is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
there is plenty When Satan shall trouble thee looke vnto Christ in whom thou art by Faith and Inuincibly relye herevpon There is no Condemnation to men in Christ See thou hast good euidence of thy being in Christ and then resolue that it is as possible for Christ himselfe to bee damned as for thee For thou art a part and a member of him which to perish is impossible Examine thy Faith and Repentance and labour to feele in thy heart thy vnion with thy Sauiour It is not enough to be neere him thou must be in him If thou finde so Reioyce be thankefull and walke worthily Now followes the Description of them which are in Christ viz. All those which walke not after the Flesh but after the Spirit and thus he describes them from their proper effect I say proper for it is as proper for Gods Children to walke in holinesse as it is proper for the Sunne to shine and the Fire to giue heate These words containe a double Answere to each part of the proposition viz. Affirmatiue Negatiue If you aske who are not in Christ The Affirmatiue answere is They which walke after the Spirit If you aske who are not in Christ The Negatiue answere is They which walke after the flesh If you aske who are Iustified The Affirmatiue answere They which walke after the Spirit If you aske who are Condemned The Negatiue answere They which walke after the Flesh Here we haue three things which bee of great reckoning in the Scriptures 1. Vocation They which are in Christ 2. Iustification Shall not be condemned 3. Sanctification Which walke not after the Flesh but after the Spirit The Generall meaning is Those which liue holily mortifying the Flesh and obeying the Spirit are in Christ The holy life of a Christian is compared to walking and Trauelling which is not done without a Guide Two things may be noted in those words 1. The manner of the Metaphor 2. The nature of the Argument In the Metaphor are two things 1. The Act. Walking 2. The Direction or Guide which is set downe two wayes 1. Negatiuely Not after the Flesh 2. Affirmatiuely But after the Spirit The false Guide the Flesh The true Guide the Spirit Quest But why speakes the Apostle of the false Guide Answ Because most men are enclined to this Guide being wedded to their owne opinions and taking their owne directions from the wisedome of the flesh to be best Therefore he giues them an Item of a false Guide The Scripture vsually compares liuing to walking as here So Gen. 5.24 and 17.1 c. the Reason because of the suting of one to the other for in diuers things here is great Correspondence 1. Trauellers ignorant of the way enquire after the right and neerest way So wouldst thou trauell to heauen If thou enquirest for the way of Merit it is Christ If for the way of our Obedience it is the Law There are many by-pathes Search the Scriptures the Rule of our Faith and Obedience Ioh. 5.39 2. Trauellers in dangerous and vnknowne wayes seeke for a good Guide so must he which would safely trauell to heauen Act. 8 31. For as the Eunuch vnderstood not without an Interpreter so cannot wee walke that way without a Guide Two Guides will offer themselues A false treacherous deceiuing guide which is the Flesh which will boast of her cunning and ablenesse and a true Guide which is the Spirit Both these are set downe in the Text. Take heede of the Flesh Take the Spirit 3. Trauellers enquire for good Company loth to goe alone and yet loth to goe with euill Company as with a Thiefe or a Robber So beware thou of ill Company as of Swearers Drunkards Whoremongers c. These will drawe thee out of the right way for they trauell not to Heauen-ward Let thy delight be in the Saints and in them that excell in vertue that thou maist the more cheerefully walke Psal 16. being holpen by their Prayers and vertuous examples As in a Teame a good sure Horse being among a sort of Iades is many times made shuttle and vntoward so looke for no furtherance in thy iourney to heauen by the society of wicked men 4. Trauellers especially in a long iourney clogge not themselues with things superfluous but onely take necessaries so ouerload not thy selfe with vnnecessary cares delights of the world As a heauy burthen or a long garment to a Traueller so is the world to vs in our iourney towards heauen a hinderance of our speed 5. Trauellers going a dangerous way prouide themselues of some weapon as a Sword or a good Staffe for they may meet with Robbers which would lighten them of their money So get thee a good weapon The way is dangerous Thou shalt be sure at one corner or Crosse-way or other to meet with the Diuell that old Thiefe who would bee glad to rob thee of Grace and is as greedy of it as a Thiefe of a purse The best weapon is Faith which serues for a Weapon to fight withall and also for a Staffe to rest vpon For a weapon Therefore Saint Iohn saith that Faith is the victory that ouercommeth 1. Ioh. 5.4 It is a weapon both Offensiue and Defensiue For an offensiue Weapon it is as good against the Diuell as a Pistoll against a Thiefe 1. Pet. 15.9 Iam 4.7 So saith the Scripture Resist the Diuell stedfast in the Faith and he will flee from you If a Thiefe see a case of Dags at a mans side hee will not deale with him hastily so if the Diuell perceiue vs furnished with Faith he will haue small list to meddle with vs. For a defensiue Weapon also there is none to this It is a Target of proofe or a Shield So Saint Paul cals it and exhorts Ephes 6.16 Aboue all take the shield of Faith whereby ye shall bee able to quench all the fiery darts of the wicked Faith also serues for a staffe to rest vs vpon Wee stand and are stablished by Faith Rom. 11.20 Children learne to go by the finger or by a stoole 2. Cor. 1.24 such a thing is Faith to vs. An old man will not goe out of the dores without his staffe so if thou neglectest Faith thou canst neuer bee able to hold on thy iourney of which wee haue an example in Peter who so long as hee kept in his hand in his heart this staffe Mat. 14.30 walked on the Sea but when hee let it fall himselfe began to sinke 6 Trauellers on foote prepare for their feete that they bee well shodde lest beeing wounded by the sharpe stones and thornes on which they must tread they bee layd vp by the way If thou trauellest toward Heauen thou must tread vpon thornes the points of Needles burning Coles thou canst not want shooes These are the preparation of the Gospell And your feete shod with the preparation of the Gospell of peace saith Paul Ephes
forth and grow yea there will be the same minde that was in Christ Iesus Phil. 2. 2. The outward worke is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed 1. For words As Christ whipt the buyers sellers out of the Temple Iohn 2. so his spirit driues away all swearing vnclean talke lying slandering c. out of the mouth of a regenerate man No man that hath the spirit of Christ can call Christ execrable 1. Cor. 12,3 Doest thou delight to speake of Christ and his Gospell with reuerence and holy affections A signe it is of the good spirit But disgracefull speeches of the Word and them which professe it lauish in oaths and filthie Lawlesse communication with ieasting which is not comely agreeth not with this spirit 2. And for Deeds As a Hare may be traced in a Snow to her forme so is it easie by your deeds to find out what Spirit is in you What spirit think you is in Idolaters Hypocrites swearers Sabboth-breakers in the malicious vncleane proud drunken couetous wretches In Lyers Slanderers c. The spirit of Christ It were blasphemy so to say Nay that vncleane spirit the Diuell who delighteth in such and effectually worketh in them Vse 3. The state of the Children of God is certaine whatsoeuer the Papists say to the contrary If I am Christs I shall be saued But if I haue the Spirit I am Christs Therefore c. True If Q. How shall you know you haue the Spirit A. How shall I know that I haue a Soule but by the effects of it vnderstanding memory c. So by the worke of Grace in my heart by my sincere loue of goodnesse and hatred of euill c. which I cannot be ignorant of being in me I know that I haue the Spirit 2. Cor. 13.5 Know you not faith the Scripture that Christ is in you by his Spirit except you be reprobates And againe Wee haue receiued the Spirit of God 1. Cor. 2.12 that wee might know the things which are giuen to vs of God What things All Spirituall grace present with perseuerance and all the good things of glorie to come Lyra. That wee might firmely and without doubt know for looke what a demonstration by causes is in humane things that in Diuine is the Reuelation of the spirit through Faith The end then why God giueth vs his spirit is to make vs know that we are in his fauour and shall be partakers of the glory to come and by consequence that we shall perseuere in grace without which the future glorie cannot be obtained But thou wilt say I feele Infidelity in mee which grieues me It 's well thou feelest it with Griefe this argues not the absence but rather the presence of the spirit For the spirit doth not make vs omnisciens and impeccable doth not beate downe sinne in vs at a blowe doth not kill corruption outright No. Corruption will be an Inmate with the spirit in this life doe what we can Yet such a man for all this hath the spirit and is spirituall If thou goe by a Noble-mans house thou knowest that there are horsekeepers skullions and such like yet if thou be asked who dwels there Thou sayest such a Noble man naming the Lord of the house and not these baser people So Corruption dwelleth where the spirit but gouernes not but is an vnderling and therefore we are in account spirituall VERSE 10. And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake NOw followes the other part of the Amplification which is Consolation which is double The 1. verse 10. that we are certaine of eternall life The 2. verse 11. that wee are certaine of the Resurrection of our bodies He brings in both by an Occupation against two grieuous Tentations the first in the 10. verse Thus You say that the spirit is in vs. Alasse what are we the better We are subiect to pouerty sicknesse death it selfe as well as others Vnto this Paul answeres first by a Concession The bodie is dead because of sinne Secondly by a Correction But the Spirit is life for Righteousnesse sake First of the Concession And if Christ be in you Before hee said the spirit of God and of Christ now Christ because Christ is in vs by the Spirit and Faith Not Corporally but Spiritually which manner of his presence is the best Ioh. 6.63 We need not plucke him down out of heauen by any Inchantment as the Papists into their sacrament of the Altar that we might partake of his vertue as not the Sunne to partake of his light The body Corruption or the vnregenerate part say some a Chrysoft Piscator But not so for when Paul cals corruption a Bodie it is with an Addition of Sinne or Sinnefull or Death Rom. 6.6 Col. 2.11 Rom. 7.24 Heere it is for the Masse of Flesh and Bloud the Naturall bodie b Aug. lib. 1. Ret. cap. 26. Is dead not is mortified but dead addicted to the Necessity of death which necessity it had not before sinne c Tho. Aqui. et ante eum Aug. loco modo citato But dead is more we dying euen from our birth death hauing made his seisure already because of sinne remaining doctrine Doct. Though Christ be in the Regenerate yet are they subiect to death Heb. 9 27. Rom. 5.12 Where sinne that is originall takes hold there death enters by sicknesse and other mortalities the forerunners and Parts d Mortes partiales Pererius in Gen. lib. 4. de Creat hom num 166. of Death though the Curse and sting bee taken away For as the lines from the Circumference determine in the Center so all paines and sicknesses tend vnto Death As God sent to Hezekiah to put his house in order Esay 38. because hee must die So the Remembrance that the body is dead should perswade vs to thinke of death and prepare for it Thy liuing body is called a very Carkasse Vse If we see an old man stooping and sickly we say he carries his Beere on his backe It 's the case of vs all olde and young Death the King of feare and Terrors Iob 18.14 plants euen from the first houre of our life his Ordnance of Sinne to batter the wals of our bodies Thou seest Death is entred into the Citie of thy Body Take heed it Vanquish not the Castle of thy Soule if it doe then both bodie and soule must to the Diuell It 's lamentable to obserue how many that haue the wals of their house shaken and vndermined ready to drop downe yet prouide not for their soule abate not of their pride Couetousnesse c. practising such things whereby they dye more Obrepit non intellecta senect Iuuenal saty 6. Euen dying before euer they beganne to liue and departing this world with as little vnderstanding and sense
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
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
for a matter of faith though such a preacher such a great scholler Eliah hold this or that our plea must be but what sayth the scripture For men may erre but the answere of God is according to truth Remember this for matters of practise also If it be questioned whether thou shalt breake the Sabboth commit whoredome drunkennesse deceiue thy neighbour c. Thy companions it may be and thine owne heart will intise thee to doe such things but what sayth the scripture It teacheth thee another lesson namely that they which doe such things shall be damned Follow the aduise of the scripture or else it will torment thee on thy death bed VERSE 4. I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal IN these words is the substance of Gods answere Gods whole answere is not set downe but onely so much as might confute Eliah his paralogisme which serues Paules purpose Eliah did thus argue The Church which is not quite extinguished hath markes whereby it might be discerned But I sayth Eliah discerne no such in Israell therefore Thou doest not Eliah what art thou But I doe sayth the Lord know the heart and who are Iewes within I haue reserued 7000 as good as thy selfe who haue not bowed their knees to Baal 7000. Some curiously speake of this number but a number certaine is put for an vncertaine By 7000 sayth one the perfect summe of these who dealt worthily in not consenting to idolatry is expressed Seuen thousand men that is men and woemen noted by the more worthy sex I haue reserued to my selfe That is though I haue suffered many to fall away yet I haue reserued to my owne vse seuen thousand I haue reserued he saith not here are left me some by chance or at a venture or by Ahabs Iesabels and the diuels courtesie Nor some haue reserued themselues but I haue reserued as ver 5. A reseruation is made not a few but seuen thousand not some which were then Idolaters and after to be conuerted or Infants that had no reason but men that haue not bowed to Baal but sincerely worshipped me Who haue not bowed the knee that is by a figure worshipped in the least signe as making a leg It is added in the booke of Kigns nor blessed him by which it appeares that the Israelites when they came to their Images did both bow and kisse their Images as the Papists when they come by a Crosse or Crucifix put off their hats make a legge and also kisse some part of their Idols besides the Popes toe Thus in Hosee the Idolaters say Hos 13.2 Let them kisse the Calues so Iob saith Iob. 31.26.27 When I beheld the Sun or Moone if my mouth did kisse my hand c. as the Heathen which worshipped the Sunne because they could not kisse it kissed their hand which was abominable Idolatry Kisse the Sonne saith Dauid Psal 2.12 that is worship him So Emperours haue their knees Kings their hands kissed in token of subiection To Baal that is To the Image of Baal So was the god of the Sydonians called The word is good in the signification for it is as much as Lord or Husband so they that worshipped it declared thereby that that they were vassals and bound to subiection to it as the wife to the husband and therefore is Idolatry called fornication Baal is of the Masculine gender and the Article preposed is of the Feminine implying the Image as it is heere well supplied And heere we may find the Papists tardie making many Baals masculine and feminine and bowing to their Images which hence appeares to be flat Idolatry Now in these words two things are to bee considered the Summe of them and the Circumstances who are two First the Author of this Reseruation Secondly a description of the Reserued doctrine Doct. out of the summe The Church of God shall neuer be brought to such an exigent in the most difficult times but that there shall be many thousands which shall worshippe God in Spirit and truth It can neuer faile Matth. 16.18 and 28. vers last I am with you to the end of the world If to the end there should not be true worshippers this could not be true Vse 1. The best on earth may erre as Elias much more the Pope who is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians Eliah came into this errour by a passion of anger and feare Order your passions by the law of grace for if they be vngouerned they blinde the minde and as vnruly horses draw the chariot of our iudgement into the by-pathes of error Vse 2. Eliah erred in his censure concerning true worshippers Be not then rash in censuring thou mayest erre I would our Brownists would consider this who are quick-sighted abroad and blinde at home It is rashnesse to censure particular men much more whole Churches to be Idolatrous Antichristian no Church without God c. God accepteth of vs and of our deuotions and blessed be his name crowneth our publique worship of his name with vnspeakeable comfort why then dost thou condemne vs holding vs abominable in that wherin God accounts of vs. Art thou more iust and pure then the Lord How darest thou refuse communion with them who haue communion with Christ Repent of thy separation Vse 3. Nor multitude nor visibility are certaine notes of the true Church for then there had beene no Church in Eliah his time in Israel for the multitude was with Ahab and Iesabel and Eliah could not discerne one beside himself yet there were seuen thousand The Papists say the Church was alwaies actually visible to mans eye Nay they say that the Catholike Church is alwaies visible but the Creed confuteth them for we beleeue the holy Catholike Church It is beleeued therefore not seene discerned by faith not by sense But they answere that the Holinesse is inuisible not the Catholikenesse Indeede the holinesse of their Church cannot be seene neither can the Catholikenesse qua talis no more then the substances of things can be discerned with the eye If they had said that particular Churches are alwayes visible they had said somewhat and yet heere some cautions are to be remembred It is alwayes visible potentiâ but not actu It is simply in it selfe visible though in some respect it may be inuisible which respect is threefold First of place As the Sunne is alwaies visible but to vs then only when it ariseth in our Hemisphere So at Ierusalem the Church is not to be seene when it remoued to Pella Secondly of the Time as of persecution as in Eliah his time and in Queene Maries dayes when the Church was faine to flye into the wildernesse As the Sunne behinde a cloud in some respect is inuisible so may it be said of a Church Thirdly of persons which should discerne
vanityes Which fly not but seeke the corruption which is in the world that care for nothing but backe and belly if God reiect the righteousnes and will of the Iewes what hope canst thou haue which neuer thinkest of God but to blaspheme him Which delightest only to wallow in abhominable sins I must tell thee that ten thousand thy betters are in hell Euen such which haue rapt hard at heauen gates which haue bestowed many howers in prayers much mony vpon the poore c. If such as seeke misse for seeking amisse much more those which seeke not at all or the contrary VERSE 8. According as it is written Esay 29.10 God hath giuen them the spirit of slumber or remorse eyes that they should not see Esay 6.9 eares that they should not heare vnto this day THe latter part of the seuenth verse that the rest were blinded is proued by a double testimonie The one of Eliah in this verse the other of Dauid In the two next verses That which the scripture testifieth is true But it testifies that the multitude of the Iewes are blinded Ergo. This first testimony is taken out of two places in Esay The first part out of Esay 29.10 The latter part which is an exposition of the spirit of slumber out of Esay 6.9 Vse 1. The authoritie of the scriptures the ground of truth Vse 2. Scripture the best interpreter of it selfe In this testimonie are two things First The Iudgment Secondly the Amplification The Iudgement forethreatned is Slumber If I vnderstand our owne tongue slumber is a kind of vnquiet sleepe either in the beginning or end of our rest when euery little thing will awake vs. This cannot bee the meaning but rather a heauy dead sleepe is heere vnderstood translated by Beza Sopor as death is called by the Poet Perpetuus Sopor the Hebrew word is translated by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Aquila The sleep here meant may be likened to Adams when his rib was taken out Quest But is it a iudgement to be cast into such a sleepe Many desire it Answ Heere is not meant the sleep of the body but of the minde Blindnesse of minde and hardnesse is so called by a metaphore as if you would say a spirituall lethargie when neither the thundring noise of the Law nor the sweete sound of the Gospell can awake vs. The Greeke word vsed by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Septuagint signifies another thing namely pricking and compunction as if a man had a naile or bodkin in his sides Now because Esayes word signifies dead â—leepe Beza translates Pauls word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though anciently and properly it hath beene translated Compunction as is partly expressed in the margine There is a word in Greeke very like this here vsed which signifies sleep being deriued from a roote that signifies Night But this word in no wise doth so signifie Saint Luke who well vnderstood the Greeke tongue vseth it for Compunction in the second of the Acts 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.37 The naturall meaning may well be retained Dead sleepe being called Compunction by a figure the effect for the cause because much or no Compunction can awake it or rather of the cause for the effect because Compunction is the cause of dead sleepe not in the body but in the minde There is a double Compunction of minde one comming from sorrow for sinne as that Act. 2.37 another comming from Enuie and Malice which was in the Iewes because the Gospell of Christ whom they crucified was preached and receiued in the world this was as a dagger at their hearts This Compunction of Enuie is heere meant which is the cause of such a deadnesse of mind that as a man in a dead sleep heares and vnderstands nothing so a mind possessed with Enuy is not patient to heare or conceiue any thing for its good Excesse of griefe brings a failing of the mind Now enuy is a gnawing of the heart against our neighbour When Stephen preached Act. 7. the Iewes gnash their teeth stoppe their eares their hearts being readie to burst for anger and rage And when Paul preaches at Antiochia Act. 13.48 the Iewes raile contradict and stirre vp persecution so that a man had as good speak to a wall or a dead man as vnto them Chrysostome expounds it as a nayling to their passion wherby they are vnmoueable in their perfidiousnesse Theodotian Some translate it Exstasie for enuy makes a man beside himselfe capable of no good instruction Cyprian calls it Transpunction Cypr. l. 1. ep 3. as a vessell hauing a hole striken thorow the bottome holds not the liquor put in it so whatsoeuer was preached to the Iewes their hearts so aked with enuy that they were vncapable of good counsaile and doctrine being as senselesse of all good things as if they were dead This Iudgement is amplified by foure Arguments 1. The Cause 2. The Effect 3. The Subiect 4. The Adiunct 1. The Cause is two-fold first Principal God the Author of this Compunction not as it is a sinne but as it is a iudgement secondly Instrumentall Satan therefore Paul saith The spirit of slumber not as God workes grace in his owne doth he worke this blindnesse in the reprobate but grace by himsefe blindnesse by Satan to whom concerning some Reprobate God speaketh as it were thus Satan is such a one so wretched that he enuies the Gospell and spets at it Take him to thee torment him for it harden him more that his condemnation may be the greater God is the Iudge Satan the tormentor by the spirit of slumber is also meant the forcible working of Satan vpon our corrupt nature as if a man being vpon the top of an hill and purposing to runne downe the Diuell should stand at his backe and push him forward 2. The Effect Eyes that they should not see c. Blindnesse of minde not to be capable of sauing knowledge is an effect of malice against the truth 3. The Subiect The Iewes a wise and learned people in the Law 4. The Adiunct To this Day which may be referred to the seuenth verse Hardened or blinded to this day it is all one the meaning not for euer but to this day The vaile vnto this day is layd ouer their hearts but it shall be taken away 2. Cor. 3.16 doctrine God in his iust iudgement giues ouer such as are enemies to the Gospell to the diuell to be blinded that they cannot conuert Ioh. 9.39 2. Cor. 4.3 Vse 1. Many in worldly things are wittie and of great apprehension and iudgement and yet as blinde as beetles very blocks in religion Eyes they haue see they doe they are no fooles yet they perceiue not the things belonging to their peace As Bats and Owles see best in the night so their chiefest vnderstanding is of worldly matters As a Moule within the ground is
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some