christians they could not haue Before Baptisme our children are eyther Heathen or Christians But not heathens for then they might
possesse the Ancient Inheritance of our Progenitors if there bee any dramme of spirituall wisedome and courage in vs let vs striue to recouer that stocke of grace which our first Parents spent by the subtiltie of the Diuell Vse 4. Our Conuersion is contrary to our present nature God will inuert the nature and course of things for the saluation of his Elect. This also sheweth that wee are conuerted by the omnipotent power of GOD which Arminius stiffely deny Vse 5. The state of Nature and Grace is easily discerned He that despiseth the Gospel and liueth wickedly is a naturall wretch but to beleeue and repent is a state of grace Vse 6. Contrarie to Nature keepe diligent watch ouer thine heart which is not as yet wholly and perfectly changed Bee daily renuing thy repentance or else Nature will soone runne after her olde course and byas Naturall inclinations are forcible Bend the bough of a tree downeward when thou lettest it goe it will striue vpward by and by Matth. 23.37 water-fowles hatched vnder a land fowle will quickly to the water by nature So though by the warmth of the spirit we be hatched vnder the Word and become Gods chickens as Christ compareth vs yet wee will be drawing to corruption if wee dayly mortifie it not By nature boates go downe the streame but by the force of wind and oares they be got vp the streame and if such meanes cease they go faster downeward then they were forced vpward so to proceed in grace is against the streame of nature If Gods Spirit like a good winde blow not a prosperous galâ—… vpon vs and we labour in the meanes of grace we are easily carried downe the streame of our corruption into the pit of perdition as the fishes of Iordan into the dead sea VERSE 25. For I would not brethren that ye should be ignorant of this mystery left you should be wise in your owne conceits that blindnesse or hardnesse in part is hapned to Israel vntill the fulnesse of the Gentiles be come in 26. And so all Israel shall be saued IN these words the Apostle proues the certaintie of the calling of the Iewes and he takes his argumeÌ„t from a revelation of this secret vnto him by the Spirit of God to be made knowne to the Gentiles so that this Scripture is a prophesie and is of the nature of a demonstration Here and so to the 33. verse are three things first the preface secondly the prophesie thirdly the proofe The preface is in these words I would not brethren that you should be ignorant of this mysterie lest you should be wise in your owne conceits Where are two things first the nature of this prophesie secondly an admonition concerning it The nature of it is set downe in this word mysterie Mysteries are of two sorts first when some spirituall thing is shadowed vnder visible signes so the Sacraments are called mysteries improperly secondly when some sacred thing is reuealed by speciall illumination or by the euent which could neuer be vnderstood by studie but by the Spirit of God so the doctrine of the Trinitie of persons in the vnitie of the Godhead the personall vnion of the two natures in Christ the mysticall vnion of Christ and his Church the resurrection of the dead the calling of the Gentiles the recalling of the Iewes of which we speake This is a great secret and in Pauls time more secret to the Gentile then to the Iew for these had a glimmering of a deliuerance to come but how what and when they knew not In the admonition are three things first the persons admonished which are the Gentiles whom Paul a Iew calleth brethren The profession of the Gospell makes all professors brethren Therefore we should all liue in vnitie Secondly the admonition which is that the Gentiles should not be ignorant of this secret How well doe they follow Paul who contradict this as false Againe this mysterie is necessary to be knowne much more other mysteries Thirdly the vse of the knowledge of this secret that the Gentiles should not be arrogant in themselues that their pride in which they contemned the Iewes might be curbed Paul touched them for this before v. 18.20 here also he meets with them for it so profitable is it for vs often to be admonished of that vice to which we are most inclined The second generall thing is the prophesie it selfe in these words Blindnesse is partly come to Israel vntill the fulnesse of the Gentiles be come in and so all Israel shall be saued Here are two things first a description of the present estate of the Iewes Blindnesse in part is happened to Israel Secondly a reuealing of some secret things concerning this estate which are two first how long this blindnesse is to endure namely till the fulnesse of the Gentiles be come in This is one secret Secondly what shal become of them when this fulnesse is come in then all Israel shall be saued ver 26. In the description of their present estate are foure things first the persons Israel secondly the thing blindnesse thirdly the manner is hapned fourthly the degree in part 1. The persons Israel this terme is three wayes taken first for a name of Iacob the Patriarke not so here secondly figuratiuely for all the elect nor so here because of the opposition betweene Israel and Gentile thirdly for the people of the Iewes which are the carnall seed of Abraham Isaac and Iacob so it is here to be taken which is confirmed from the thing it selfe which speaketh as much namely the present blindnesse of that people 2. The thing blindnesse of mind which is the cause of their reiection the cause put for the effect 3. The maner is hapned not at aduenture but is cast vpon them by the iust iudgement of God a iudiciall hardnesse beside thir naturall 4. The degree in part this word either notes the time or is added to the thing or to the persons Ambrose referres it to the time which and may be very well is receiued of many Caluin referres it to the thing as if Paul should say mitigating the matter They are become blind after a sort or in some part But this I take it cannot be first because Paul hath before aggrauated their hardnesse and here to vnsay it agrees not with the Spirit by which Paul wrote secondly all experience shews that the Iewes are not after a sort in a small measure but in a wonderfull high degree hardned still railing at and blâ—spheming Christ and his Gospell neither is their punishment light which for such blindnesse is inflicted The best in my opinion is to attribute it to the persons In part that is not all not to euery indiuiduall amongst them but to some and so it agrees with the sence of the first part of the Chapter that the reiectioÌ„ of the Iews is not totall also with that 17. verse Some of the branches are broken off and with
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
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
HEre is the third Argument to proue Pauls griefe and to manifest his loue towards the Iewes and it is a confession of diuers singular priuiledges as their due These he reckoneth not that it cannot be that God should abdicate such a people but that he might shew his loue For hee doth not extenuate their worth which is the effect of hatred but largely confesseth it which is a token of his loue And therefore his griefe must needs bee so much the more that a people so endowed the attractiue of his loue should for their hardnes and stubbornenesse be reiected Who are the Israelites that is because they are the Israelites the Relatiue being here put for the Coniunction causal which is ordinary in the Scripture So Psal 7.10 God is my defence who keepes the true in heart that is because he keepes So I expound that controuerted place 1. Tim. 5.17 The Elders c. especially they who labour that is because they labour Israelites Genesis 32. That Nation had this name from Iacob who was so called vpon a speciall occasion mentioned in his story Israel signifies a Prince or Preuailer with God or as wee may say Gods Fauourite The Name Iewes was first not so generall signifying onely them who in Rehoboams time at the diuision of the kingdom cleaued to the house of Iudah but after the Captiuitie it grew to be a generall Name for all of that Nation of what Tribe soeuer He saith not which are the Iewes which was a name of great excellencie but which are the Israelites a more ancient Name and more honorable beside the name Iew was then in much contempt as it is at this day To whom pertaines the Adoption not Eternall in Christ proper to the Elect of which Ephe. 1 5. but temporall God passing by other Nations and chusing them to be his Church people Thus are they called his first-borne his white sonne and darling Exod. 4.22 Iere. 31.20 The glory Psalm 26.8 1. Sam 4.21 that is the Temple and the Arke which are so called else-where because tokens of Gods presence among them And the Couenants not the two Tables of the morall law as Beza but rather the couenant made with Abraham and often renewed The giuing of the law vvhich is to be referred both to the law it selfe which was a great priuiledge to haue a rule to teach them the true worship of God all other Nations wandring in the vanity of their owne inuentions And to the circumstances also with the which the law was giuen And the seruice of God The ceremoniall worship which was most beautifull Other Nations knew there was a God to be serued but how they knew not and therefore they fell into most horrible Idolatry The promises Act. 2.39 scattered through the Bible entailed to the Iewes and their children so that whosoeuer would come to God must come by the meanes of the Iewes Whose not of whom are the Fathers This also is a great priuiledge to descend of honourable Ancesters as of Abraham Isaac and Iacob of the which the Iewes oft boasted and indeed they are in regard of their births the honorablest Nation vnder the Sunne Of whom came Christ Hee tooke his humane nature of their stock It is a great honour to all mankind that he tooke not the Nature of Angels but of Man But much more to that Nation that he tooke the seed of Abraham And making mention of Christ he doth 2. things 1. Describeth him 2. Praiseth him His description is that he is God ouer all where wee haue great mysteries He came of the Iewes therefore hee is very Man He is God also which the Iewes deny c. Hee also that came of the Fathers is God Where we haue his two Natures God and Man and their Personall vnion Blessed for euer Amen This addition of praise shewes that so often as wee haue occasion to thinke on or mention our blessed Sauiour wee should confesse his praise All these priuiledges are great yet not so much the praises of the Iewes as the gifts of God doctrine The Iewes were a most honourable people Rom. 30.1 Psa 19.20 Vse 1. Be equall toward all men either Friends or Enemies If friends flatter them not Though Paul loues the Iewes yet hee tels them of their faults If Enemies Enuy them not their priuiledges The Iewes are Pauls mortall enemies and wicked men yet hee maketh them not worse then they are he conceales not their honour but freely acknowledgeth it So if Magistrates be wicked yet they are Magistrates and so to be honoured If Ministers be negligent and profane Guali hom in locum yet till the authoritie of God and the Magistrate displace them they are to bee reuerenced as Ministers and to haue their Titles and Duties that thereby they may be put in minde of their duty doctrine Vse 2. The Iewes are not to be hated but to bee beloued vpon these Reasons by Pauls example Vse 3. Paul grieues that so worthy a people should be reiected so it cannot but be a griefe to a godly minde to see men and women of excellent beauty comelinesse wit learning place c. to liue to the dishonour of GOD and to goe to hell Vse 4. Notwithstanding all these priuiledges the Iewes are cast off It was much to haue such priuiledges but they profited them not because they adorned them not with beleeuing hearts and a godly life Let England thinke of this who are no lesse priuiledged though many lesse godly They are Israelites we are more for we are Christians a more honourable Title Art thou a Christian For shame dishonour not that Title by liuing like a Heathen They were the people of God so are we Let vs obey him which they did not and then wee shall neuer suffer as they doe They had the Glory the Couenants the seruice the Promises So haue we let vs bee warned by their harmes to amendment of our liues lest these things be taken from vs as they were from them The Fathers are theirs so are they ours by a better right Theirs by the right of the flesh ours by the right of Faith Hast thou Honorable and religious Parents Imitate their vertues If they haue made thee honourable so liue thou that thy children also may account it their houour not their shame to name thee when thou art raked vp in the dust Christ came of them so came be of vs also in the Generall and for vs which is a greater glory else to come of vs is not auaileable It is probable that many of Christs kindred may be in hell Had not Mary her selfe carried him in her heart by Faith her conceiuing and carrying him in her wombe had little auailed her soule Beatior Maria peripeâ—…endo fide Christum quam concipiendo carâ—… Aug. No outward priuiledges can stop the Anger of God if we be wicked they doe rather make way for the same as a man
to them therefore it is neither possible nor lawfull to search the hidden wayes of God doctrine It is neyther lawfull for man to search nor possible to finde the hidden wayes of God Psal 30.6 and 147.5 Esay 40.28 1. Tim. 6.16 and 1. Cor. 2.11.16 Obiect Dauid saith he hath declared the iudgements of Gods mouth Psal 119.13 and Paul saith elsewhere 1 Cor. 2.16 he knowes nay all Christians know We know saith he the minde of christ It seemes Paul and Dauid knew Answ They knew that which was reuealed to them The Spirit saith Paul hath reuealed and Dauid saith That he hath declared judicia oris the iudgements of his mouth that is which God hath spoken vnto him Vse 1. Wade not too farre in the searching of hidden thinges where God speakes not let not thine eare itch to heare and aboue all things chamber thy tongue that thou censure not nor cauill at that which thou art not able to vnderstand nor to conceiue the reason of if it were told thee When the calling of the Iewes is preached some say it is not possible some say it is not likely some why did the Lord thus to the Gentiles thus to the Iewes Also when the Doctrine of Predestination is taught some say that then a man may liue as he list c. Take heed Beleeue that which is reuealed search not into this darkenesse without a light Prayse God for that which thou vnderstandest and in it as also in that which thou doest not vnderstand crie out with Paul O the depth So also in the obscuritie of the Trinitie and Vnitie of the personall vnion of the two Natures in Christ of the Mystical vnion of Christ and his Church of the Resurrection c. search not aske not a reason it is not for our waxen wings to soare so high but crie out O the Depth To be searching and inquiring further then is reuealed or the reason of such mysteries is not profitable It is reported that Saint Augustine on a time walking by the sea side and beating his head to find out a reason of the Trinitie lift vp his eyes and spied a childe with a spoone keeching water out of the sea into a little hole Saint Augustine askes the childe why he did so he answered to emptie the sea into that hole at which Saint Augustine smiled telling him it could not be done So good father saith the childe you busie your braines about the Trinitie and though you take more paines then I yet your successe shall be alike The wisdome of man is no more able to comprehend the Iudgements and wayes of God then the skull of man is able to hold in it the whole water of the sea To state earnestly vpon the Sun is the way to lose our sight not to encrease it not to see more but not to see at all So the way to vnderstand and to attaine wisdome is not to be too busie in searching but to content our selues with that which is reuealed Pius pulsator pierunque inuenit quod temerarius scrutator inuenire non potest Bern. Some think it a great degree of accutenesse to be searching into hidden things and into the reason of the counsells of God but indeed it is childishnesse At another mans house a childe will be questioning why is this and what is that but a wise man will hold his peace knowing it to bee good manners to rest contented with that which is done by the Master of the house whose minde hee vnderstands not So in this world which is Gods house childishly inquire not why God doth so and so who owes thee nothing that eyther thou shouldest meddle with his doings or he be bound to render a reason thereof vnto thee Paul saith 1. Tim. 6.4 If any man consent not to the doctrine according to godlinesse he doteth about questions we thinke it wisdome but Paul calls it dotage when men fall to questioning and apply not themselues to beleeue they begin to dote or to be sicke vpon questions as the word also signifies Noson peri zeteseis As sicke stomackes long for euery thing they heare of and when they haue it they can take no profit by it Quando animae cogitationū vincitur febre c. tunc quaerit cum vero sana est non quaerit sed fideliter credit Chrysost hom in loc Tim. So it is an argument of a weake minde to be questioning of that which to know would not be profitable When the minde is sicke then it is questioning Why How Wherefore but when it is sound then it questioneth not but beleeueth Might not our Kings Maiestie bee iustly angrie if euery loose peasant should be talking or examining his doings So no doubt is God angrie with the curious examiners of his wayes When Peter asked about Iohn Ioh. 21.21.22 that which concerned him not to know hee had a sharpe rebuke and when the Disciples asked of another secret Act. 1.6.7 they were reproued Take thou example and account it no Imputation to bee ignorant of things not reuealed This is learned ignorance If wee consider but the flies and wormes God appeares admirable in them How much more in the administration of things Let vs resolue that all things are most iustly and wisly brought to passe though all vnderstand not the reason remembring that it is God not man that gouernes the world and when we fayle in apprehending let vs by our fayling learne to say O the depth Vse 2. We know but in part not the hundreth part of that which we shall know let vs long to be translated out of darknes into the fulnes of Gods marvellous light Vse 3. Gods goodnes is wonderfull to vs that he hath revealed those things which are necessary to saluation which all the wisemen in the world could neuer haue found out if God had not reuealed them learne and study these things and if thou knowest Christ blesse God for this his wisedome and eternall life Men talke of wisedome but he is wise that knowes this and he is a very foole that knowes it not though in Physicks he haue Salomons and in Politicks the wisedome and knowledge of Achytophell Paul desired to know nothing but Christ and him crucified 1 Cor. 2.2 study thou this and how to liue well All thy life is to short to learne this as thou shouldst therefore trouble not thy mind with things not reuealed and too high for the measure of thy capacitie but passe them all over with O the depth The Philosopher while he gazed on the heavens fell into a pit on awares he that walks plainely walks surely Pro. 10.9 Vse 4. God knowes the sighes the grones the teares of his children they shall not loose the reward of their least obedience So he knowes the wayes the words the thoughts of wicked men and will set them in order before thē at the day of iudgment He knowes all