as if he should say the Holy Ghost doth not still lead you as seruants to feare by the preaching of the Law for not obeying it For the preaching of the Law is the true cause of seruile not filiall feare And here the Apostle alludes I take it to the time of the Law and the giuing of the same But you haue receiued the Spirit of Adoption He should haue said of Liberty but hee saith more of Adoption for Children are free Children are either Naturall or Adopted Naturall so the holy Child Iesus is the onely Sonne of God Adopted so are we the sonnes of God Adoption is a lawfull Act imitating nature found out for the comfort of them which haue no children Adoption and Arrogation which are Termes of the Ciuill Law differ Adoption is of those which are vnder the rule of others Arrogation is of them which are sui iuris The Holy Ghost is called the Spirit of Adoption because it works both it and the sense of it in vs. In whom That is by whom whereby We cry not say for so may a Reprobate but Crying notes affection Abba Father Abba is an Hebrew or Syrian word which signifies Father Father is added in Greeke either to note the Sanctification of all Languages a Chrysost or of all people Iewes and Gentiles b Anselm or a double paternity of all by Creation of the Elect by Grace c Lyra. or earnestnesse in calling vpon God d Martyr or an Exposition as Abba that is to say Father e Beza The sense The Regenerate might obiect Wee feele the Spirit working feare in vs But saith the Apostle you haue also the Assurance of Adoption They which haue onely the Spirit of bondage are driuen by feare you by the Spirit of Adoption are led by loue doctrine The Regenerate haue the Spirit of Adoption whereby their feare is moderated and they enabled to cry Abba Father Gal. 4.6 Vse 1. In all the Elect which are of yeeres of discretion the spirit doth worke the Slauish Feare before the filiall assurance as appeares in that example of the Iewes in the Acts Act 2.37 who first are terrified and after comforted in assurance of forgiuenesse All are brought to this exigent more or lesse that they may acknowledge they stand in neede of Christ and be stirred vp to seeke him Such as were neuer afrayd were neuer assured Didst thou neuer feele the sting of an accusing Conscience terrifying thee though thou hast beene a lewd wretch Surely Iudas was neerer Heauen then thou and to this thou must come before thou canst haue the Comfort of a Sonne For as the needle makes way for the thread so feare for comfort the spirit of bondage for the Spirit of Adoption Vse 2. The preaching of the Law without the Spirit hath no power to strike feare into vs when thou art terrified it is the Spirit that so applies the Law either to bring thee to Christ or to despayre and euerlasting Confusion Vse 3. As none haue the Spirit of Adoption which haue not had the spirit of bondage So many haue the spirit of bondage which haue not the Spirit of Adoption Note this Many doe diligently resort to the hearing of the Word and are afraide to doe otherwaies they deale Iustly liue temperately c. and dare not deale falsely or riotously c. and yet are not Regenerate Why What is it makes them doe thus Only Feare They haue the spirit of bondage they are afraid of Hell and hence comes this obedience which is onely slauish But if they doe not these things for the loue of Iustice also they cannot be saued neither their obedience accepted The Children of GOD feare hell but their obedience comes more from Loue then from Feare Yea though there were no Diuell Hell Iudge to be feared yet would they obey the commandements of their God and their feare is also moderated by Faith whereby they beleeue the pardon of their sinnes and obtaine this priuiledge to be the Sonnes of God The estate of a Sonne is discerned by Confidence in Prayer Such a one is able notwithstanding feare to cry Abba Father He that can I say not speake the words with a lowd voice for so may a Parrat or Hypocrite Mat. 7.21 but cry with intention of heart as well as contention of voice and can come into the presence of God as a child into the presence of the Father hath the Spirit of Adoption This is wonderfull hard to doe As for Instance Thou feelest Corruption rebelling thou remembrest how thou hast actually transgressed aboue number thou hearest the threatnings of the Law thou knowest that God is of pure eyes and most iust hence thou fearest and art almost confounded Canst thou in this Conflict turne thy selfe to God as to thy gracious Father and that with confidence of his mercie Thou hast a certaine signe of thy Adoption For in such estate our Nature is to flye from God as Adam but to embrace God euen then when wee are so terrified is the worke of the Spirit by Faith Canst thou with a childes affection cry Abba Father I dare vndertake that God cannot but shew himselfe as a Father in hauing compassion What earthly Father could despise the voice of his Child falne into danger Much more will our Heauenly Father regard the cry of his children In a fearfull estate then are they which neuer pray or as Hypocrites onely with the mouth and not with the heart Thou callest vpon God with Abba Father Remember that wicked children are a dishonour to their Parents Degenerate not thou from the Nobility of thy Father whose honour it is to haue godly children If thou callest God Father 1. Pet. 1.17 then passe thy time with feare and care to obey him Vse 5. This ouerthrowes the Popish manner of Praying as Blessed Virgin Holy Mother of God help vs. Saint Peter helpe vs c. From what Spirit should wee thinke these prayers come Luke 15.18 Not from Gods for that teacheth to cry Abba Father The Prodigall Sonne saith I 'le goe to my Father and say to my Father and his Father meetes him Hee had an Elder brother and knew many seruants but he seeks onely to his Father VERSE 16. The Spirit it selfe beareth witnesse with our spirit that we are the Children of God THe Sonnes of God cry Abba Father here is the Ground of such praying which is the witnesse of the Spirit with our spirits that we are the Children of God This is the very roote from whence springeth confidence in Prayer to God and the more or lesse wee heare and feele this witnesse the more or lesse assurance haue we and boldnesse in Prayer Here are two things 1. The witnesses which are two 1. Gods Spirit which performes two Offices 1. It seales vp our hearts in assurance that we are Children then it opens our mouthes to pray 2. Our Spirit which is our Regenerate part
now feeles it is likely hee would neuer haue committed that villany Mortification is tedious but heauen is sweet Men are content to goe all day after their hounds and hawkes to endure hunger thirst c. for their pleasure and what get they in the end some silly creature that is scarce worth the hauing But Heauen is worth the hauing refuse not a short labour for the obtaining so infinite a reward VERSE 14. For as many as are led by the Spirit of God are the sonnes of God THe latter part of the verse going before is here prooued namely that such as mortifie the deeds of the bodie by the Spirit shall liue The argument is taken from the proper subiect of the life before spoken of that is the sonnes of God Thus The Sonnes of God shall liue But they which mortifie c. are the sonnes of God Therefore they shall liue The Minor is proued thus They which are led by the Spirit are the sons of God But they which mortifie c. are led by the Spirit Therfore As many as are led by the Spirit that is by the holy Ghost Led Those things are said to be led which are mooued by a superiour instinct a Aquin. in locū which is either Common or Proper of the common all men the Reprobate yea beasts are partakers The beasts come to Adam b Gen. 2.19 to Noah c Gen. 7.8,9 the Beare slaies the Children d 2. Reg. 2.24 the Lyon the old Prophet e 1. Reg. 13.24 by this common instinct The proper is that whereby the elect children of God are mooued to beleeue repent c. This is here meant Are led Not furiously but mildely and familiarly not as bruite beasts but as reasonable creatures Not as though we doe nothing but lest we should doe no good thing we are actuated by the good spirit that we may doe Neither are we led violently and against our will but willingly and yet were we not willing before we were led but in the leading made willing to be led so willing that when God hath once breathed his grace vnto vs we cannot resist but earnestly desire to bee led And yet is not the nature of the will ouerthrowne nor naturally so determined to one side that as heauie things mooue downeward by an inward beginning so the will absolutely can only affect this one thing But as Orators by their Eloquence doe rule in the minde of their Auditours so God much more effectually drawes vs to desire Christ and affect the Gospell If a couetous man were offered to take what hee would of a heape of Gold no man doubts but hee would gladly embrace such occasion though simply and absolutely it were in his power to refuse it So our heauenly Father doth so commodiously shew vs the Riches of his Grace so louingly doth he inuite vs to receiue it and so aptly doth hee exhort vs that he doth perswade vs without any impairing of our wills so a Beast with prouender Children with Nuts and euery one is led or drawne by his pleasure We are then led being willing not before but after grace receiued Are the Sonnes of God not making vs such but declaring vs to be such The Sonnes that is Children as verse 16. for sonnes and daughters are in the Couenant doctrine They which follow and obey the counsell prescriptions and precepts of the Spirit are the sonnes of God Ioh. 1.12 Ioh. 6.45 1. Ioh. 3.9 Now it is the Spirit which workes faith teaches and begets vs. Vse 1. Take knowledge of thy Impotency to good things without the spirit As a guide to a blinde man or as a Nurses finger to a little Childe so is the Spirit to vs without the which we can neither discerne or walke in the good way Without the Spirit wee catch many a knocke by stumbling and falling at euery sinne As therefore the little childe when it would first goe reaches for the Nurses hand so craue thou the Spirit to bee led into the knowledge and practice of the Truth The Israelites that would presently goe towards Canaan without Moses were all slaine Num. 14.45 so is it not safe to attempt any thing without the Spirit which is to bee our Counsellour and to vs as the piller of the Cloud was to the Israelites the Rule of their marching and pitching their tents Vse 2. If thou yeeldest thy selfe and thy reason and affections to he led by the Spirit thou art the Child of God so cōtrarily which that thou mayst the better discerne obserue 2. things first the way wherein Secondly the minde wherewith thou walkest First Are drunkennesse whoredome c. thy waies who led thee into these waies The Spirit no the Diuell leades thee for these are his waies Are Faith Repentance Humility c. thy wayes How camest thou into these wayes The diuell would neuer bring thee into them nor thy selfe neuer haue chosen them Surely if these bee thy waies thou art led by the holy Spirit whose waies these are Secondly what is thy minde Doest thou walke in the way of Prayer hearing the Word Repentance c. willingly and cheerefully Thou art then led by the Spirit for though we may be found in these wayes yet if we walke in them as a Beare is drawne to the stake we are not led in them by the Spirit for the Spirit makes vs delight in such things Euery thing liues according to the breeding water-fowles are euer paddling in the water Land-fowles are feeding on the dry ground So if thou hast a spirituall breeding all thy delight will be in spirituall things if a carnall onely then in carnall VERSE 15. For yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of Adoption whereby we cry Abba Father IN this verse the Apostle prooues that those which are led by the Spirit are the children of God by an effect of the Spirit in them which is to call God Father Which is amplified by an opposition of their former estate which was an estate of seruile feare As if he should say by an Occupation It may bee you feare in regard of sinne inhabiting But the profiting you haue made is not in the addition of such slauish feare wherwith formerly you were possessed but that which you haue now receiued is a more excellent effect of the same Spirit which is the Grace of Adoption Heere two effects of the Holy Ghost are opposed for in some the Spirit workes feare in other loue and assurance and first feare then assurance that we may stirred vp to seek assurance Feare the signe of the spirit of bondage Confidence and assurance in God as a Father the proper effect of the Spirit of Adoption You haue not receiued the spirit of bondage Paraeus Not the Diuell nor the Law as some haue interpreted but the Holy Ghost To feare Seruilely Againe that is yet still or more
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
vs being the Murderer of the Soule but as a most hainous sin against God Hope therefore But thou wilt say Alas my Euilnesse bids me despaire Yea but if thou beleeuest and repentest God bids thee Hope Be of good Comfort therefore and hauing Gods Commandement to Hope and his promise not to be confounded though thou seest nothing in thy selfe to make thee hope yet hope aboue hope Vse 3. The Papists say wee cannot be certaine of Saluation because we hope for it but God saith because we hope we are certaine For we are saued by Hope Vse 4. The complete and perfect state of Gods Children here is not in re but in spe As Christs Kingdome is not of this world Ioh. 18.36 so is not our Hope The worldlings motto is A Bird in the hand Giue mee to day say they and take to morrow whoso will But the word of Beleeuers is Spero meliora My hopes are better then my present possessions Therefore we despise the present things of the world in the hope of things to come vsing the world as though wee vsed it not as a Merchant hoping to fraught himselfe with Gold neglecteth baser commodities Worldly men laugh at Beleeuers for contemning earthly things and Beleeuers which hope laugh at worldly men for contemning heauenly things We are not without ioy in this world but it is such as the world knowes not The Ioyes of the world are nothing to that wee haue as that we haue is nothing to that we shall haue What ioy and happinesse is in enioying when the very hope is so happy and glorious If God be so sweet to them which hope for him what is he to them which haue him The Children of God are accounted fooles for letting slip a good bargaine for going to a Sermon when others goe to profit and pleasure but herein they are most wise as he is which contemneth drosse for Gold shels for Kernels Vse 5. Hope breeds Patience Vnderstand it thus Betweene Hope and Hauing there is a want of the thing desired This delay is troublesome for the hope that is deferred Pro. 13.12 is the fainting of the heart but when it comes it is as a Tree of Life and the greater is the fainting as the thing hoped for is greater Now for this want delay and fainting Patience is necessary that we should not thinke the time long nor faint vnder the troubles which in the meane time doe occurre Dauid was promised a Kingdome and in the end had it but in the meane time he waited deuouring many troubles through patience So we haue a Kingdome promised but we must enter into it through many tribulations and wait the Lords leisure Therefore Patience is needfull that after wee haue done and suffred the will of God Heb. 10.35 Eph. 6.17 we may inherite the Promise Needfull indeed as a Helmet for so is hope called because by Patience it beares off many a knocke with the which otherwise wee should bee soone striken downe into despaire Pray for hope that thou maist with patience beare the many troubles must be endured The Patience of the Martyrs to endure the fire was bred by hope as their hope was bred by Faith True is the Prouerbe If it were not for hope heart would burst and therefore to be out of hope is to bee most miserable As the Philosopher said Take away the heauens and I shall be no body Tolle Coelum nullus ero Empedo so take away the hope of heauen and wee are the most miserable which beleeue As is the Corke to the Net so is hope to vs the Lead at the bottome would sinke the Net if it were not vpholden by the Corke so would troubles vs if hope by patience did not sustaine vs. Perer. comment in Genesin to 1. lib. 1. num 159. One compares hope to the Moone which God hath appointed by her light which is patience to gouerne the Night of our afflictions Paul excellently compares it to an Anchor for as the Anchor holds the Ship in a tempest so doth hope through Patience keepe vs in troubles from the shipwracke of our soules As the Husbandman waites patiently for the precious fruit so must we for those which sow in hope shall reape in saluatihn Vse 6. Many say they haue this hope when they haue it not Thou shalt know by three things whether thou hast it or no 1. By the mother of it which is Faith 2. By the Daughter of it which is Patience 3. By the Companion of it which is Loue. 1. He which hopeth beleeueth and so much Faith so much Hope for Faith is the ground of things hoped for and the strength of hope is confidence Heb. 12. Robur fidei confidentia Ambr. Therefore the Ignorant as they haue no Faith for want of Knowledge so no Hope for want of Faith 2. Hope hath Patience The Merchant in hope of gaine endures the water The Martyrs in hope of the Recompence endure the fire Doest thou in trouble seeke to Wizards Diuels Then no Patience and so no hope 3. Loue is hopes Companion inseparable Gal. 5.5 and therefore hope is called the hope of righteousnesse and hee that hath this hope 1. Ioh. 3.3 purgeth himselfe If thy life be holy then hast thou hope because the promise is made to such as lead a holy life God threatneth damnation to them which liue vnholily in blasphemy breaking of the Sabbath disobedience to Parents Malice Pride Drunkennesse Vncleannesse c. If Thou liuest in these sinnes how darest thou say thou hopest to bee saued when thou hast no promise No no Thy hope is presumption and the hope of the wicked shall perish and his hope shall be as a Spiders webbe of which if a man lay hold it stayeth him not Iob. 8.13 Iob. 11.20 Thy hope shall be sorrow of minde This is thy hope thou profane wretch Dauid hoped in the Lord and was comforted and the Fathers trusted in God and were not confounded but if Dauid or the Fathers had liued as thou dost which art profane they had missed of their hope If then thou wouldest haue the true and liuely hope of saluation remember to increase in Faith Patience and Loue which is the fulfilling of the Law VERE 26. Likewise the Spirit also helpeth our Infirmities for we know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered IN this Verse and the next is another argument vnto patience from the most present help of the Spirit as if he should say Though you be afflicted yet despaire not for euen the Holy Spirit from Heauen helpeth you Here are two things First the help of the Spirit Secondly the meanes whereby he helpeth vs by teaching vs to pray Of the first Likewise the Spirit also helpeth our Infirmities Likewise referred either to the worke of the Spirit before noted Verse 11. he quickneth and
likewise helpeth or rather to hope not onely hope helpeth but also the Spirit The Spirit not good Angell a Lyra. nor spirituall man as the Minister b Iam. 5.14 sic Chrysost tract 6. in Iohannem nor spirituall grace c Ambros nor Charitie d August but the Holy Ghost Helpeth As the Nurse helpeth the little child vpholding it by the sleeue or as an old man is vpholden by his Staffe e Pareus or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna subleuet Beza well translated also helpeth beeing a Metaphor taken from one that is to lift a great weight and beeing too weake another claspeth hands with him and helpeth him so the Spirit is ready to relieue vs vnder the great burthen of the Crosse Our Infirmities Not of praying though the Spirit doth help that infirmitie nor of practice to doe good but infirmitie to suffer euill not perturbations onely which arise from infirmity but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs our Infirmities that is vs which are weake The Crosse is a heauy burden wee are weake the Spirit helpes vs to carry it as Simon helped Christ doctrine God helpeth his children in trouble by his Spirit So promised Ioh. 14.16 made good by Pauls experience 2. Cor. 4.8 which was by the Spirit Verse 13. Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse it is so heauy as in pouertie not to murmure complaine or to seeke vnlawfull shifts to helpe our selues There are two speciall Reasons why we are too weake to beare the Crosse 1. The Crosse is a part of the Curse which is intolerable though it be sanctified and lightened to Gods children 2. Our sinfulnesse makes vs weake An ill Conscience enfeebles vs makes very cowards of vs. Iustine Martyr when he was a Heathen iudged by the fortitude and magnanimity of Christians in suffering that they could not bee subiect to vile affections Where a good Conscience is there wants no courage in suffering If the Diuell can make vs wound our Consciences by committing sinne then hee will easily driue vs either to murmure or blaspheme or despaire vnder the Crosse Q. But doe not many wicked men patiently beare paines and death it selfe A. No stoutly they doe but patiently they doe not It is not laudable patience but miserable hardnesse and stupiditie As Nabal dyed 1. Sam. 25.37 his heart being as a stone insensible of good or ill So also dyed the wretch that murdered Henry 4. the French King Vse 2. Let none bee confident in their owne strength wee are weake and Peter is an example He bragged that he would not deny Christ nay though all other forsooke him yet he would sticke to him and dye at his foote And yet a silly Damsell with one word put him by his resolution Mat. 26. This appeared also in the example of Doctor Pendleton as may bee read in the Booke of Martyrs Fox Acts and Monuments 1362. Censure not thy Brother for some weaknesse vnder the Crosse nor say If I had beene in his case I would not haue done so or so Thou also art weake and of thy selfe art nothing without the Spirit Vse 3. Beware of Securitie Fore-thinke of the Crosse and prouide for it Sudden troubles and vnpremeditate are the more grieuous ouerwhelming as the breach of a high wal oppresseth vnawares In the day of peace prepare for battell A faire day makes vs to be taken in a storm many times without our Cloakes Thinke therfore of losses aforehand of burning of houses burying of Children Husband Wife c. Thus did Iob for want of this Iob 3 25. wee heare many in the day of trouble complaining O I neuer lookt to haue seene this day c. Didst thou not It was thy fault If a man goe to Sea should he not looke for tempests Vse 4. The Spirit helpeth our infirmities The Vnregenerate shall bee sure of trouble without comfort The Regenerate of comfort in Trouble God will either mitigate their paines or strengthen them to beare or quite take them away No man will lay so much weight vpon his Horse as shall breake his backe Much more will God be carefull of his children yea as hee will not suffer them to bee tempted aboue their strength so he will giue an issue and deliuerance in due time 1. Cor. 10.10 We shall not haue one blowe or fit more then we are able to beare He that can endure but three fits shall not haue the fourth * Non quarto die pati permittetur qui scitur vltra non posse quam triduo tolerare Ambrosius Vse 5. If thou hast deliuerance out of trouble ascribe it not to thy selfe saying I rub'd out I pluck't vp a good heart got out Acknowledge the praise to God which helped thee Vse 6. Grieue not the Spirit by which thou art helped If thou shalt prouoke him by thy sinnes how canst thou expect his helpe Make him so familiar now by thy carefull obedience that he be not a stranger to thee in the day of thy trouble Verse 26. For wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered THe Spirit is a principall helpe in the Crosse and one of the principallest meanes whereby the Spirit helpes vs is by teaching vs to pray which is shewed in these words Where we haue three things First our Ignorance and impotency to pray Secondly from whence wee be made able Thirdly the successe and fruit of such prayers they are acceptable The two first are in these words which we will handle together The third is in the 27. verse It is a great cheering of the heart in the Crosse if we can pray but alas wee know not what to pray we ought to know but we do not either in regard of matter or manner But the Spirit August that is the Holy-Ghost maketh intercession for vs not is our Intercessor but maketh vs to pray So the Spirit cryeth Abba Father Gal. 4.6 not that the Holy Ghost cryeth but teacheth vs to cry Christ and the Spirit are as the Master of Requests but in different manner Christ by the power of his merit the Holy Ghost by the efficacy of operation in vs. As a Schoolemaster with his Schollers so dealeth the Holy Ghost with vs stirring vs vp to pray and prompting vs with sighes grones and words fitting For vs For our profit Aquinas Beza With sighes that cannot be expressed For their greatnesse for as there is a ioy vnspeakeable 1. Pet. 1. So also a sorrow and earnest desire in the Saints not to be vttered Rather for their littlenesse both because we scarce feele them and know not what our hearts meane and this is the fittest because of that which followeth Toletus Hee which searcheth
weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
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