of Faith The greatest Philosophers as the Epicures and Stoiks most resisted Paul Acts 17.18 as our greatest Politicians most scoffe at Religion and at preaching of the Word Vse 2. All are bound to heare and nothing so worthy to be heard as the Gospel Let vs say of hearing as Paul speaks of knowing it 1. Cor. 2.2 viz. that he esteemed to know nothing besides The Nurses song doth not so quiet the babe as the preaching of the Gospell the Conscience It s the hand of GOD offering vs forgiuenes of sinnes Hee therefore who hath eares to heare let him heare He hath wel imployed his eares who hath reuernntly heard the Gospell which the diuell keepes many from hearing lest by hearing they should be conuerted and liue If thou wilt not Now beare that which may profit thee thou shalt heare one day that which will make thy heart to ake euen this Goe you cursed c. For if any receiue you not nor heare your words shake the dust off your feet truely it shall be easier for Sodom in the day of Iudgement then for them Mat. 10.14,15 Vse 3. Ministers must be affected and grieue when they see the company of reuerent hearers so thinne and their labours so fruitlesse The Prophet here complaines of this so Christ grones for the hardnes of the peoples hearts and weepes ouer the stubbornnesse of Ierusalem The shrewdest turne to be done to a Minister is to depriue him of the ioy of his labours and the way to reioyce them is to embrace the Gospel they preach It will be vnprofitable and heauy for the hearers to haue their Minister to complain of them with griefe vnto God Vse 4. Esay and Paul gaue not ouer though they had cause to cōplaine As the Physician omits no point of his Art though the recouery of his Patient be desperate So though vvee preach to many desperate and scoffing hearers we must not giue ouer but rather vse the more diligence For whether they profit by vs or no we shall haue our fee. Not as the husbandman loseth by an ill crop shall I lose If I preach and thou repent not it shall neuer repent me of my paines I will preach still for though my preaching be not a sweet sauour to thee yet euen in thee I am a sweet sauour to God Thou also shalt smart for it for if we be offended when our words are despised much more will God bee at the contempt of his Gospell Vse 5. Although faith cannot be without preaching going before it yet preaching may be without faith following it as that which is to be knowne may be without the knowledge of it The word that sounds without is not sufficient faith if God speake not within in the heart There are two things required to faith the determination of that which is to be beleeued and the inclination and perswasion of the heart to beleeue Aquinas Preaching determines but its God who perswades by preaching God can doe it without preaching but preaching cannot doe it without God Our voyce can say Repent but its God only that giues Repentance Paul preacheth to Lidiaes eare but God hath the key of her heart Pray that God would open our mouthes to speake pray also that he will vnlocke thy heart to beleeue for as Rebecca cookt the Venison but Isaac gaue the blessing so wee may plant and water but its God that giues the increase 1. Cor. 3.7 VERSE 18. But I say Haue they not heard Yes verily c Psal 19.4 their sound went into all the earth and their words vnto the ends of the world THis is spoken of the Gentiles not of the Iewes as appeares by the manner of the next verse In this Paul preuents another obiection occasioned by the words before concerning the sending of the Gospell to the Gentiles as if some Iew should haue sayd If you be sent to the Gentiles why do you preach to them all but only to some choyce Cities and Nations Paul answeres that they doe and shall preach to them all which he vtters by an interrogation and proues by a testimony out of the Psalmes as if he should say Dauid tells you that all haue or might heare for Their sound is gone out into all the earth Question is whether Paul alleadge this testimony or allude vnto it In the Psalme he speaks of works here of the Word Some say that Paul argues from the lesse If God teach all by the great volume of the heauens much more will he teach all by the heauenly doctrine of the Gospell I thinke that vnder the historicall narration of the heauens and of their sound is hid a prophecy of the preaching of the Gospell because the latter part of the Psalme speakes much in the commendation of it and Paul here so applies it And indeed there is a most sweet Analogie betweene the heauens sound and the Gospell There are diuers particulars obserued I thinke these are good The heauens are the worke of Gods hand so is the Gospell reuealed by God The heauens shew the worke of God so the Gospell that wee are Iustified by the worke of God which is faith not by the works of man The doctrine of the Gospell is pure and lightsome as are the heauens The influence of the heauens comforteth cherisheth inferior things so doth the Gospell the Conscience The diuersity of Nations and Languages is manifold which vnderstand not one another yet all vnderstand the excellency of the heauens and the wonderfull worke of God in them So God enabled the Apostles to teach all Nations in their owne tongues the wonderfull works of God Into all the earth and vnto the ends of the world The summe is that the Gospell was preached to all the world Ob. But many Nations were long after the Apostles dayes conuerted as England in the time of Gregory the great the Iaponians and Americans but the other day heard of Christ A. All the earth is either taken for the most part the ends for Countries very farre off or it is spoken of that which should be or it is meant of the 4. quarters of the world or of the Romane Empire And for that of England it is false Indeed in Gregories dayes England by Austen the Monke was first brought in subiection to Rome they before agreeing with the Greeke Church for at the comming of that Austen there were many holy Monks in this Land and some haue written of the conuersion of it in the daies of Eleutherius yea Dorotheus seemeth to affirme that Simon Zelotes was in Brittany if the place be not misprinted And for the New discouered places may be answered that either they were not then inhabited or the Gospell there preached but not receiued or that the fame of the Gospell at the least came thither as the fame of the Israelites came into Canaan doctrine The Gospell was preached to all the world in the time of the Apostles
Martyrdome euen in peace For though our heads are not striken off with the Temporall sword yet with the spirituall wee mortifie our Carnall lusts and desires The cause of the Victory is By him which loued vs. Which is a pithy description of Christ As if hee should say It may be you maruell at the patience of the Saints this is not by their owne strength but by Christs who loueth them doctrine Christ is the cause of our constancie and victory in trouble 1. Ioh. 4.4 1. Cor. 15. Vse If we be left to our selues the world will ouercome vs as it did Demas Nay wee are not able to beare an Ague the Tooth-ach much lesse the torment of Fire Many in the presumption of their owne strength haue grieously falne Peter vowed to dye at his Masters feete but hee fouly fayled afterwards Doctor Pembletons Story proues this also of whom we reade in the Booke of Martyrs Feare God depend vpon him pray to bee confirmed then will hee doe aboue all thou canst aske or thinke VERSE 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come 39. Nor height nor depth nor any other Creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. IN these Verses the third tentation is remoued which is from the euill supposed to be in God which is mutabilitie of his loue and it is brought in as answering a doubt Some might say Nothing can so presse vs but that wee shal be sure to conquer if God continue to loue vs to stand on our side Paul confidently answeres that not onely no tribulation as before but no creature or thing that is or may bee present or to come no Wit Power or Policy no Men Diuels Angels if they were all mustered in one armie could separate Gods children from his loue vnto them in Christ Iesus If any thing could then these all or some which are reckoned but not these therefore nothing In these words are two parts 1. A Proposition That Nothing can separate vs from Gods loue 2. The Amplification which is double 1. Pauls perswasion vpon great experience 2. The ground of his perswasion which is that Gods loue is not grounded vpon vs but vpon Christ whose merite is infinite and efficacie omnipotent and therefore Gods loue neuer to faile I am perswaded That is I am vnfallibly certified it is my Faith no Morall coniecture some note that vnder this word is implyed that Paul was brought vnto this assurance by the preaching of the Word That neither Death nor Life Death cannot which is of all terrible things the most terrible and life cannot though it be sweet as wee say which the Diuell knew well enough when he said Iob 2.4 Skin for skin and all that a man hath will he giue for his life Death cannot for it is our Aduantage which a wicked man spied out when he wished Numb 23.10 that hee might dye the death of the Righteous that his latter end might be like theirs Life cannot for Gods children are ready to offer vp their liues as a sacrifice to God In trouble many haue borne much who haue beene ouercome of pleasure but no Aduersitie which is meant by death the chiefe of things feared nor any pleasure which is meant by life the chiefe of the things desired can set GOD off from his children Nor Angels nor Principalities nor Powers Some write here of the distinction conceiued to be among ministring Angels I meddle not with that neither thinke I that Paul aimed at it here Some meane good Angels some euill for these titles are giuen to both To good Ephes 1.21 To euill Col. 2.15 I subscribe to them who thinke both meant The euill cannot though they enterprise it what they can The good will not who rather reioyce at the Conuersion and constancie of the Saints Q. But why should Paul speake of good Angels A. For our greater Consolation And it is to bee vnderstood conditionally that if they should attempt it which they neuer will doe yet neither their cunning nor strength is able to doe it so sure is our saluation founded vpon the blood and merit of Iesus Christ The like confident speech Paul vseth in another place Gal. 1.8 Though an Angell from Heauen preach any other Gospell let him bee accursed It is impossible that the Angels should but if they should So here in this place Nor things present nor things to come Things which we now endure or to be endured hereafter Things present worke either griefe or delight things to come either feare or desire whatsoeuer they worke they cannot worke our separation from God Nor height nor depth 2. Cor. 10.5 Some vnderstand prosperitie and aduersitie some honour and basenesse some the sublimitie of mans reason called a high thing some-where and humilitie of minde some the height of authoritie and depth of wisedome as we call a wise man a profound man some the elements aboue and below vs some heauen and earth some heauen and hell and so Chrysostom whose exposition I take to be least constrained Quocunque modo profundum sublimitas intelligatur non poterit nos ab amore Christi separare Ansel But howsoeuer it bee taken whether all or one of these wayes or any other way it cannot separate vs from the loue of God in Christ Nor any other creature Not extant as if hee should dare all creatures that are or may be which is set to the rest as an c. in the end of a sentence doctrine Gods loue can neuer faile to his Church and children Iam. 1.17 Esay 54.9,10 Mat. 16 18. Ioh. 10.28 13. Vse 1. Nothing can separate vs from the sense of Gods loue but haue sense we cannot without Faith Therefore Faith cannot faile Vse 2. The ground of Gods loue to vs is Christ in our selues we are odious in him beloued doctrine Vse 3. All other estates and things in this life are vncertaine only the state of Gods children is certaine The fauour of a King is a great matter but the Kings Fauorite may either by enuy or iust desert as Haman bee cast off Yea Kings themselues haue no certaintie as appeares in Nebuchadnezzar But neither enuie nor our own deseruings if once the children of God can separate vs from him Wee may sinne but we cannot finally and totally fall away God will correct vs because we sinne but neuer forsake vs because we are his For our estate stands vpon foure brazen pillers which are all founded vpon and vpholden by Christ 1. The Vnchangeablenesse of Gods loue 2. The Immutabilitie of Predestination 3. the Infallibility of his Promises 4. The continual Intercession of Christ All these are in Christ In Christ he loues vs In Christ we are predestinated All the promises are yea and Amen in Christ and it is Christ that makes
both power and act as from God The preaching of the Word is Gods ordinary voice to call First be thankfull that this voice soundeth among vs for it soundeth not in all places of the vvorld Secondly that thou hast eares to heare vvithout hearing a voice profits not Hearing is the sense of learning Faith comes by hearing how miserable then wert thou if thou wert deafe for deafe men must needs be miserable beeing depriued of the ordinarie means of faith howsoeuer such deafe which are elected shal be saued For God is not tied to eyes and eares hee can saue without these yet great is the comfort of hearing Hee that hath eares to heare let him praise God and heare Thirdly that thou hast a mind to vnderstand that which is taught for euery one cannot as fooles and frantikes and such a one might God haue made thee Fourthly that thou hast a heart to obey for many haue the Word and heare it and vnderstand it being witty and apprehensiue and can discourse of it yet are most profane in their liues they know euill but haue no power to auoid it when thou seest such take occasion to acknowledge the mercy thou hast receiued Vse 4. We may know our Election by that which followes it The foundation of our Election is in God The tokens of it are in vs. That is immoueable These are infallible A principall token is Effectuall vocation By this not by extraordinary reuelation Paul knew hee was a vessell of honour as he saith Euen vs whom he hath called c. Examine thy Election by thy inward calling God hath often outwardly called thee by his Word but thy hart knoweth that thou hast not obeyed but if thy heart answere as an Eccho in obedience then art thou elected Shew thy election by thy reformation and by thy good fruites Many are like that sonne Math. 21.30 who said to his father he would goe but went not They haue some fleeting motions and purposes of Repentance while they are at the Sermon but afterward returne to their vomit Euen as a melancholik man is cheered with Musike while the Instrument soundeth as in the example of Saul but after are vexed with the euill spirit So many are moued it may be to teares for the present who afterwards reioyce in euill While Felix heard Paul Acts. 24.26 he trembled so a man may haue some suddaine motions and glances of sorrow while Paul preacheth but the continuance of these things being powerfull to a daily increase of godlines is a comfortable marke of our election The Word is the instrument of Calling vvait vpon it remember the time of calling is called a Day Some dayes are very short and the longest haue an end It may be thou hast spent thy day euen to the last houre in vanity and rebellion looke to it the time is short if thou dyest vncalled thou diest damned VERSE 25. As he saith also in Osee Ose 2.23 I will call them My people which were not my people 1. Pet. 2.10 and her Beloued which was not beloued 26. And it shall come to passe that in the place where it was said vnto them Ose 1.10 Yee are not my people there they shall be called the children of the liuing GOD. IN these two verses the Apostle proueth that to the Gentiles belong the promises as well as to the Iewes and that they haue an interest also in Christ by Calling and Election And because the Iewes could not endure this he brings two Testimonies out of Osee as if hee should say This that I write and this that daily is fulfilled concerning the calling of the Gentiles to Grace is nothing else but that which God long agoe caused the Prophets to preach vnto our Fathers for the Prophet Osee brings in GOD himselfe calling the Gentiles his beloued his people and children The first of these Testimonies is out of Osee 2.23 The second Osee 1.10 These words are not spoken of the Israelites and applyed to the Gentiles by similitude as some haue thought For these termes A Nation not beloued Not the people of God are constantly in the Prophets taken for the Gentiles The matter then is thus to be conceiued God commands Osee to rebuke the Israelites by a Parable Consule Pareum super Oseam wherein hee is commaunded to take to wife Gomer and to beget children which he doth He takes Gomer that is hee preacheth Gomer which signifieth Consumption Desolation and vtter Vastation to the Israelites The effect of this Sermon is said to be a sonne begotten by the Prophet at whose Sermon the Israelites grew worse and worse for the which they are called by God Iidsreel that is Dispersion Hee preacheth Gomer againe and begets a daughter whose name is Lo-Ruchama No mercy that is the people persist in their sinnes and therefore God threatneth to shew them no mercy Hee preacheth Gomer the third time and Lo-Ammi is borne that is Not my people By which name for their incurable peruersnesse the Lord threatens them with extreme abiection And that they should not complaine that if they be cast off then the promise to Abraham that his seed should be as the sand should faile God in the 10. verse of the first Chapter tells them that That promise should be made good though they all perish Yea that when he hath destroyed them that promise should chiefly be fulfilled a greater company of all Nations becomming the children of Abraham then euer the Israelites were For as all the sand is not on the shore of Canaan so not of the Iewes onely but of the Gentiles in all the world is a posterity to be borne vnto Abraham In these verses is a double descriptiō of the Gentiles The 1. of their estate before their calling expressed by Negatiues Not beloued Not receiuing mercy Not my people The 2. of their estate after their calling expressed by Affirmatiues My people and Beloued The children of the liuing God This second estate is amplyfied three waies First from the place In the place not in the stead but in the place as in England France Denmarke in any place Not onely the Riuers of Canaan but All Riuers shall flowe with Milke and Honey Yea the Hony and Milke of Canaan shall flow into all Countreys As a Riuer being stopt ouerflowes the banks and drownes all euen so the streame of Gods mercies being stopt in Canaan by their sinnes flowes ouer into al parts of the world 2. From the meanes or Instrument of conueying this grace to all Nations which is the preaching of the Word notified in this word They shall be Called 3. From the excellencie of their state vnto which they are called The Iewes were called the people of God The Gentiles shall bee called his children It is more to be the sonne of a King then his Subiect This is amplified by a Title giuen to God whose children they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉
some a Stone to the Ignorant a Rocke to vnbeleeuers by some a Stone to his Incarnation a Rocke to his Passion c. but these are too curious the best is to take them as signifying one and the same thing Three things made the Iewes to stumble First the meanenesse of his Person they expected that the Messiah should haue come as another Alexander Ioh. 7.48,49 Secondly the meanenesse of his followers his Disciples Fishermen his Hearers the meanest of the people Thirdly the qualitie of his Doctrine full of reproofe of their Hypocrisie and vile dealing They sought to bee praised of all men but hee vncased their Hypocrisie and laid them open denouncing woe woe woe against them 2. Where this stone is laid in Sion in Iewry in the Church 3. Who put it there God himselfe in the first and chiefe end to build men vp to saluation but if they refuse and disobey then to be a Rocke of offence 4. To whom To vnbeleeuers noted by the contrarie 5. The effect They that stumble shall be ashamed noted also by the contrarie They that beleeue shall not bee ashamed doctrine Christ is a Rocke of offence to them which beleeue not nor repent Luke 2.34 1. Cor. 1.23 1. Pet. 2.6 Vse 1. Many speake euill of the Gospell and of hearing Sermons 2. Cor. 6.14 Be not offended at it you see it is no new thing If any wonder that the Gospell hath such enemies as the Diuell and the Pope are and that it is such a moat in their eyes Let them remember that light and darknesse are contrary and they which doe euill hate the light Ioh. 3.20 and Christ himselfe is stumbled at Vse 2. The Reason why so much preaching brings forth so little Faith is because men thinke not reuerently of it but account the preaching and professing of the Gospell a meane thing The meane conceit the Iewes had of Christ bred their Infidelitie The meane conceit Nathaniel had of Nazaret Ioh. 1.46 at first hindred his Faith When the Woman of Samaria began to conceiue more highly of Christ she left scoffing and beleeued And when Nicodemus is perswaded that Christ is a Teacher sent from God Ioh. 4.19 Ioh. 3.2 he resorteth vnto him for instruction So when we heare the Word not as the word of man but as it is indeed the Word of the liuing God it will be powerfull and worke Faith in our hearts Vse 3. Nothing more Soueraine then Christ yet an offence to wicked men No sauour more sweet then of the Gospell yet a sauour of death to the wicked As wholesome meate to a healthfull man hath a good rellish but to one that is agueish euen honey is bitter and as the light is cheerefull and comfortable to sound eyes but an offence to sore so to good men there is nothing more delightfull then the Word then the which there is nothing more tedious to the wicked There are diuers kindes of them which stumble at Christ and his Word 1. The Iewes as appeares in this place 2. The Turkes who cannot be brought to seeke for saluation in him who hath hanged on a Tree 3. The Papists Tell them that their Masses doe no Good that workes iustifie not that the Virgin Mary cannot helpe vs that Christ is our onely Mediator They cry out Sedition Heresie c. We are made blocks good works are spoken against 4. The Worldling Who affecting pleasure and gaine and perceiuing the Crosse to follow the Gospell is by and by offended 5. Ignorant people who are offended with the paucitie of Professors If this be the true Religion why is it so much spoken against Shall none be saued say they but they which follow Sermons c 6. A sort of people among vs called Separatists or Pharises whom I much pitie because I am perswaded there are some amongst them that are conscionable These stumble at our mixt assemblies they will not know that the best field hath Tares the best Wheate chaffe the best men faults and the purest Christians defects Yea they will not see the beames in their owne company but in our Church euery moate troubles them 7. Our ordinarie profane people who cannot afford a good word either to a Preacher or conscionable Professor These say It was neuer merry world since there was so much Preaching so much following of Sermons is to make men Beggers Fooles to runne out of their wits What is the matter with these men What is that which troubles them The Truth is These men which say after this manner are either Drunkards Whore-masters common Swearers or giuen to some notorious lewdnes and because the Word findes them out and diseases them in their euill courses therefore they are offended at it If they bee not controuled for their faults they are quiet enough Herod was a wonderfull Gospeller for a while till Iohn told him of his Incest So the Preacher is a good man till he tell them of their faults Vse 4. Christ and his Word are good to them which vvalke vprightly Mic. 2.7 Beleeue in CHRIST and obey his Word then will Christ be thy defence and his Word thy Comfort But if thou bee profane and thereby an enemy to thy selfe then is the Word thy enemy which if thou didst loue obey would be thy faithfull friend euen in the houre of Death When Moses threw his Rod out of his hand it became a Serpent and hee was afraid of it but when he laid hold of it and tooke it to him it became That Rodde whereby hee wrought many Miracles So cast the Word from thee and it is a Serpent but lay hold of it by Faith and obey it and thou shalt haue the great Worke of thy Saluation wrought thereby Blessed is the man which is not offended at Christ and his Word It is hard to kicke against the prickes If a man strike his hand vpon the point of a speare he hurts not the speare but his hand If hee spurne at a stone hee hurts not the stone but his owne feete so whosoeuer maligne and speake euill of the Word Alas they hurt not that but themselues euen to their vtter condemnation if they repent not If thou hast beene a despiser repent loue and obey the Word that thou maist be saued THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANES VERSE 1. Brethren my hearts desire and prayer to God for Israel is that they might be saued IN the ninth Chapter appeared that the Reiection of many Iewes doth not preiudice the promise of God and therfore the doctrine of Iustification by faith remaineth firme In this Chapter the Apostle answereth another Argument in which the Iewes put wonderfull trust viz. in their holinesse and zeale thus If none be saued but those which beleeue in Christ then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall Paul tells them that all this auailes not before God but faith
as Saint Paul teacheth to Timothy where he speaking of Prayer saith 1. Tim. 2.5 We haue but one Mediator betweene God and vs euen Iesus Christ Farther though they teach this in the Schooles yet which is much to be blamed they direct their people to practise otherwise and to pray to Saints for the fulfilling of their desires As I could shew in diuers of their prayers which I haue seene most blasphemously appeares in their Ladies Psalter Concerning which it is to be vnderstood that the common sort of Papists are taught vpon Beades to say ouer certaine Aue Maries Pater nosters to ten Aue Maries one Pater noster which beeing fiue times said ouer make one Rosary as they call it And that they might not be deceiued in their tale they say that S. Dominick it may be one of our Ladies Chaplaines found out the vse of Beades for that purpose From hence comes our Ladies Psalter which consists of three Rosaries Of which Psalter there is a peculiar Fraternity endowed with many Indulgences by diuers Popes Vnto this Psalter are added diuers prayers to the blessed Virgin specially the Versuall Salutations in imitation of Dauids Psalmes which some say was done by Bonauenture In which I may be bold to say are many obominable things wherein they pray in the same manner and words to the Virgin Mary in which Dauid prayeth to God and not according to the sense of their Schoole distinction Vse 3. He saith not Euery one that prayeth shal haue that which he desireth but shall be saued Thou shalt haue all thy desires if they stand with Gods glory and thy good otherwise it is not good for thee to desire to haue them Paul prayed for the remouall of a temptation and it was not remoued for Gods and Pauls greater glory in ouercomming Aske for necessary grace and saluation and thou shalt be sure to receiue it A certaine vvidow desired of Saint Austen direction so to pray as she might be heard and he wishes her to pray for a blessed life If he be compelled to giue which is vn willingly wakened by the suiter how much more bountifully vvill he giue which needes no waking but wakens vs that wee may aske him t Aug. ep 121. ad orobam de orando Deo Vse 4. Prayer is a singular refuge in trouble In warre Moses did more good with his prayers against Amalek then the Souldiers did with their swords As a strong Castle in a commotion so is prayer vnto God in trouble When Christ tells of the troubles of the last daies Luke 21 36. he aduiseth to prayer and accordingly himselfe practised Prayer is the buckles of Christian Armour The great neglect of this dutie is the cause that we are so often ouercome in temptation and ouertaken with foule enormities Hee that sanctifies himselfe in the morning with prayer is the stronger to resist tentations all the day after for as when the Lion roares the beasts hide themselues so there is nothing that sooner putteth the diuell to flight then faithfull prayer Not to pray is a note of a wretch and such lie open to all the plagues of God Vse 5. Not euery saying Lord Lord shall obtaine saluation but that Inuocation which hath Faith for the roote and Obedience for the fruit For we shall not receiue if either wee belieue that God will not giue our asking or if we glorifie him not with a godly life If I regard wickednesse in my heart the Lord will not heare me saith Dauid Psal 66.18 Let euery one that calleth one Christ depart from iniquity saith Paul 2 Tim. 2.19 The prayer of a righteous man auaileth much saith Iames. Iaco. 5.15 As the Serpent going to drinke layes downe his poyson so doe thou lay aside thy sinnes when thou goest to prayer If a man hauing murdered his neighbours child should come with his hands reeking with the blood to intreat a kindnesse should he obtaine So neuer make account to be graciously heard when thou presentest thy selfe before the Lord with the tokens of thy pride on thy body or in the steame of thy wine and strong drink c. VERSE 14. How then shall they call on him in whom they haue not belieued and how shall they belieue in him of whom they haue not heard and how shall they heare without a Preacher 15. And how shall they preach except they be sent as it is written c Esay 52.7 Naum. 1.15 How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things 16. But they haue not all obeyed the Gospel For Esayas saith d Esay 53.1 Iohn 12.38 Lord who hath belieued our * Or Preaching Gr. the hearing of vs. report 17. So then Faith commeth by hearing and hearing by the Word of God SAint Paul hath before spoken of Faith and the righteousnes of it and some thinke that here his purpose is to shew the meanes to come to Faith which is by hearing the Word This is true but the whole cōtext in my opinion shewes that Paul hath another drift in these verses namely to proue that the Gospell must be preached to the Gentiles which the Iewes could not abide to heare of The Apostle said that vvhosoeuer Iew or Gentile calles vpon God shall be saued Hence hee inferreth that the Gospell must be preached to the Gentiles The Argument is thus It is the will of God that the Gentiles should be saued But without the Gospel they cannot be saued Therefore the Gospel must be preached vnto them The first Proposition is auouched before the Minor is in these verses proued where wee haue the Argument it selfe verse 14. and part of the 15. with the 17. The other part of the 15. and the 16. verse are an Amplification of the Argument The Minor is proued by a heape of Arguments m Sorites clapt together from the first to the last thus Those that call on the Name of the Lord shall be saued But none can call except they beleeue nor belieue except they heare nor heare but by a Preacher nor preach except sent Therefore Faith comes by hearing verse 17. that is Preaching and preaching by the Word that is by the Commandement of God The Argument followes backward and backward Affirmatiuely and Negatiuely The words are familiar which he setteth downe by Interrogations which are equiualent to strong Negations How shall they call c. That is They cannot call on him in whom they beleeue not True Prayer is the effect of true Faith How shall they beleeue c. That is they cannot beleeue without hearing which is the ordinary and high-way to Faith For Faith presupposeth knowledge Knowledge instruction Instruction hearing which is the sense of learning We haue seene blinde men learned but neuer deafe men so borne He that is borne deafe is also borne dumbe The reason because we learne to speake Deafe men are barred
you want it seeke it from him that giues it VERSE 15. As it is written How beautifull are the feete of those which preach the Gospell of Peace and bring glad tidings of good things IN these words and in those of the 16. verse which are by some included in a Parenthesis is an amplification of the preaching of the Gospell to the Gentiles of which are two parts The first is a Confirmation of it in these words The second is an answering of an obiection in the next verse The proofe is taken out of Esay chap. 52.7 From the effect of the preaching of the Gospell which is ioy and reioycing in them which heard it So at Antioch there was great ioy so in Galatia and in diuers Cities and Townes it was entertained as with clapping of hands which ioyfull imbracing of it proues it to be of Gods sending This effect is set forth vnder a Comparison of the lesse for Esay speakes of the Royall receiuing of the Messengers of Israels deliuerance from the captiuitie of Babylon of vvhich when News came they were so rauished filled with laughter that they thought it had not beene a truth but a dreame If then the tidings of such temporall deliuerance was so welcome much more must be welcome the glad tidings of the Gospell and as those messengers were from God so much more these it being a great deale more likely that the Iewes might be deliuered from that bodily seruitude then that the world should be deliuered from the bondage of Satan by the bloud of God In these words are two things First a commendation of the Gospell How beautifull c Locus laudatorius Sarienus Secondly a Reason because it bringeth peace and good things How beautifull c He saith not simply they are beautifull but vseth an explanation How beautifull as if he were not able to expresse such beauty How beautifull are the feete Some take feete for men some for the affections being that to the soule which feete are to the body these affections appearing in the Apostles by their sweet deliuery and vtterance Some interpret the velocitie of the Apostles in conuerting the world Some their constancie and courage Some take beauty for the holinesse of the Apostles some for a fleshly beauty by ornaments as slippers imbroidered with Gold and Pearle as this Scripture is abused to the consecrating of the Popes toe But the plaine meaning is that the comming of the Apostles with the glad tidings of saluation was acceptable he saith feet because they are the instruments of going as wee familiarly say of poore men They get their liuing by their fingers ends which are the instruments of their labour Beautifull Naua ab Aua or Naua The Hebrew word according to the roote may signifie to be desired and longed for or beautifull and welcome The beauty of a thing causeth it to bee desired as the beauty of Christ makes the Church sicke of loue The Greeke terme comes of a roote which hath diuers signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an houre or generally Time but not so heere It also signifies that part of time which is fittest for affaires called Season and so some reade it How seasonable Quam tempestiue Tertul. lib. 5. aduers Mar. c. 2. A word spoken in season is beautifull and so is the Gospell somewhere called and euery thing is beautifull in his season Many of our daintiest meates are not but the Gospell is alwaies in season in the Winter of Aduersitie in the Summer of prosperitie in the Spring of Youth and Autumne of Age And therefore Paul bids Timothy to preach in season and out of season not that it is at any time vnseasonable but because the world so iudgeth it It also signifies the Spring and therefore some haue compared the comming of the Apostles and of the Preachers of the Gospell to the Spring For as the fields in the Spring beginne to be adorned with buds blossomes and sweet flowers in which all creatures reioyce so the preaching of the Gospell turnes our Winter like barrennesse into fruitfulnesse making vs to flourish with heauenly graces and vertues It is also taken for ripenesse and so some haue likened the comming of the Apostles to ripe fruit Vnripe fruit is dangerous and not so well coloured but that which is ripe is both well tasted and well coloured No dainty coloured fruit so beautifull and wholsome as the Gospell It signifies also comelinesse Ambr. Epist 11. that which we call the pride and flowers of life also youth wherein is that mixture of white and red which is called beauty As Christ is said to be fairer so also is the Gospell Psal 43. The Gospell of Peace and glad tidings of good things Here is an excesse of words but this redundance serues to make vs the more to esteeme of it It is the Ghosts spell a comforting and soule-sauing word Peace We are by corruption of Nature enemies to God the Gospel reueales a three-fold peace with God with our selues with men according to the song of the Angels at the birth of Christ Good things Yea the best in the Superlatiue degree Celestiall good things a freedome from all euill of sinne of punishment doctrine Nothing should be so welcome as the preaching and Preachers of the Gospel That Christ came to saue sinners is a faithfull saying and worthy of the best welcome 1. Tim. 1.15 without this we had been damned wretches It is called the Word of Life of Saluation the Gospel of the Kingdome Euen as one would say the key of heauen for life and immortality are brought to light by the Gospel 2. Tim. 1.12 Vse 1. The essentiall duty of a Minister is to preach the Gospell The Law is to be preached also both as an introduction to the Gospel and for a direction how to lead our liues vvhen we haue receiued the Gospell because sinne breakes Gods peace but chiefely vvee are sent to preach the Gospell Vse 2. Nor riches nor dignities but to preach the Gospel is the chiefe honour and beauty of a Minister who though highly aduanced if he preach not the Gospell shall be despised Vse 3. Some loue their Ministers because they keep hospitalitie which is commendable some because they gaine by them in their tithes and other duties which is carnall some because they neuer preach which is abominable some because themselues would be well accounted of which is hypocriticall But to loue them for their works sake is conscionable and according to the commaundement 1. Thes 5.13 It s an argument of great corruption to esteeme basely meanly of a Preacher when he that brings tidings of a good bargaine or is an instrument of our pleasures shall be highly welcommed and rewarded We are earthen vessells but we bring a treasure more precious then all the world we preach the Summum bonum of man and therefore should be esteemed Vse 4. If the Minister haue
out thou wert receiued in but this was not the cause of that neither is thy goodnesse the cause of thy standing in the Oliue which wert wont to stand among the bryers in the wildernesse God could haue brought thee in without breaking off the Iewes but he would not but hath done thee good out of their euill and hath brought thee in that thou mightest be the cause of their bringing in againe The proper cause of the breaking off of the Iew his infidelitie of the standing of the Gentile Gods grace Faith is the gift of God whereby we know apprehend and apply the promises relying vpon them Infidelity is a fruit of corruption whereby we know not the promises or knowing beleeue them not or beleeuing them to be true make them not our confidence Standing notes an estate wherein a man hath the fauour of God to iustification and saluation Breaking off the contrary Standing is a manifestation of Election by faith heere by saluation hereafter Breaking off is a manifestation of Gods Iudgement in this world by taking away from a people the Word and Sacraments the tokens of his loue and cognisance of his people so are the Iewes and also those famous Churches of Asia broken off and by giuing particular persons to hardnesse of heart After this world by separating such from Angels and Saints and by throwing them into hell Obiect It seemes then that a man may bee a branch and yet broken off Ans Similitudes are not to be pressed too farre Branches are to be distinguished some that haue onely an outward fellowship with the Oliue these may be broken off some that haue an inward partaking of the sappe and fatnesse of the Oliue these cannot So that there are Infidels out of the Church and Infidels in the Church The first Infidelitie is called Negatiue the second Priuatiue Yet it is to bee vnderstood that faith is not so the cause of standing as infidelity is of breaking off for infidelity is the meritorious cause of breaking off and faith but the instrumēt or staffe whereby we stand doctrine Our standing is by faith our breaking off by infidelitie 2. Cor. 1.24 Heb. 3.12 In this place to the Hebrewes there is the same name giuen to an vnbeleeuing heart which is giuen to that naughtie-packe the Diuell And Heb. 11.1 Faith is the ground of things hoped for or as Sanit Augustine Aug. tract 79. sup Ioh. of persons hoping God hath giuen faith to vphold vs not as a reed that may deceiue but as a pillar well translated ground being as the vnmoueable earth which we stand on we haue good footing by faith The Israelites were destroyed for their infidelitie Iude 5. Vse Beleeuers are truely happy vnbeleeuers truly miserable He stands in Gods fauour This is throwne away as a withered branch into vnquenchable fire Cain sinnes beleeues not hence he is tormented in conscience afraid of his owne shadow thinking the Diuell should meet him in euery corner a picture of the misery of an vnbeleeuer He that beleeueth is the sonne of God Iohn 1.12 what a prerogatiue is this What is he then that beleeues not Euen the childe of the Diuell Can there be any thing worse He that beleeues sayes God is true He that beleeues not sayes God is a lyar should not this be plagued Ioh 3. Ioh. 5.10 Christ dwels in the heart of a beleeuer as in his Temple Gal. 3.17 But the heart of an vnbeleeuer is the Diuel shoppe in which he forgeth and his anuile on which he hammereth all villanies his stye his stable and whatsoeuer can bee said that is more base Nay an vnbeleeuer is a Diuell Haue not I saith Christ Ioh. 6.69.70 chosen twelue and one of you is a Diuell see how Christ accounts of Iudas for his infidelity and treason Did I say a Diuell nay worse then a Diuell Iam. 2.19 The Diuels beleeue and tremble but many among vs beleeue not and many that beleeue there is a God and that he is a hater and reuenger of iniquitie yet when they are admonished of their pride drunkennesse breaking of the Sabbath c. moue no more then the stones in the wall What shall I say to make thee sensible of thy misery If thou beleeuest not the wrath of God dwelleth vpon thee The diuell worketh effectually in thy heart as he possesseth thee here so thou shalt possesse him hereafter for euer This consideration should moue vs to three things First to seeke faith Secondly to examine whether wee beleeue or no Thirdly to mourne for infidelity 1. Aboue all things labour for faith sell all for this let the fooles of the world drudge and droyle for a penny let vs seek for faith and whatsoeuer wee want let not vs want this by which we stand and without which we fall eternally 2. Many perswade themselues that they haue faith which will be found Infidels at the day of Iudgement Bee thou of good ground that thou beleeuest The fiue foolish Virgins thought they should doe as well as the other fiue but they were deceiued Thou shalt know whether thy perswasion be true sauing faith or no by three things 1. By the meanes whereby it is wrought which is the preaching of the Gospell If it arise from a conceite of thine owne braine it is but a mocke-faith and will not stead thee 2. By the manner how it is wrought first there is in euery true beleeuer a sight of sinne Secondly Humiliation for it Thirdly a change of the heart Fourthly a hungring after righteousnesse then comes faith 3. By the fruits faith workes by loue As the fruit shewes the tree so obedience shewes faith Many shew plainely they haue no faith for when prosperitie comes they feare not God and when aduersitie they runne from God to the Creature to Wizards to the Diuell for helpe as if there were no God in Israel Herein they are like a dogge hold vp a crust he comes fawning hold vp a cudgell and he runnes away so many let them thriue then God is a good God But let God lay his hand vpon them then they are gone to seeke a new master the Diuell yea if it bee but for the sauing a pigge or a cow what are such but Infidels Faith purifyeth the heart it will not suffer a man to be an Hypocrite to bee one thing without and another within one thing before men and another in secret Hee that beleeues Christ died and shed his bloud for him cannot but die to sinne and delight to liue righteously 3 Mourne for infidelitie euen for the least motion to it and the rather because it is the fashion of most to mourne for other things and not for this If a man be robd or his house be burnt he cryes out I am vndone But who is heard to cry woe is me for want of faith I am vndone for my vnbeleefe If wee heare of a theefe we cry hang him and perhaps we will cry
shame on a drunkard but there are few cry shame of themselues for infidelity that maine mother sinne Infidelitie is the bar of all goodnesse if a man heare the word without fayth it profits him not Heb. 4. as a bottle being stopt though it be throwne into the midst of the sea remaines emptie so an vnbeleeuer vnder the best meanes remaines vnblessed for the want of faith Labour to be sensible of this want Thinke what weeping and gnashing of teeth it will worke in thee at the day of iudgment when thou shalt see many who haue heard the word with thee to be receiued into heauen because they beleeued and thy selfe thrust downe to hell for thy infidelity remember that good man in the gospell who cryed with watery cheeks Lord I beleeue help my vnbeleefe Mar. 9.24 pray thou in like manner VERSE 20. Be not high minded but feare Here Paul answeres to the consequence of the Gentiles obiection because the Iew is broken off that they may be receiued in therefore they thought they might boast it followes not saith Paul shewing in these words both what should not follow viz. High-mindednesse and what should namely feare Be not high-minded the word is significant thinke not conceiue not highly of your selfe He said before boast not here he vseth an other word of purpose by which he strikes at the roote of pride poynting at the padde where the mistery of this iniquitie is couched doctrine Faith shuts out boasting Rom. 3.27 Eph 4.1.2 Ioh. 5.44 Phil. 2.3 Hab 2.4,5 At euery turne remember this saying Be not high minded Hath God giuen thee a liberall portion of riches wit beautie c Let this sentence alway sound in thine eares hast thou knowledge and vtterance Hearest thou any say few haue the knowledge you haue or can speak as you do Let this sentence stand sentinell to keepe thee from pride Let no grace puffe thee vp God loues we should acknowledge his guifts and giue him the praise God resists the proud Iam. 4.6 All other sinners fly from God The proud man as though he were of the race of the old Gyants resists him God giues grace to the lowly Psal 25 9. The rayne stayes not on the tops of the mountaines but the vallies are watred and made fruitfull God teacheth the humble The proud man is empty there 's little grace in him Height weakens a thing Altitudo nonest valida Chrisost hom 20. in epist ad Rom. and an emptie vessell makes the lowdest sound They which brag most haue least in them In the fanne the good corne goes to the bosom and bottom the flighty to the mouth and is vppermost The chaffe is aboue the corne not because it is best but because it is lightest There 's nothing in a proud man or if any good it is marred by pride as the Prophets pottage was by the bitter herb or the pretious oyntment by a dead fly The grace of our graces is humilitie There 's no difference betweene a mad man and a proud man but this we pitty him that is mad we hate nay God hateth him that is proud If thou wouldst haue comfort of thy guifts be humble Vse 2. Obserue First The signes Secondly the remedy of high mindednesse 1. The signes of pride are many Esay notes the daughters of Ierusalem for pride because of their fantasticall apparell but we are to enquire the signes of spirituall pride which are specially foure 1. Impatience of admonition to be deafe on that eare is a plaine token of pride Ioh. 9.39.40 The pharises who were proud take it in great scorne that Christ reproueth them of blindnesse when indeed they were beetle blind Proud Zidkiah cannot endure Micaiah his admonition 2. chron 18.23 He that swelleth when he is told of his fault hath a proud heart 2. Disgracing and diminishing the guifts of others with boasting of our owne declares a high mind The proud pharisee abased the publican and exalted himselfe Doest thou impute vnto others that they are cold couetous c. saying thou wouldest be ashamed if thou wert no better then they neuer looking at thine owne infidelity pride hypocrisie c. Verily thou hast a proud heart 3. Medling with things aboue our vnderstanding or measure notes pride also many presently vpon their supposed conuersion enter into controuersies censure particular men yea whole Churches as if they were ignorant of nothing when indeed they know nothing as they ought to know they rush into matters beyond the age of their Christianity Dauid approued his humility Psal 131. by not medling with things which were too high for him 4. Contention also argues pride as Salomon saith Prou. 13.10 What is the cause that in our Church many put quarrels and vrge with much violence their owne conceits as if they were vndoubted Articles of the Faith Surely it is our pride that makes our good Rebecca complaine of our striuing 2. The second part of this vse is for remedie where wee haue three things First the place to which the remedy is to be applied Secondly the remedy it selfe Thirdly the persons that need it 1. The place is the heart as Peter aduiseth Decke your selues inwardly with lowlinesse of minde There may be an abatement of pride outwardly and yet neuerthelesse within according to our saying There may bee as much pride vnder a leather Iacket as vnder a veluet gowne who seemed more humble then Diogenes in his tubbe and yet there was scarce any thing more proud as wise Plato could obserue A man would think that nothing could be more lowly and meeke then a Monke or Frier in his Cell and vnder his Cowle but the lesse pâ—ide is in their habite the more is in their heart Their Masters Title is a very lowly one Seruus seruorum but if a man should say that he were proud hee need neuer to come vnder confession for it 2. The remedy consists of many particulars wee cannot haue too much against this foule euil which vsed with praier will be of force to keepe our hearts from swelling 1. The first thing I commend to be vsed is a continuall remembrance of these and the like Scriptures Be not high minded God resists the proud c. Draw forth these as a sword to take downe this Peacocke 2. Remember the example and monition of Christ Learne of me not to walke vpon the sea or to make a world but to be humble and lowly in spirit Is Christ humble then be thou ashamed to be proud 3. Consider how God hath iudged the proud Pride thrust Angels out of heauen our first Parents out of Paradise hanged vp Haman vpon his owne gallowes made Nebuchadnezzar a beast c. Take heed by these examples 4. Consider that if thou hast any excellencie it is the gift of God 1. Cor. 4.6.7 What hast thou which thou hast not receiued It is an Asse that will be proud of a Lions skin which is not
A PLAINE EXPOSITION VPON the whole 8. 9. 10. 11. Chapters of the Epistle of Saint PAVL to the ROMANS Wherein the Text is diligently and Methodically resolued the sence giuen and many Doctrines thence gathered are by liuely vses Applyed for the benefit of GODS Children Performed with much variety and conuenient breuitie being the substance of neere foure yeeres Weeke-dayes SERMONS By ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods WORD ROM 2.10,11 10. To euery man that doth good shall be glory and honour and peace to the Iew first and also to the Grecian 11. For there is no respect of persons with God NOLI ALTVM SAPERE LONDON Printed by George Purslowe for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1618. TO The very Noble and Religious Gentleman Master Nathaniel Bacon Esquire TO The very Honorable and most worthy Lady the Lady Iane Cornwalleys his wife Grace and Peace be multiplied from God the Father and from our Lord Iesus Christ SIR I PRESENT to your Nobleness these my poore labors which shall be much honoured if you will vouchsafe as gracious an eye to them written as you did a reuerent eare to them vttered by voice As a picture attaines not the life so neither can writing expresse that liuely Energie of the voice which consists in Vtterance and Action the two Ladies of Speech yet as the picture of a friend is much esteemed for the representation so I cannot but hope of your fauourable approuall of the Copy to whom the principal was so acceptable The stile must needs lose something because I haue endeuoured to abbreuiate many things in vvriting which I tooke more liberty in speaking to deliuer And yet I hope that nor I nor my labours shall for this lose with the Iudicious for Timantes a famous Painter as your selfe if any know was the more commended because by his pictures more was to bee vnderstood then vvas expressed As all that knowe your Noblenes haue experience of your Religious mind so haue I also of your deepe iudgement by whom no Author can lose you beeing able and vsing accurately to examine euerie vvord wherein any excellent thing may bee couched If I were able to write learnedly I would vvish such a Reader as I am MADAM I Humbly intreat you with fauour to receiue this fruit of yor owne goodnes If I haue performed any good by my poore labours those which receiue it owe the acknowledgement next vnto God to your Ladiship who haue so watered my studies with your coūtenance and beneficence that euen my Barrennes hath both by preaching and writing yielded some fruit which as it may be profitable to some is cōfortable to my selfe to haue brought forth so I hope it shal somwhat further your Ladiships reckoning at the day of Christ I know you take no pleasure to haue your goodnesse published because you account Vertues fairest Theater to be a good Conscience yet it becomes an ingenuous mind to professe by whom he profiteth And I wish that all the world vnderstood of your Honorable disposition and Christian carriage both in publique and priuate that many more might be prouoked by your Noble example For as in all natiue and infused Graces you immeasurably exceed the painted Sepulchers of these dayes so is your Ladiship in holy knowledge discreet zeale and compassionate charitie a liuely Image of those ancient Heroines commended by Saint Hierom and other Fathers and also by vnerring Writers As Ladies delight not onely to see faire Iewels and curious Needleworks but to take them out and weare them so I can truly testifie that your Ladiships care is not onely to knowe but to expresse and weare the good things you know in your conuersation I earnestly pray for the increase of Gods fatherly blessing vpon your soule and I craue your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all humble obseruance ELNATHAN PARR To the Christian Reader increase of faith and loue GEntle Reader thou hast here the summe of diuers of my Lectures vpon that most comfortable Chapter the 8. to the Romanes and also vpon those three difficult Chapters next following viz. the 9. 10. and 11. wherein I haue endeuoured plainly to open the words diligently to vnfold the Argument briefely to comprise the doctrine and being euidently proued liuelily to apply the same In which Application I haue had a principall respect of these three things namely to comfort the distressed sinner to humble the obstinate and to exhort and prouoke the penitent to more obedience Also those mysterious points of Predestination Reiection of the Iewes Vocation of the Gentiles and Revocation of the Iewes are here soberly and diligently discussed and made plaine Beside diuers dangerous Positions of the Romanists and of Arminius oppugned many other material doubts and questions cleered by the way As I haue laboured to doe thee good so I desire thee not to requite me with euill If in some things thou thinkest otherwise abound in thine owne sence but censure not rashly remembring that it is easier to pluck downe a house then to build one If thou blamest the stile as too homely be perswaded that wise men desire rather a carefull then an eloquent Physician If thou readest therein read to profit thy soule which if thou doe not we are both losers but thou must giue account for both our losses For as for vs we are vnto God a sweet sauour of Christ both in them which profit by our paines in them which profit not That thou mayest profit I commend thee to God to whom also I desire thee to commend this labour and Thy true friend in our common Sauiour Elnathan Parr A briefe summe of the Doctrines handled in this BOOKE CHAP. VIII Doct. 1. THose which are in Christ by Faith shall not be condemned Verse 1. Doct. 2. Our vnion with Christ the cause of our good life Doct. Our vnion with Christ frees vs from the power of sinne and of death Verse 2. Doct. 1. The Law cannot iustifie vs because we cannot perfectly keepe it Verse 3. Doct. 2. Christ came into the world and was incarnate of the Virgin Mary not of his owne will and yet not vnwilling but by the will and Decree of his Father Doct. 3. God by the death of his Sonne on the Crosse in our nature hath so taken away and abolished sinne that it can not rule in vs here nor condemne vs hereafter Doct. Whatsoeuer Christ did concerning the Law is ours by imputation so fully as if our selues had done it Verse 4. Doct. Carnall men and spirituall are contrary Verse 5. Doct. Whatsoeuer the flesh or corruption doth minde or sauour bringeth death so on the contrary for the spirit that is the regenerate part Verse 6. Doct. 1. All vnregenerate men are enemies to God and God to them Verse 7. Doct. 2. The Law of God is the rule of our subiection to
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
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
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
the heart knoweth GOD knoweth euery little striuing and groning Euery sigh in Repentance though neuer so weake is obserued by the Searcher of hearts doctrine The Doctrine Ability to pray is not of our selues but the Holy Spirit Iames 1.17 Psal 20.17 Zach. 12.10 As the Eunuch vnderstood not what he read without an Interpreter Acts 8. Luke 11.1 So neither we how to pray without a Teacher Therefore the Disciples desire Christ to teach them how to pray Mat. 20.22 And Christ tels the Mother of Zebedeus children they knew not what they asked Vse 1. If there be any power in man vnto any goodnesse then to Prayer but not to Prayer Therefore of himselfe to none Vse 2. Prayer is a great refuge in affliction Is any afflicted Let him pray a Iam. 5.13 So haue the Saints done and haue been deliuered Moses at the Red Sea b Exod. 14. and fighting with Amalek preuailed by Prayer c Exod. 17. So Asa d 2. Chron. 14.11 so Iehosaphat e 2. Chro. 20.12 so Hezekias f 2. Chro. 22.20 so our blessed Sauiour g Heb. 8.7 Therefore did the Heathen Mariners in a great stresse of weather reprooue the drowsines of Ionas and rayse him vp to call vpon his God k Ionab 1. As in stormes the Birds and Beasts flocke to the rowes and the Mariner to the Hauen so the Saints in trouble vnto God by Prayer Not to pray is a signe of a wretch l Psalm 14. so is it by play and merry company to seeke ease in trouble as Saul by musike and not from God by prayer Let vs pray we haue a Commandment a gracious promise to be heard The Martyrs in their godly letters to their frends write Pray pray pray The want of comfort is from the want of Prayer Vse 3. Prayer is a great trauaile of the heart our Nature will not away with it but vpon euery little occasion neglect it seeke to the Spirit for helpe and force nature Vse 4. Sighes are prayers and the voyce not absolutely necessary being but an accident the substance of prayer is the desire of the heart This the soule of prayer words but the body which without the soule is but a dead carkasse If thy heart grone not words are but babbling the hypocrites drawing neere Many haue feruently prayed that haue spoken neuer a word Moses at the Red Sea a Exod. 14. Hezekiah when he chattered b Esay 38,14 Anna Samuels mother c 1. Sam. 1.13 her lips went but no word was heard she prayed seeretly in regard of words openly in regard of her faith d Prece occulta sed manifesta fide If a man had the voyce of a Lyon the eloquence of Apollo the learning of Moses it were nothing without the desire of the heart Neither is prayer to be measured by either the multitude or sinenesse of words but by the earnest grones of the heart as in money we esteeme the value of the piece not the quantity A little piece of gold is in value to a great piece of siluer So that prayer is to be preferred which in few words hath a great deale of spirit When thou goest to pray enter into thy chamber that is of the heart saith Ambrose no matter though the dore of thy mouth be shut so the closet of thy heart be open So this busines is dispatched more by sighs then speeches more by teares then words Neither doth the noise of the lips please God better then the ringing of the bells without the inward meditation of the hearâ— A Father hath compassion vpon his sick child when he complaines but when it cannot speak but only weeps grones and looks vpon the father this doubleth the fathers bowels So the Lord heares vs when we speake but when we cannot speake but onely are able to grone his compassions are doubled toward vs. Vse 5. Tyrants may cut out our tongues but cannot hinder and bar vs from prayer For the sighes and grones of the heart are prayer VERSE 27. And he that searcheth the hearts knoweth what is in the mind of the Spirit r Or that because he maketh intercession for the Saints according to the will of God HEre is declared the successe of the prayers and grones of the Saints they are known and accepted This is shewed by two reasons The first from the property of God He searcheth the heart The second from the matter of their prayers in the end of the Verse they pray and aske things according to his will He that searcheth the hearts God searcheth hee need not search to know but because he knoweth hee is said to search after the manner of men who search when they would exactly know Knoweth There is a double knowledge attributed to God of knowledge onely and of allowance both are here meant From this Reason doctrine God knoweth and approoueth the prayers of the Saints Psa 38.9 and 51.17 Vse 1. God is onely to be prayed to because he onely knowes the heart It is vaine to pray to Saints and Angels who when we cannot speake know not the meaning of our grones Vse 2. Beware of hypocrisie we may deceiue men but God is not mocked The Hypocrite may make as faire a shew as the true Professour as counterfet gold may glister as bright as the true Nay the hypocrite may make a fairer as a painted face may shew more beautifull then a naturall but God searcheth the heart Vse 3. Sinne not in hope of secresie for Gods eye seeth all things euen the secrets of the heart Thou mayest hide God from thy selfe thou canst not thy selfe from God The eye of man restraineth thee from euill much more let the eye of God Vse 4. Iudge no man for thou knowest not the heart Be iustly cautelous not vniustly suspicious Vse 5. Thou art condemned for an Hypocrite God knowes thy heart If thou canst say with Peter Iohn 21.17 Lord thou knowest c. all is well Thou art in grieuous distresse and canst not pray Canst thou sigh This is prayer And though nor thou nor standers by can make any thing of it yet God can and doth make much of it The least euill in the heart cannot escape his knowledge so not the least good thought or desire God knowes more euill by vs then we know by our selues so also more good for God is greater then our heart 1. Ioh. 3. When wee goe about to pray we thinke to aske this and that but many times something is forgotten Shall this preiudice vs No. Though we haue forgotten it God who searcheth the heart will finde it well enough and reward it Because he maketh intercession for the Saints according to the will of God In these words is the 2. reason of the Application of the Grones of the Saints because they grone for things according to the will of God Hee that
is more offended with the ill behauiour of a seruant aduanced by him Remember at the day of Iudgement thou shalt bee stript of all thy priuiledges of Birth Honour c. and shalt stand naked before God Vse 5. As it helped not the Iewes because they were Idolaters to haue Abraham to their Father so neither the Bishops of Rome because they are vile Idolaters to haue Peter for their Predecessor VERSE 6. Not as though the Word of God hath taken none effect c. NOw Paul enters the lists with the Iew who obiected against Iustification by Faith on this manner If Iustification be by Faith then the Iewes not belceuing in Christ cannot be iustified But the Iewes must be iustified though not beleeuing Therefore The Minor is denied which they proue thus If they be not Iustified but Reprobated then the Word of God takes no effect but failes Therefore In this part of the sixt verse which we haue in hand Paul denies the Maior affirming the plaine contrary that though they bee reprobated yet the Word of God is not of no effect This conclusion Paul proues in the verses next following taking away the ground on the which the Iewes built their Consequence as we shall see by and by The summe of that which in these words is propounded is That though the multitude of the Iewish Nation be reiected yet the word of promise failes not doctrine The promises of God are sure Rom. 4.16 2. Cor. 1.20 Tit. 1.2 Heb. 6.17 Vse 1. God is full of compassion and hath made many mercifull promises this is comfortable yet this were nothing if God were changeable as we are to day a friend to morrow a foe making a promise to day and repealing and reuersing it to morrow Laban changeth often with Iacob but God neuer changeth with vs but keepeth his promise for euer and his truth endureth from generation to generation We promise and many times faile either by the mutability of our will or the Imbecilitie of our power or the scantnesse of our knowledge not being able to foresee impediments But God is not mutable nor weake nor ignorant When he promiseth he foresees what can be against it he is the same he neuer repents and he is able to bring it to passe Therefore if we be sure of the promise we are as sure of the performance This stabilitie and truth of God vpholds vs in trouble Which if it could faile Satan had a thousand times ere this ouerthrowne vs. God promised Dauid he should be a King But Saul was aliue and his enemy and went about by open force and secret practices to kill Dauid so that in the eye of flesh and bloud it is a thousand to one but Dauid shall dye before Saul For all this Dauid lookes to be King Why Because God had promised which promise comforted him in all his troubles Psal 119.41,42,49,50 If thou wouldst not be swallowed vp in the surges of tentation Cast anchor on the truth and promises of God Vse 2. As are the promises so are the threatnings It cannot bee proued from Adam to this day that God did euer in any tittle fayle of his promise to the godly Neither can it or euer shall be found that God euer hath or will faile of one iot of his threatnings but that he will make them good vpon the hayry scalpe of such as goe on in their wickednesse without repentance Art thou a blasphemer or a drunkard c. and repentest not If thou beleeuest God to be true and his Word thou mayst reade thine owne sentence and doome Remember that God can as soone deny himselfe as not performe his word to penitent and impenitent For hee is true and constant and requireth such Worshippers For they are not all Israel which are of Israel VERSE 7. Neither because they are the seede of Abraham are they all children Gen. 21.12 but in Isaac shall thy seed be called 8. That is they which are the Children of the flesh these are not the children of God but the children of the Promise are counted for the seede 9. Gen. 18.10 For this is the word of Promise At this time will I come and Sara shall haue a sonne THe Iewes did thus argue as we haue seen that if they be Reprobated then the word of Promise takes no effect The contrary whereof Paul auouched in the first part of the sixt verse Here Paul proues that which hee auouched In which proofe hee takes away the ground on which the Iewes did insist Their ground was this that the Promise was made to Abraham and his seede and to Isaac and his seede which seede they affirmed themselues to bee and from hence argued thus To Abrahams seede is the Promise made But we are Abrahams seed therefore the promise of Remission of sin and Eternall life must be performed to vs and if it be not then doth God faile of his promise Paul answers to this Argumēt by a distinction of the subiect to whom the promise was made which subiect is the seed of Abraham The seed of Abraham is of two sorts Carnall to which the promise is not made and Spirituall to which it was made The error of the Iewes was that they made the Promise too generall counting all that descended of Abraham Isaac and Iacob by a carnall generation to be that seed to which the promises should belong But Paul shewes that the promise was neuer meant to all that come of Abraham by the flesh but to the spirituall seed which were the children of the promise So that there are two parts of Pauls answer In the first part he sheweth that the promise is not meant to all them vvhich are Israelites according to the flesh In these verses and so to the 24. The second that it is meant to the elect of all Nations from the 24. verse to the end of the chapter In this first part of Pauls answere he shewes that though many of the Iewes be cast away yet the promise is not made void because the promise was neuer meant to all the Iewes thus If all were the Israelites to whom the promise is made then if all that descend of Israel were not saued the promise failed But all that descend of Israel are not that Israel to whom the promises were made verse 6. therefore The Minor is proued by a double instance the first of Abrahams children the second of Isaac and Rebeccaes children The first instance is in the 7.8.9 verses The second in the 10.11.12.13 verses In the first instance are two things the Proposition vers 7. the summe whereof is that though the tenor of the promise be to Abraham and his seed yet that seed is determined in Isaac so that all that are the carnall seed of Abraham are not children that is of God or of the promises For Ismael and his posterity were excluded 2. The exposition v. 8. confirmed by a testimony ver 9. They which
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
generall vse that is for Gods glory Their mayne difference is that the Reprobates are Vessels of Wrath vnto Damnation The Elect vessels of Mercy vnto Saluation and both for the glory of God A vessell of Wrath is such a one vpon whom GOD will will shew no mercy but will be angry with him for his sinne leaue him in it and at last take vengeance on him for it A vessell of Mercy such a one vpon whom God purposeth to shew mercy in forgiuing his sinne bringing him out of it and vnto saluation Here care is to be had of distinguishing some like phrases as a Vessell of Wrath and a child of Wrath. These differ A child of wrath may bee a vessell of Mercy but a vessell of Wrath cannot As Paul and the Elect Ephesians are by Nature the children of Wrath as well as others Ephes 2.3 A child of wrath notes our corrupt estate A vessell of wrath the Destination of such a one to damnation But a child of Disobedience and a vessell of Wrath are all one Prepare to destruction and which God hath prepared to glory In both these are two things First the Action Secondly the End The End both of the Reprobate and Elect not the end of election and reprobation For the end of Gods Decree in both is Gods glory but the end of the vessels decreed is their honour or dishonour The Reprobate are prepared but God hath prepared the Elect. This diuersitie of speaking is not without great weight The Reprobate are prepared or fitted By whom Doubtlesse by God but yet the Participle Passiue here vsed and not of the Elect notes that all the preparation of the Elect vnto glory is of God of the Reprobate to destruction is both of God and of themselues Of themselues being apta fit of God being aptata fitted to destruction for that prauity in them whereby they are fit to be destroyed To destruction Not as it is the misery of the Creature but the way to glorifie the Creator doctrine Both the Elect and Reprobate are Gods Vessels The Elect prepared to glory the Reprobate to destruction That they are vessels is proued 2. Tim. 2.20 that they are prepared as aforesaid 1. Thes 5.9 Vse 1. There is great difference betweene the Elect and Reprobate both in their vse and end and hereby appeares the happinesse of the Elect and the misery of the Reprobate 1. For vse The Elect are for Mercy the Reprobate for Wrath. VVhen God pleaseth to shew mercy the Elect are brought forth When Wrath then the Reprobate who are the proper subiect of Wrath as the Elect are of Mercy As the housholder hath diuers vessels some for base vses and some for the vse of his Table and hee vseth not the base vessels at his Table so God will for nothing but for vengeance of the Reprobate And as the Apothecarie hath diuers boxes and pots in some of which hee putteth nothing but Cordials in other nothing but poysons and things of the like dangerous nature and carefully distinguisheth them So doth God with the Elect and Reprobate Also as a Carpenter hath some course tooles which he vseth about stones and grauell about which hee vseth not his choyse tooles so if God hath a base worke to effect he hath a Reprobate if a more honourable he vsually hath one of his Elect at hand If Christ bee to bee crucified hee will not vse the Virgin Mary or such choyse pieces but a Iudas a Pilate a Caiphas and such like We preach Mercy if thou be a Reprobate it is not meant to thee Wee preach Wrath if thou be an Elect this is not meant to thee but to the Reprobate It may be that when mercy is preaching and powring downe the Reprobate lookes after it and thinkes to haue it but bee deceiues himselfe When a Father is cutting bread among his Children their little eyes are vpon euery piece that is cut It may be also the dogge stands by Reprobates may not grudge the comparison whose state is worse then the dogs The dogge it may be stands by and gapes for the bread but the Father giues the bread to the children he giues to the dogge also but it is a cudgell or whip and spurnes him from him So Mercy is the childrens bread it hangs not for the Reprobates tooth 2. There is great difference also betweene the Elect and Reprobate in regard of their end The Elect shall bee saued the Reprobate assuredly damned Sometimes hee vseth the Reprobates as a rodde to chastise his children but when hee hath serued his pleasure by them he deales with them as he did with the King of Assur Esay 10.5,12 he throwes them into the fire God vseth them who cannot but vse them well and they doe no more but what he hath appointed and when they haue done according to his secret appointment they shall be damned for not obeying his reuealed appointment Yea he will make that which they doe against his will to serue his owne will and our good Iudas is sicke of Couetousnesse so that hee will doe any thing for lucre God will make the couetousnesse of Iudas serue for his glory and the eternall safety of his Elect. Vse 2. The Reprobates are prepared and fitted for destruction not simply onely for Gods pleasure but also for their own desert for if they deserued it not it would bee his pleasure to saue them Vse 3. God prepares the Elect for glory He saues none but hee prepares them by sanctification and so makes them fit to bee saued The Elect doe not by and by from a corrupt estate goe to a glorified but a fitting and holy preparation comes betweene If a man haue a garment hee will haue it fit before he weare it so God will haue vs cast into new mould that we may be fit for heauen before we come there If thou liuest in drunkennesse whoredome pride c. These things make thee fit for hell but as for heauen being such thou art sure neuer to come there Vse 4. An Elect and Reprobate are discerned not by their matter for they are both vessels of the same lumpe but by their vse Looke therefore what is within what doth God put into thee Is there any of the heauenly liquor in thee as Faith Repentance loue to the Word Is Christ there with his merits Those which haue these rich graces in them are vessels of honour But if there bee nothing in thee but Infidelitie Pride Hypocrisie Couetousnesse c. and they continue without questioning thou art a vessell of dishonour It may easily be knowne what wee haue within for as a Pomander if you chafe it yeelds a comfortable smell and Assafaetida or the like strong thing if it be rubbed offends so deale with one truely godly and thou shalt heare nothing but sauoury and gracious speeches the opening of his mouth will be as the opening of a Box of sweet ointment thou shalt also haue
〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacit. in Zen. The Children of the liuing God so called in opposition to their Idols which they serued or because of his bounty aâ—… goodnesse giuing life and all happinesse to such as worship him as the Heathens called their chiefe god by a Title so signifying as the Cause of life doctrine The Calling of the Gentiles to the state of Grace and Saluation was long agoe foretold by the Prophets Osee 1.10 2.23 So also Gen. 9.27 Psal 2.8 Esay 49.6 Haggai 2.8 Micah 4.1 Mal. 1.11 c. Vse 1. In all scruples haue recourse to the Scriptures for satisfaction by the example of Paul The Iewes were offended that the Gentiles were preached vnto Paul tels them that it was so foretold by the Prophets It should not therefore haue bred in them scandall but rather confirmation of their Faith seeing the euent to hold correspondence with the Word Let vs apply it thus Many are troubled and puzzeled because of heresies and erroneous opinions and because such as feare God are mocked and hated This should rather confirme vs in the Faith because such things are foretold These things saith our Sauiour Ioh. 16.4 I haue said vnto you that when they come to passe you should not be troubled Many also stagger because some after long profession fall away But this is no other but that which was by our Sauiour foretold Mat. 19.30 Many which are first shall be last and the last shall be first As therefore in the darke thou lookest not about but to the Lanthorne that thou mightest not stumble so in these euill dayes attend to the Word and thou shalt be satisfied Vse 2. We are Gentiles we ought to consider what wee were that we may be stirred vp to thankefulnesse for the grace we are come vnto Ephes 2.11,12 We were without Christ aliants from the common-wealth of Israel Strangers from the Couenants of Promise without hope yea without God in the world and walked abominably But now we are beloued and the sonnes of the liuing God To be the people of God was not alwayes the estate of England but time was when we were like the Indians and Armenians O the darknesse that was ouer the face of our land about 80. or 90. yeeres agoe What grace and light haue we aboue our Forefathers Be thankefull England and shew forth his vertues who hath called thee both out of the darknesse of Heathenisme and Papisme into his maruellous light Yea let euery one in particular apply it What were thou before thy effectuall Calling It may be a drunkard an vncleane person prophane vnconscionable c. but now a Sonne or Daughter of the liuing GOD. Praise thy God who hath loued thee and deliuered thee out of the power of darknesse translating thee into the Kingdome of his deare Sonne I was saith Paul 1. Tim. 1.13 c. a blasphemer c. but God hath shewed grace Therefore to the King euerlasting c. bee praise and honour for euer Vse 3. Highly esteeme of the Word by which so much grace is conueyed vnto thee Many are like proud Seruing-men which are ashamed to bee seene in their Masters liuery If thou beest not ashamed of thy Master Christ bee not ashamed dayly to wait vpon him in thy liuery vvhich is the hearing of his Word and the receiuing of the Sacraments Vse 4. Examine whether thou bee beloued and the sonne of God indeede or Titular only The Iewes gloried that they were the people of God when hee would not acknowledge them And the Diuell can transforme himselfe into an Angell of light and seeme to be one Wilt thou for his faire shew say hee is a good Angell perceiuing the blacke drifts of his Tentations So many seeme to bee the children of God who in their conuersation expresse the affection not of children but of enemies Thy Conscience tels thee thou drunkard thou Strumpet thou painted Sepulchre that thou art a Pagan though thou hast the outward badge of a son of one beloued Nay thou art so much the lesse beloued because bearing the badge of God thou seruest the Diuell If thou beest Gods Spouse keep thy selfe chaste to him if his sonne or Daughter honour him If of his people learne his Statutes and obey them It is a grieuous thing to bee cast out to bee diuorced from God to bee dis-herited of heauen Hee is the euerliuing God to saue his children and to confound them which are his enemies VERSE 27. * Esay 10.22.23 Esay also cryeth concerning Israel Though the Number of the children of Israel bee as the sand of the Sea a Remnant shall be saued 28. For he will finish the c Or account worke and cut it short in righteousnesse because a short worke will the Lord make vpon the earth 29. And as Esaias said before e Esay 1.9 Except the Lord of Sabbath had left vs a seede we had beene as Sodoma and beene made like vnto Gomorrah IN these verses Paul proueth that not all the Iewes yea not many but a very few shall be saued by two Testimonies out of Esay both which are to the same effect The first is verse 27 28. out of Esay 10.21,22 The second verse 29. out of Esay 1.9 In the first Testimony are two things First the thing witnessed Secondly the Amplification The Thing witnessed is that but a Remnant of the children of Israel shall be saued A Remnant notes a small Number in comparison of the whole Saued The Prophet Esay saith shall returne not onely from the captiuitie of Babylon but from sinne as appeares verse 21. They shall returne vnto God Hence one obserues Gualter that none can be saued but they which returne that is which repent The Amplification is foure-fold First from the Person bearing witnesse which is Esay Paul deliuers not this in his own Name which he knew was odious to them but in Esayes a Prophet of chiefe account Paul was not inferiour to Esay nor his Testimony of lesser Authoritie for they wrote by the same Spirit but he knew they would except against him therefore he takes one against whom lay no Exception Obseruation It was a great corruption in the Iewes to examine truth by the person and a foule fault in many among vs who haue the Word in respect of persons If the Preacher bee of their Cut they will heare him and admire him how sillily so euer he speakes but if he be not they esteeme not the Word though neuer so soundly deliuered 2. From the Manner of the Testimonie He cryed wherein some note the Prophets zeale which also should be in all Ministers but others vnderstand it of plainnesse and boldnesse also as if Paul should say to a Iew What Art thou angry because I speake so plainely and boldly of thy reiection Is not Esay as plaine and bold 3. By a Concession Indeed their number is as the sand of the sea
and therefore much to be pitied that of so many so few should be saued Anselme notes the Iewes to be as the sand in regard of their barrennesse of Faith vvhich is true but here it signifies their great multitude and Number 4. The fourth Amplification is vers 28. which the Ancients haue expounded of the manner how the Remnant should be saued Amb. Hieron Anselm Aqum namely by a short word that is say they by the Gospell which teacheth Faith wherein the Law also is by Christ abbreuiated into the loue of God and of our Neighbour And this word is abbreuiated in Righteousnes because the Righteousnesse which the Law could not giue is giuen by the Gospell Chrysost Ambros Phot. Cyprian l. 2. cont Iad c. 3. Or because the Word of Faith bringeth a Consumption of sinne Or because another Gospel succeedes not this as this did the Law Or this Word is Christ The Word Incarnate so abbreuiated to the Nature of man that He whom the heauens cannot containe should bee contained in a Manger Hier. ad Alg. q. 10 The later Writers expound it as a reason why but a Remnant should be saued namely because God hath purposed to make a short word that is businesse or worke as it is well translated in his Maiesties Bible The Hebrue terme signifying both And thus it notes either the greatnesse of the Destruction of the Iewes by Titus and then the Remnant should teach and publish Righteousnesse in all the world Corneli Corn◅a Lapide Or the speedinesse as if the Prophet should say As I haue soone said it so shall the Lord in a trice bring it to passe Cōment Hieron ascripti Or the certaintie from the Decree of God which hee shall fully execute so that no strength shall resist euen as the course of a Riuer cannot be stopt Tremellius in Esay 11. In the other Testimonie verse 29. we haue also two parts First the Position Secondly the Amplification The Position A seede shall be saued By seede is not meant The Gospell or the Apostles or Christ but the same that is meant by Remnant that is a few That as but a few were preserued at the Captiuitie of Babylon So but a few shall obtaine the Promises Beza This Remnant is called a Seede not only because the life of things is preserued in the Seede but also because that of a mans whole crop the most is sold and eaten and the least part reserued to seede the land for another haruest Piscator This is amplified two wayes First from the Author of this Reseruation God here called the Lord of Hosts All creatures are his Hosts in regard of their multitude as an Armie consists of many troupes Secondly in regard of their order which is admirable as order makes an Armie-beautifull Thirdly in regard of obedience for no Souldier is so ready and prest at the command of his Centurion as all creatures are ready to fulfill the will of God Euen Flyes and Lice if God muster them together God can arme all the creatures against sinfull man the least whereof euen a Flye is able to make an end of vs if God giue Commission Secondly it is amplified from the grieuousnesse and totalitie as I may say of the Deletion of the Iewes if God had not beene mercifull Expressed by a Similitude of the destruction of Sodom and Gomorah where all perished saue Lot and his two Daughters The summe is that as many thousands of the Iewes perished by the sword of Hazael Ioash Sennacherib Nebuchadnezzar c. and had all if God had not preserued some few so but a few onely of them shall bee saued from euerlasting destruction of which those destructions before named were types doctrine But a Remnant of the multitude of the Iewes shall be saued Esay 8.18 24.13 Amos 3.12 Vse 1. Dignitie and multitude moue not GOD to haue mercie but hee delighteth in them that feare him though but a few 2 Esd 8.2 Though the wicked bee ten times so many as are the good yet they shall bee damned these shall bee saued Vse 2. As there is much Pot-earth to a little gold Ore so the Reprobates are many more then the Elect. These are a little flocke * Luke 12.32 in comparison though in themselues an innumerable company Yea in the Church Many are called but few are chosen c Mat. 20.16 And of foure sorts of grounds there is one onely good e Luke 8. Many haue stony hearts many haue thorny but they which haue good hearts are the lesser Number If we should suruey Town-ships alas how many Ignorant should we finde to one that hath sound knowledge How many Swearers to one who feares an Oath How many Drunkards Vncleane Persons Couetous Proud Hypocrites to one godly and true-hearted Professor Bee not offended then at the pouertie of Beleeuers and godly persons neither follow the multitude For the greatest part is commonly the worst part There vvere many that cryed Crucifie to one Nichodemus or Ioseph of Arimathea that spake in the defence of CHRIST It is a common Argument Doth not euery body thus or thus Shall I follow a few singular persons Better it is to follow a few to Heauen then a multitude to Hell and to be damned for company Why are the multitude of the Iewes reiected Had they not the Law Offred they not sacrifice They offred but to Idols They had the Law but obeyed it not They acknowledged not God g Esay 1.2,3 Were the worse for corrections i Ibid verse 5. Despised the Prophets till there was no remedie k 2. Chr. 36.15,16 Profaned the Sabbath l Neh. 13.17,18 Transgressed and turned back m Dan. 9.6.20 c. These were the causes O let England lay it to heart and repent for what corner of it is free from all these grieuous abominations As Ierusalem iustified Sodom so we may well iustifie Ierusalem abounding in all damnable transgressions and contempt of the Word Let vs be wise by the example of the Iewes lest others become wise by our example Seest thou any to feare God take a good course in these perilous times wherein sinne so abounds and so many occasions and prouocations to euill offer themselues Surely it is the great mercy of God Wee say its strange to see men so vile but indeed it is not strange that our corrupt nature should bring forth abominable fruites but this is strange that any hauing such a corrupt nature as we haue all and liuing in such sinfull dayes should feare God and make conscience of his waies Let euery one say If the Lord had not been mercifull and sowne in my heart the seed of Grace I had beene as a Sodomite yea as the vilest that can be named VERSE 30. What shall wee say then That the Gentiles which followed not after Righteousnesse haue attained to Righteousnes euen the Righteousnesse which is of
a Minister be ignorant of the Scriptures or a Physician of the difference and cause of diseases the complexion of his simples c. it excuseth not So for a Christian to be ignorant of Gods righteousnes and the way of Iustification before him is most dangerous So is it for a man to imagine he knowes when hee is most ignorant which is as if a drunken man should thinke himselfe sober or a sicke man well Stop the fountaine of these inconueniences by sound knowledge as a blind man so an ignorant man must needes erre out of the way As a man expects not a voice from fishes so nor from ignorant men vertue If the vvoman of Samaria had knowne who it was that offred her vvater Iohn 4.10 she would not haue mocked him If the Iewes had knowne many of them the Lord of life 1. Cor. 2.8 they would not haue crucified him If the Papists many of them knew better they would accordingly professe Our profane persons if they knew the rigour of Gods iustice the heat of his anger the burning of hell they would not I thinke so shamelesly carry themselues Vse 3. Trust not in thine owne righteousnesse in they ciuill and harmelesse carriage there is no more goodnesse in it then life in a dead carkasse It is like a childes baby made of clouts there 's not more difference between such a puppet a strong man then between our righteousnesse and that vvhich may iustifie vs before God Vse 4. They which receiue not Christs righteousnes are Rebels then are the Papists Rebels so are all they which seek not after faith Whatsoeuer gifts of nature thou hast thou art a rebel if thou belieuest not the Word and receiuest not the righteousnesse of God offred thee therein A more open rebell is a drunkard blasphemes c. Alas vvhat shal becom of these A Iew is better then such a one so is a Papist they can say something for themselues and many of them are free from such notorious crimes Surely such shall be dealt withall as rebels and because they will not repent and be subiect to the righteousnes of God in faith they must be subiect to the reuenging iustice of God in torments VERSE 4. For Christ is the end of the Law for righteousnesse to euery one that beleeueth THe Iewes are zealous of the righteousnesse of the Lavv yet are ignorant of Gods righteousnes and submit not vnto it for God gaue the Law not to make vs righteous but to make vs seeke Christ the end of the Lavv that wee might be righteous in him Here Paul brings an Argument to shew that Iustification by faith establisheth the righteousnesse of the Law That which aimeth at and attaineth the end of the Law destroyeth it not But faith attaineth the end of it which is Christ Therefore And as hee which runneth not to the end of the race misseth the prize so the Iewes misse of Iustification because they haue not Christ the end of the Law In this verse are two things 1. A Proposition 2. The amplification The Proposition Christ is the end of the Lavv both Ceremoniall and Morall The Iewes sought to be righteous by the obseruation of both these The end The end of a thing is either Mathematicall or Morall The Mathematicall end is the vtmost part of a thing in which the length or continuance is determined as a point is the end of a line Death the end of life the day of Iudgement the end of this vvorld The Morall end of a thing is the scope and perfection of it Now Christ is the end of the Law both waies The Mathematicall end both of the Ceremoniall and Morall but diuersly Of the Ceremoniall by a direct signification of the Morall by an accidentall direction The Ceremonies signified Christ and ended at him The Morall Law also after a sort leades to Christ Properly the Morall Law leades sinners to the Curse but by account to Christ as the disease leades to the medicine or Physician He is also the morall end of both For hee is the body of those Ceremonies and shadowes and hee perfectly fulfilled the Decalogue for vs and that three waies 1. In his pure conception 2. In his godly life 3. In his holy and obedient sufferings and all for vs for whatsoeuer the Law required that we should Bee Doe or Suffer hee hath performed in our behalfe Therefore one wittily saith Aretius that Christ is Telos the end or Tribute and we by his payment Ateleis tribute-free vve are discharged by him before God Christ is both these ends but principally the last is heere vnderstood The Amplification is by a double determination 1. For vvhat 2. For vvhom 1. For righteousnes to be done or imputed This first and more principally also for the other 2. For whom Described 1. by quality for Beleeuers 2. By generality Euery Beleeuer Q. Is Faith and Christs righteousnes of the Law A. In substance the righteousnesse of the Law and the Gospell are all one For none can be iustified by any other righteousnes then that which the Law requireth They differ onely in the manner of performance the Law exacting it to be done by our selues the Gospell offering it done by Christ to be apprehended by faith Iustifying faith is not directly of the Law for the Law knoweth no Grace but indirectly it is as the Law commands obedience to God doctrine God hath giuen the Law in writing to bring men to Christ that beleeuing in him they might be iustified by his righteousnesse Gal. 3.24 Vse 1. Humane lawes are branches of the Morall law therefore not abolished by Christ and that is an vniust lawe whose end is not Christ Vse 2. For righteousnesse to the beleeuer not to the worker we are not iustified by doing but by beleeuing Vse 3. All beleeuers admitted to Iustification none excluded for faith is a supernaturall grace of which all are equally capable if God bestow it Vse 4. A beleeuer is happy for he hath Christ and so the righteousnesse which the Lawe exacts He hath the perfection of the Lawe which beleeueth in Christ Talis est ille qui in Christum credidit die qua credidit qualis ille qui vniuersam legem impleuit Com. Hieron ad Script Yea such a one is euery beleeuer in the day that he beleeues as he should be if hee could as perfectly keep the Lawe as the very Angels Satan would discourage poore sinners from the scant measure of their sanctification But if thou beleeuest be comforted for thou hast liuery and seysin of all the promises of the Lawe in the first moment of thy faith It cannot hurt thee it curses onely vnbeleeuers and bad liuers hauing a full blow at them to their condemnation Seeke faith and the increase of it more then gold for it is much more precious inriching the conscience with peace comfort and confidence euen in the houre of death Many lament outward
wants but few the want of faith Vse 5. The Lawe is a heauenly thing and many wonders are contained in it of which wee shall comfortably vnderstand if we studie it aright Study it not as the Iewes or Papists doe to be iustified by it but to bring thee to Christ and then to walk in all obedience with thankfulnesse If thou doest thus thou hittest the nayle on the head If the Lawe driue vs not to Christ as the storme the birds to the Row and the ship to the hauen all other intents and studies are of no value Euery precept must teach vs our weaknesse euery promise must set our teeth on edge and euery curse as the lash of a whip make vs cry peccaui and bring vs down vpon our knees with Iesu thou sonne of Dauid haue mercy as the blind man cried in the Gospell And when thou art come to Christ thou must not cast away the Lawe but vse it still to make thee more to cling vnto Christ and as a rule of righteous liuing Christ is the end of the Lawe not the killing but fulfilling end Finis non interficiens sed persiciens Aug. not to end but to vrge thy obedience When the Marchant is come aboord his ship by boat he drownes not his boat but hoyses it vp into his ship he may haue vse of it another time or as a Noble-man neglects not his Schoolemaster when he is come to his lands but preferres him So certainly if the Lawe though sharpe hath brought thee to Christ thou canst not but loue it for this office if thou doest not thou hast not Christ Yea it will be the delight of a man to be then doing when Christ is with him as Peter then willingly and with successe cast out his net Without Christ the Lawe is an vncomfortable study but with him nothing more delightfull VERSE 5. For Moses describeth the righteousnesse which is of the Lawe that * Leuit. 18.5 Ezech. 20.11 Gal. 3.12 the man which doth those things shall liue by them 6. But the righteousnesse which is of faith speaketh on this wise * Deut. 30.12 Say not in thy heart Who shall ascend into Heauen That is to bring Christ downe from aboue 7. Or Who shall descend into the Deepe that is to bring vp Christ againe from the dead 8. But what sayth it * Deut. 30.14 The Word is nigh thee euen in thy mouth and in thy heart that is the Word of faith which we preach HEre Paul brings an Argument to euince that faith abolisheth not but stablisheth true righteousnesse thus The righteousnesse of faith is that which Moses teacheth vnto Iustification Therefore Iustification by faith abolisheth not righteousnes but establisheth it Paul compares in these verses the righteousnesse of the Lawe and of faith together shewing that the righteousnesse of the Lawe to be performed by vs is vncertaine and impossible and that the righteousnesse of faith is certaine and possible and both these by the testimony of Moses The Iewes thought that faith had been contrary to Moses but Paul shewes that Moses taught faith as Christ himselfe witnesseth Ioh. 5.46 The impossibility of the righteousnesse of the Law vnto Iustification Paul shewes in the 5. verse out of Leuiticus The man that doth these things shall liue thereby that is shall be iust for life flowes from Iustice The Gospell teacheth not a diuers righteousnesse from that of the Law but a diuers way vnto it namely Faith in Christ who fulfilled the Law The Argument from hence against Iustification by the Law is drawne from the Cause To performe the Law is impossible But righteousnesse of the Law is to performe it Therefore This impossibility of our performing the Law is not from the Law but from our selues who are corrupt That the righteousnesse of Faith is certaine and possible Paul shewes verse 6 7 8. that it is certaine verse 6 7. that it is possible verse 8. The Righteousnesse of Faith that is which the Gospell offereth and Faith receiues is certaine This Paul declares by a Negation of contrary doubtfulnesse elegantly compounded by a figure out of Deuteronomie The doubting which presseth sinners is two-fold 1. how they may enter into Heauen and 2. how they may auoid Hel. These two Moses shewes to be taken away by Faith The first because we beleeue the Ascension of Christ for vs. The second because we beleeue his Resurrection whereby hee demonstrated his victory ouer Hell and Death as if Moses had said He that seekes Iustification by the Law must needs be in continuall feare of Hell and despaire of Heauen but he that beleeueth that Christ is risen and ascended is freed from both Christ rose for vs and ascended for vs and before which must be implied liued and dyed for vs he which beleeueth not and seeketh for Iustification from himselfe in effect denies the Resurrection and Ascension of Christ That the righteousnesse of Faith is possible Paul shewes by the facility of it out of Moses vers 8. Faith is easie because it is giuen otherwise the hardest thing in the world for a sinner to beleeue the Gospell In the 8. verse we haue two things 1. Moses Testimonie The Word is nigh thee c. 2. Pauls exposition That is the Word of Faith which we preach The Word is nigh thee The Word of Promise so was the Word of the Law but nigh thee in thy mouth and heart not in Tables of Stone as the Law As if hee should haue said by a Prouerbiall manner of speaking This is righteousnesse before God to beleeue with the heart and with the mouth to confesse the Resurrection and Ascension of our Sauiour Christ for vs. The Generall summe That Righteousnesse is the safest and sufficientest to saluation which maketh vs assured before GOD and succoureth vs in tentation but so doth not the righteousnesse of the Law but that of the Gospell Therefore In this passage many things might be spoken of as of the Law our insufficiencie and impossibilitie to performe it Of the Ascension and Resurrection of Christ But I will onely consider of doctrine The Doctrine Faith not the Law makes vs certaine of our saluation before God Luke 8.12 Rom. 9.33 Ephes 2.8 1. Pet. 1.9 Vse 1. The Law is too weake to iustifie vs but strong enough to condemne vs which thou shalt finde which repentest not of thy sinnes Seeke not that which the Law cannot doe but feare that which the Law can doe Vse 2. Faith takes away but the Law breeds doubting both because we doe but little of that which the Law commands and in that little there is much defect deseruing the curse As then the doctrine of the Iewes so of the Papists who teach men to bee iustified by inherent righteousnesse must needs leaue men in suspence and doubt which doubts Faith ouercomes If our bodies were as hard as an Adamant wee should not feele the sting of Serpents so if the soule
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
from Faith and saluation to be attained by hearing but not simply and absolutely because God when he pleaseth can extraordinarily worke Faith without the senses Wee haue some Notions of God left in Nature but to know God in Christ and things to be beleeued vnto saluation comes from without and requires Instruction How can they heare c. That is they cannot heare to faith without a Preacher Preaching and Hearing are Relatiues How can they preach except they be sent That is None can Preach except they be sent A man vnsent may debate or discourse of matters but not as the Embassadors of God to the begetting of Faith except they bee sent of God If a man take vpon him to preach not being sent hee were as good hold his peace As a priuate mans doings running on an Embassy of his owne head are not approued of the King so good workes onely with them whom he sendeth He that begets Faith in any is sent of God Sending is Externall or Internall We speake of externall which is by Ecclesiastike ordination from those who themselues haue beene first ordained and deriue their power successiuely from the Apostles and so from our Sauiour Christ doctrine Without the preaching of the Gospell there is ordinarily no saluation The Gospell is the power of God to saluation not written in leaues but preached Rom. 1.16 1. Cor. 1.21 Iam. 1.18 Vse 1. Saints are not to be inuocated because we may not beleeue in them This seruice of our Faith is onely due to God Vse 2. Faith breedes Prayer and indeede none can pray but beleeuers An vnbeleeuer may speake and say ouer a forme of words but pray he cannot without Faith When we are perswaded of the goodnesse of God and his readinesse to helpe then we fall to Prayer When Peter was in danger of drowning if hee had not beene perswaded of Christs loue hee would neuer so confidently haue cryed Helpe Master I perish The Saints whose practice herein must be our example for the kindling of Prayer haue vsed to stirre vp their Faith by attributing such Titles to God which doe manifest his Power Mercy and Truth As we esteeme not the cryes of such which trust vs not so neither doth God the words of them which beleeue him not Vse 3. Many thinke that of all other things preaching might best be spared and that the Ministers office is least necessarie but here we see that Faith and the promised good things cannot be attained without preaching Next to Christ it is the greatest benefite which God hath giuen to men For by this wee know and apply that to our Saluation When Princes are crowned they are bountifull so when Christ our King ascended he gaue gifts What gifts Some to bee Pastors and Teachers for the gathering and edifying his Church vnto saluation Ephes 4. Hee therefore that despiseth preaching despiseth the bounty of Christ and is guilty of his owne damnation For as our bodies cannot liue without bread so nor our soules without the Word Q. Shall none be saued but those which heare Sermons A. No Ordinarily Q. Cannot God saue men though they heare none A. It is a needlesse Question none denies but hee can yet when he giues ordinary meanes hee shewes he will saue no otherwise As a man refusing to eate because God can saue him without meate tempteth God so doth hee vvho following his pleasures and refusing to heare thinkes to be saued Manna is for the wildernesse which an Israelite lookes not for in Canaan where hee may sow and reape so while thou liuest in a Church where thou maist partake of the ordinary meanes vse them if thou wouldst be nourished in the hope of eternall life God could haue taught the Eunuch without Philip conuerted Paul without Anamias instructed Cornelius without Peter opened Lydias heart without Paul but hee vsed not the Ministerie of Angels but the ministerie of men to teach vs that it is his will wee should submit vnto it if wee would be blessed The Ministery of the Word is by the wisedome of God which reuerence thou vnlesse thou accountest thy selfe wiser then God Vse 4. The Papists from Gregory make Images Laymens books but God hath appointed not by looking on an Image but by hearing his ordinance to instruct the Church in the Faith Vse 5. None can preach till they be sent If God send not wee goe without good speede Therefore Esay Iohn Baptist Christ himselfe the Apostles goe not til their commissions be sealed by God Q. How may a man know who is sent of God A. A Minister may know that God sends him if he find his heart moued by GOD to desire the Calling for Gods glory if hee be competently qualified vvith learning godlinesse discretion vtterance if his gifts bee allowed by the Church and hee bee sent according to the ordinarie course of the Church wherein hee is a Minister which is not after one manner in all Churches neither is it necessary The Hearer may know that his Teacher is sent of God if his teaching beget Faith and Inuocation The blessing of God vpon his labours is an infallible token of his lawfull Calling so Ieremie approues a true Prophet Ier. 23.21,22 and Paul his Apostleship 2. Cor. 3.1,2 The Separatists as they deny our Church their mother the name of a Church so they deny vs to bee true Ministers of Christ But if ordinary begetting of faith be an argument of a lawfull calling Blessed be God we haue a calling to our comfort They say we are false Idolatrous Antichristian Ministers euen priests of Baal And I aske them whether ordinarily God conuerteth men to himselfe and stablisheth them in true Grace by false Idolatrous and Antichristian meanes Whether hee followes the priests of Baal with his aboundant blessing in their calling or his own Ministers whom he sends himselfe And if we be sent of God how dare they refuse to heare vs though there might bee some defect in our Calling which I am sure is as iustifiable as the calling in any Church vpon earth and when it is at the worst too good that theirs should enter into any comparison with it Howsoeuer they blaspheme our Calling I am sure that if there bee any grace in any of them they are beholding to the Ministerie of the Church of England for it Vse 6. How can they preach vnlesse they bee sent Therefore wheresoeuer preaching is it is by the sending of God and a token of his loue as where he sends it not it is a token of his displeasure toward the place Apoc. 1.16 Christ hath the Ministers as Starres in his right hand not onely for their defence but also to make them rise or set to seuerall parts of the world as he pleaseth He can make it raine on Gedeons Fleece Iudg. 6.37,38,39,40 and no where else and euery where saue on Gedeons Fleece If you haue the Word thanke him that sent it if
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
Vse 1. We are well taught in our Liturgy to confesse that wee haue gone astray like lost sheepe Christ is compared to a Shepheard we to lost sheep He to a woman hauing lost her groat we to the lost groat The groat seekes not the woman nor the sheep the Shepheard so nor wee Christ it s he man nor the sheep the Shepheard so nor wee Christ it s he that seekes vs or we must be lost for euer Luke 15. Abraham dwelt in Vr of the Chaldees and was as is probably gathered an Idolater and had so beene to his dying day if God had not called him We are described to be as a child cast out and forsaken Ezech. 16. Wert thou seeking God when thou wert called No thou wert seeking another nay a contrary thing What was Paul doing when hee was called was he seeking Christ Yea that he was but to persecute him in his Saints not to beleeue in him So if thou well remembrest thy selfe wert thou following thy owne lusts when God called thee hauing neither fore cast to seeke nor a heart to bee willing to bee found when God sought thee vnlesse God had bowed and inclined it Euen as Adam ranne from God when he came to seek him and was faine to dragge him from behind the bushes So if God had not dealt with thee in like manner thou hadst been a lost sheep euen to this day Prayse God for finding thee out Vse 2. A Heathen is one that seekes not after God then haue we swarmes of heathens among vs for though many be baptized and come to our Assemblies yet their hearts seeke not God but the fulfilling of their owne abominable desires Such with men may be in the account of Christians but in the day of separation God will range then among the number of Heathens A Conuert is such a one to whom God hath manifested himselfe giuing him Faith and Repentance and such are happy Q. How is God to be found Vse 3. A. Three things are to be obserued for the finding of God 1. The time 2. The place 3. The manner For the time we must seeke God first Mat. 6.33 First seeke the Kingdome of God First our profit and pleasure and then God is no good Method Many make the seeking of God an After-care a work of their Age. It s a hundred to one that he which seekes the Diuell in his best age shall neuer find God in his worst age when the dayes come in which he shall say that he hath no pleasure in them Giue the first of thy time and of euery day to God or else thou mayst despaire to find him in the rest of thy time and day Seeke God early The place God is euery where but not euery where to be found ordinarily The ordinary place is the Congregation of his Saints where his name is called vpon and his Word preached for there he hath promised his presence Mat. 18.20 Psal 105.4 Seeke the Lord and his strength seeke his strength euermore The meetings of the Saints are called the face of God because there he manifests himselfe dispensing his fauours and blessings Where should wee seeke for a man but at his house The Church is the house of the liuing God 1. Tim. 3.15 Seeke him there for at Salem is his Tabernacle and his dwelling at Sion The Church is directed for the finding of Christ to get her forth by the footsteps of the flocke Cant. 1.7 toward the Tents of the Shepheards that is to resort with the people of God to the hearing of the Word When then shall our Recusants finde God with such as will not vouchsafe to step ouer their Threshold to heare his Word There is a time when they shall finde him but to their cost as a Iudge to punish them for their contempt The manner In holinesse not in hypocrisie and profanenesse Who saith Dauid Psal 15. shall ascend into Gods hill and stand before him Euen he that hath cleane hands and a pure heart c. This is the generation of them that seeke him that seeke thy face O God of Iacob Psal 24.6 The pure in heart shall see God Mat. 5.8 and without holinesse none shall see him Heb. 12.14 Away therefore with Drunkennesse Pride Vncleannesse and beast-like liuing This generation shall not finde God He blesseth them who seeke him in goodnesse Vse 4. Hast thou found GOD when thou soughtest him not Seeke him then and thou shalt more finde him The heart of them shall reioyce which seeke him much more the heart of them which finde him Psal 105.3 Examine then thy heart whether thou canst finde God there Thou shalt know his presence by thy ioy thy care thy feare 1. Art thou more glad of Faith and Repentance then of all the vvorld Of mercy shewed to thy Conscience then if thou wert an Emperour Is thy desire to God and his Word aboue all pleasures God is in thy heart or else there could not be such ioy 2. Hast thou a care to keepe God in a godly conuersation Thou hast him He that hath a Treasure hath a care to keepe it and that is not a mans treasure which he casteth at his heeles 3. Art thou afraid to lose GOD or to doe any thing to grieue him Art thou humbled if thou feelest any absence or emptinesse of his Grace and art thou stirred vp vvith the Church in the Canticles to seeke him whom thy soule loueth Thou hast a good heart and thy God dwelleth in thee VERSE 21. But to Israel hee saith a Esay 65.2 All day long I haue stretched out my hands to a disobedient and gainesaying people IN this verse is the other part of the Testimonie of Esay concerning the reiection of the Iewes which is set downe and amplified It is set downe in these words A disobedient and gainsaying people that is a reiected people or a people cast off The cause being put for the effect The amplification is from the cause of the contrary viz. the loue and goodnes of GOD calling them which should haue bred in them no such effect This calling is set forth First by a similitude I haue stretched out my hands Secondly by the time All day long All day long Some apply this to the time of Christs crucifying and his spreading out his hands there Some to the time of his teaching Some to the time of the Law and the Prophets but it is best to be vnderstood of all the time from their first calling to their dissipation The whole time of Grace is called the day of Saluation Vniuersum retro tempus quod praeterierat Chrys I haue stretched out my hands As the Hen clockes her Chickens to her putteth forth her wings and spreads her feathers to cherish them with her warmth or as a Mother calls her child and holds forth her armes to embrace it in tender affection so did God deale with the
c. are true riches gold siluer c. but shadowes to these therefore the man that had his barnes full and his conscience emptie not being rich in God is called Foole. We say in a prouerb He is poore whom God hates true none so poore as the wicked none so rich as the Righteous The righteous is more excellent then his neighbour saith Salomon Prou. 12.26 Hast thou the world at will but thou hast not heauen at will Hast thou siluer and gold But if thou hast not faith and a good conscience thou art miserable and whatsoeuer thou thinkest of thy selfe the poorest man that feareth God will not change states with thee for a good conscience is a continuall feast pray for this and say as Abraham for a sonne Lord what wilt thou giue mee seeing I want the true riches thy fauour and a good conscience Lord make me rich in these Vse 4. The conuersion of the Iewes shall be our riches it should make vs thinke long for their calling Gaine is pleasing to heare of but more to haue it wee shall bee gainers by their conuersion Knowledge shall then increase vpon vs as the waters that couer the Sea the light of the Moone shall be as the Sunne and the light of the Sun seuen-fold Zeale and all good graces shall increase A great light is now risen but a greater shall arise Blessed are the eyes of them which shall behold that time blessed shall our posterity be in whose dayes these things shal come to passe Let vs pray and long for the reuealing of such riches and in the meane time mourne for the hardnesse of the Iewes and cry vnto God in their behalf saying O Lord how long Returne O Lord and visite thy Ancient people with thy saluation Vse 5. The casting off of the Iewes was our Calling but the Calling of the Iewes shall not be our casting off but our greater inriching in grace and that two wayes First in regard of the company of belieuers when the thousands of Israel shal come in which shall doubtlesse cause many Gentiles which now lie in ignorance error and doubt receiue the Gospell and ioyne with them The world shall then be a golden world rich in golden men saith Ambrose Secondly in respect of the graces which shall then in more abundance be rained downe vpon the Church There shall be more good and they shall be also more good VERSE 13. For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any meanes I may prouoke to emulation them which are my flesh and might saue some of them A Third Argument is in these words taken from Pauls intention in preaching the Gospell as if he should say I doe cheerefully trauell ouer all the world to teach the Gentiles as for other reasons so also for this because I know the state of the Iews is not desperate but that they shal be brought home againe For the attaining of the meaning of these two verses Caluin hath supplied some words which indeed haue inuolued them in more obscurity Beza reades a great part of the thirteenth verse in a parenthesis but His Maiesties Translation vsing no insertion of words or parenthesis is plainest and best In these words we haue two parts the Argument and the Confirmation of it The Argument is in these words I magnifie mine office If by any meanes c. The Confirmation in the precedent words of the thirteenth verse I magnifie mine office I make my Apostleship that is his office honorable and famous that is I preach diligently the effect being put for the cause For that which makes a Preacher famous is his painfulnesse and diligence in his office Pauls preaching is not to bee vnderstood of his preaching to the Iewes which hee was not bound to doe as some expound performing therein a worke of supererogation which might be a signe of the conuersion of the Iewes or else Paul would not preach vnto them But of his preaching to the Gentiles because the faith of the Gentiles should be by Gods appointment the occasion or a meanes to bring the Iewes forward to Christ The end of Pauls preaching is vers 14. which is double The neerer To prouoke them of his flesh Psal 3.8 1. Cor. 3.9 that is the Iewes to follow them that is the Gentiles The remote end that some of the Iewes might be saued that I might saue some of them 1. Tim. 4.16 Saluation belongeth to the Lord as to the Author but he hath giuen vs Ministers to be instruments of it from whence we are called fellow workers with God So Paul exhorts Timothie to ply his booke and follow his studie that hee may saue himselfe and his hearers The Argument may be thus framed One end of Pauls diligent preaching to the Gentiles is that the Iewes may be called and saued therefore they shall be conuerted and saued Or thus The end of Paul in his preaching shall obtaine or come to passe but the calling of the Iewes is Pauls end Therefore the Iewes shall be called The Confirmation of the Maior is in the thirteenth verse in these words I speake to you Gentiles in as much as I am the Apostle of the Gentiles which words containe a solemne auouchment Gryn that Pauls end in preaching to the Gentiles is the calling of the Iewes as if he should say In the word of an Apostle or As I am an Apostle to you Gentiles I doe solemnely testifie that the end of my great labours in preaching ouer the world is not only my obedience to God and to saue you but to saue the Iewes also This Confirmation may bee put into forme thus The end which Paul entends as an Apostle shall come to passe But the end before named he auoucheth in the word of an Apostle Ergo. Also it might be confirmed out of the eleuenth verse thus Gods end cannot faile but Pauls end is the same with Gods end Ergo. If such a calling were not to come Pauls labour in a great part were lost doctrine The way for a Minister to make his office glorious is to be diligent in preaching So Paul speaketh for himselfe 1. Cor. 15.10 and commendeth himselfe for this 2. Cor. 11.22 and so to the end of the Chapter Vse 1. Paul challengeth credice to that he speaketh because of his calling 1. Cor. 4.1 It is very material that hearers should haue a reuerent opinion of the calling and office of their Teachers Let a man esteeme vs as the ministers of Christ Then will the word worke in vs when we heare it not as the word of man but as indeed it is the word of the liuing God Heare thy Teacher preaching the truth with such reuerence as thou wouldest heare Christ if he were vpon the earth 1. Thes 3.13 Vse 2. Our principall office is to saue men which reproues them which intrude themselues being no
vetustatemque non sentit Ioh Bapt. Neap. vil l. 6. c 9. This notes soundnesse The nature also of the oyle is not to be mixed with other things if you mixe it with wine or water it will be vppermost you may as soone mixe light and darknesse as grace and sinne An Hypocrite is no branch of this tree Farther the nature of oyle is to keepe mettalls from rusting so the vertue of this grace preserues the conscience from sinne which otherwise would eate in and perish the soule If thou hast a cankard heart rusted with the loue of sinne and of the vanities of the world thou hast none of this fatnesse and by consequence art not graffed in 2. Thy words will be sutable to thy engraffing Flores Oliuae suauiter redolent Frater Iohannes a S Gemimano lib. 3. qui est de vegetabilibus et plantis c. 37. The blossome of the oliue is wonderfull sweet so if thou beest of this tree thy speech will be sauoury and gatious to the hearers If thou be a blasphemer a lyar c. Thou art not graffed into this oliue The sweete oliue yeelds another manner of sent A dead mans graue doth not more annoy men then thy filthy and rotten communication Iam. 1. It s a vaine thing for a man to seeme religious if he refraine not his tongue 3. If thu beest ingraffed thou wilt bring forth much fruit for the oliue is exceeding fruitfull The fruite of the oliue is both for God and man 1. For God Oyle was consecrate to the Lord was vsed in sacrifice and for the holy lamps for it is a nourisher of light so thou wilt be religious a keeper of the sabboth a worshipper of God a fauourer of the Gospell 2. For man It is both for medicine and meate Kings Preists and Prophets were annoynted with it Our liues must be fruitfull and profitable to the Church we must not be for nothing or onely to spend stouer as they say Let ours saith Paul learne to shew forth good workes for necessary vses that they bee not vnfruitfull Tit. 3.14 If we liue without doing good we are no oliue branches Our obedience must be to God and man to the first and second table of the law The properties of our obedience are foure according to such properties of the oliue That is 1. Speedie 2. Peaceable 3. continuall 4 chearefull Cito comprehendit et fructificat Ioh. Bap. Por. Nea. vil l. 6. c. 5. 1. The oliue is a quick bearer so we must bring forth fruit quickly like the Almond rod of Aaron that presently budded and brought forth ripe Almonds The theife vpon the crosse presently shewed the fatnesse he had rceiued by confession prayer c. 2. Our fruit must be peaceable An oliue branch was a token of peace as a palme of victory Iames sayth that the fruit of righteousnesse is sowne in peace Iam. 3.17 pride disdaine quarreling and contending with our neighbours is a note of a bramble not of an Oliue branch If you powre out water it maketh a noise dasheth and besprinkleth you But the powring out of oyle is without noise falling downe softly and with great silence So the seruants of God must be peaceable 3. Our obedience must be continuall once and alwayes to beare fruit The Oliue alwaies flourisheth is alwaies greene and neuer castes the leaues noting the constant tenour wee should keepe in our obedience Dauid saith Psal 92.14 That they which bee planted in Gods house still bring foorth fruit and flourish in their age If thy obedience bee not continuall it is not sound 4 Our obedience must be cheerful thy loue to thy neighbor must be free Anointing with oyle makes vs lithe and nimble so if we haue receiued hereof we wil not come to the Church as though we were stiffe in the ioynts like a beare to the stake but with Dauid we will runne in the wayes of the Commandements The Oliue requires no great cost to make it fruitful nor a man truely sanctified great intreatie to perswade him to doe good As the Sunne naturally giues light so a true Christian ingraffed into the naturall Oliue willingly and cheerefully is exercised in Gods seruice VERSE 19. Thou wilt say then the branches were broken off that I might be grafted in 20 Well because of vnbeleefe they were broken off and thou standest by faith Bee not high minded but feare THe Admonition is heere repeated in other words vpon the occasion of an insolent obiection of a Christian Gentile which obiection is set downe vers 19. and is the first part of these words The second part is Pauls answere vers 20. The Gentile taking in some scorne that Paul in the 17. v. had auouched the Iew to be the naturall Oliue and the Gentile a wilde Oliue obiecteth as if he had said Tell not mee Paul of these things let the Iew bee what he will I am as I am yet by your leaue he is broken off that I might be graffed in which shewes that God saw more worthinesse in mee then in the Iew The merchant parteth not with his present fraught but for better lading neither will any man suffer an incision or scarifying in his armes or feet but for preseruation of a more noble member as the eye or head His Argumēt may be framed in an Enthymeme thus They are broken off that I might be grafted in Therefore I may boast To this Paul answeres vers 20. which his answere is either to the Antecedent Well because of vnbeleefe they are broken off thou standest by faith or to the consequence Be not high minded but feare His answere to the Antecedent hath two parts 1. A Cōcession Well 2. A correction in the rest of the words Well Some take this word ironically and by way of increpation as we much vse it in our English tongue saying Ansel well well when we meane that it is not well But heere it is taken for a Concession Paul grants the thing viz. That the Iewes are broken off that the Gentiles might come in But he addes a prouiso alwaies remembred that the proper cause of the breaking off of the Iew was his infidelitie not the comming in of the Gentile For this came to passe by a second accidētal consideration and the proper cause of the comming in and standing of the Gentiles is faith that is the grace of God The Gentile then vnderstood not himselfe being like a foolish seruant that runnes away without his errand for if he had taken all with him he would haue discerned cause of humiliation not of boasting herein The Gentiles Argument is a meere paralogisme alledging that which is not the cause for that which is The vnbeleefe of the Iew being the cause of their breaking off not the letting in of the Gentiles So that Paul answeres as if he should say Learne thou Gentile to distinguish betweene the cause and the euent It fell out that the Iew being cast
beg for mercie he is a sweete God Witnesse Manasses Mary Magdalene Paul these vpon their repentance were pardoned their odious sinnes whatsoeuer therefore thy sinnes haue bene despaire not there is mercy with the Lord who is more mercifull then thou art sinfull and can pardon more sinnes then thou canst commit Only beleeue it and repent 2. For presumption As the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by no seeing of mercie which causeth despaire or by seeing nothing else but mercie which causeth presumption Satan will tell thee thou maist take thy libertie follow thy pleasures needest not be so precise for God is mercifull Thy remedy is to consider not onely the mercie but the seueritie of God also He is as iust as mercifull Remember how seuerely he hath dealt with the Iewes they haue bene almost this 1600. yeares vagabonds for their rebellion against Christ and his Gospell Forget not his seueritie to Dauid for the matter of Vriah how he not onely visited Dauids conscience but tooke him vp and made him an example to all the world plaguing him in his Amnon Absolon Adoniah Thinke of Moses that meeke man whom God calls his friend yet for one fault and that so secret as by reading the storie we can scarce finde it out for striking the rocke when he should onely haue onely spoken to it in confidence was barred entrance into the land of Canaan O seueritie How darest thou then dreame of mercie vnder many sins when thou remembrest how seuerely God hath dealt with his owne children for some one weaknes which they haue shewed If therefore the diuell tell thee that God is mercifull tel him againe that he is most iust and seuere also The rather consider seriously hereof because a thousand perish this way to one that perisheth by desperation Desperation is a course that Satan takes but with a few because it is tedious to flesh and bloud and often proues the occasion of a mans conuersion and so the diuell is ouershot in his owne bowe But presumption is pleasing To liue as we list to enioy our pleasures and then go to heauen when we haue done what can be more pleasing to flesh and bloud By this baite the diuell catcheth most let vs therefore be the more wary praying with Dauid Psal 19. Lord keepe me from presumptuous sinnes Vse 3. Goodnesse and seueritie Who haue goodnesse and who seueritie I will tell thee if thou repentest and obeyest the Gospel go thy way thou art a happie man The sweetnesse of God and his goodnesse is to thee But if thou beest a prophane vnbeleeuing impenitent wretch and diest in this estate the most iust God will in his great seueritie hurle thee into hell as out of the middle of a sling Vse 4. That thou mayst value thy mercie and the goodnes of God to thee the more consider the iudgements that fall vpon the wicked See thy happinesse O England looke vpon Turkie where Mahomet vpon Italy where the Pope tyrannizeth look vpon France and the Low countries how they are fired with contentions swimme in bloud while thou singest of peace Long mayst thou sing and shalt if thou canst thankfully say God hath not dealt so with any nation Blessed be his Name Let euery one in particular apply this Wouldst thou see the blessing of health libertie competencie of maintenance looke vpon the diseased the prisoners the poore who crie in the streetes and high wayes for reliefe Thou in regard of nature art no better then they not a haire to chuse betweene thee and them Why is it then thus Because of the goodnes of God to thee and his seueritie to them Cain and Iudas despaire but thou beleeuest and hast assurance of heauen Feare God for his seueritie and loue and praise him for his sweetnesse to thee which thou hast not deserued 2. The amplification of these two properties thus determined is by a seuerall correction to either of them Concerning the Gentile in the latter end of this verse concerning the Iew in the next verse where Paul cunningly resumes his former businesse from the which he hath thus digressed The first correction To thee bountifulnesse if thou continuest in his bountifulnesse that is Faith the cause for the effect as mercie is taken ver 31. Ansel This is confirmed by a reason Else thou shalt be cut off Some obserue the change of the word The Iew is broken off the Gentile cut off To the Iew remaineth a hope of reingraffing but if the Gentiles continue not they shall be stocked vp by the roots As the famous Churches of the East the very seed of these ancient Christians is vtterly extirpated so is it notwith the Iewes Continue O England in his goodnesse doctrine Perseuerane is a necessarie condition of true sauing faith Heb. 3.14 2. Ioh. 9. The Papists from this conditionall If thou continuest collect that none can be sure to continue We deny the collection or consequence 1. Paul speakes to the whole Church of the Gentiles among whom were many Hypocrites at whom he aymes 2. He speakes thus to the elect not that they can finally fall away but to prouoke them carefully to looke ouer their euidence that they may be sure 3. It s absurd to inferr an absolute proposition from a conditionall As if one should thus collect in an other case if the sunne rise not to morrow it will be darke therefore it will be darke to morrow The course of nature appoynted by God holding the sunne shall rise and so the power and truth of God holding which cannot fayle the elect shall continue so Arminius but weakely concludes that there needes nothing to the conuersion of men but the bare propounding of the scripture because it is say that the Tyrians and Sydonians would long agoe haue repented if the great workes which Christ did among the Iewes had bene done amongst them Which manner of reasoning is as if one should collect a power of speaking to be in stones because our Sauiour somewhere sayth Luk. 19.40 that if these hold their peace the very stones would cry out Vse 2. See thou continue or else thou shalt not tast of the sweetenesse of God in the saluation of thy foule Be not like a waning but like a new moon that is increasing like the morning light which groweth brighter and brighter to perfit day Be not like Nabuchadnezzars image whose head was of gold and whose feete were of dirt Many begin gloriously but end shamefully our end must be best Faith saueth if it be kept to the end if with Paul thou canst say I haue kept the faith thou shalt weare an immortal crowne with Paul The end tries all before which a man cannot be sayd and knowne to others to be happy Flowers that are fresh and sweete we delight to weare but when they fade and wither we throw them away So
not to the height of this obstinacie at the first but it is some time a working by certaine meanes The meanes cooperating with the Diuell in our hardning are two First Custome in sinning euen as a path is hardned by the continuall trampling of the passengers so by custome in euil is the conscience by little and little crushed and made insensible At the first there is shame and trembling but being habited in euill men scorne reproofes as the Leuiathan laugheth at the shaking of the speare Stories record of one who through custome made poyson so familiar to him that hee dranke it without danger Mithridates so wicked men by custome make blasphemies whoredomes drunkennesse and all prophanenesse so familiar that their stomackes are neuer offended with them The second meanes is neglect of the meanes of grace offered This shut vp the Iewes in obstinacy and ordinarily for this is this iudgment of God inflicted vpon men 3. The effects of this hardnesse are two 1 Tim. 4.1.2.3 1. A departing from the faith broaching the doctrines of diuels denying manifest truth and holding and seeming any thing to obtaine our owne ends Eph. 4.18 As when men will be Papists Protestants neuters any thing nothing as they see it best serue their politick plots 2. Committing vncleannesse and other abominable sins with greedinesse delighting in nothing but in besotting voluptuousnesse 4. This hardnesse is two wayes discerned 1. When no Iudgment 2. When no mercy can moue to remorse When the word which is a hammer a sword and water can neither by the thundring of iudgment bruise or make any dint into our hearts nor by the pleasing sound of mercy mollify vs and make vs relent there is hardnesse vnspeakeable The diuill trembles at iudgment the hard heart trembleth not He that can read the bitter passion of our blessed Sauiour for vs wretches and can consider how by his pretious bleeding heart hee intreateth vs to be reconciled offring vs mercy and relents not must needs haue a heart as hard as the nether milstone VERSE 26. As it is written Esay 59 20. then shall come out of Syon the deliuerer and shall turne away vngodlines from Iacob 27 For this is my couenant vnto them when I shall take away their sinnes PAul had this doctrine of the calling of the Iewes by reuelation which is sufficient for our fayth but yet he farther prooues it both by scripture in these words and by vndeniable reasons in the other verses to 33. As it is written Obs Who so obtrudes any opinion to the Church without warrant from the Scripture is a deceiuer This scripture is taken out of Esay who prophesies of deliuerance to the Iewes which Paul interprets of this deliuerance we speake of In this testimonie are fiue things 1. The person deliuering 2. The person deliuered 3. The deliuerance 4. The confirmation 5. The meanes 1. The deliuerer shall come out of Syon The person deliuering is Christ described here by his office and by his originall His office the deliuerer the word which Paul vseth signifies deliuering by strong hand to rescue by force as Dauid deliuered the Lamb out of the Lyons paw This word is vsed in the Lords prayer but deliuer vs from euill And in other places Esayes word signifies a kinsman Ruth 4. and hath respect to the law mentioned Leuit. 25.25 Of which is an example about the marriage of Booz and Ruth So Christ is our Ioel or next kinsman to whom belongs the right of our redemption and therefore Iob calls Christ by that name Iob. 19.25 I know my redeemer liueth In Christ there is lawfull redemption He hath right as Esayes word and power as Pauls word imports and both these are needfull for the prisoner that wrongfully escapes is in more danger The diuell is the strong man Christ the stronger wee the spoyles recouered and redeemed His originall shall come out of Syon De Veniet humâ—…natus Aqu. Syon the church of the Iewes the meaning shall come in the flesh of the Iewes the Septuagint for Syons sake Esay to Syon But Paul out of Syon writing by the same spirit to shew the greater probability of the Iewes deliuerance for if we haue comfort because he tooke the nature of man the Iewes must haue more because hee tooke the seed of Abraham 2. The person deliuered Iacob that is Iacobs posterity The Iewes 3. The deliuerance shall come and turne away iniquities so is their conuersion described for when God forgiues sinne he giues the grace of true conuersion 4. 5. The confirmation is ver 27. That this is Gods couenant which is then fullfilled when God calls them of which Esay speakes Or this latter part is taken out of Ieremy and then it is the substance of the couenant Howsoeuer the argument strongly conuinceth the calling of the Iewes thus Those who shall be pardoned their sins shall be effectually called But the Iewes shall be pardoned therefore The minor is proued because that God hath couenanted to pardon them This is my Couenant vnto them This couenant concerning the pardon of their sinnes and deliuerance by Christ is not yet fulfilled therefore for the truth of God certainly to be expected Ob. Christ shall come sayth the Prophet and he came in his incarnation Answ Christs comming is to be according to his couenant which implieth a comming in regard of his merrit and effecacy In regard of his merrit he came when he tooke flesh of the Virgin Mary but in regard of his effecacy effecting that by his spirit in their hearts which he hath effected by his merit on the crosse hee is not yet come For then are we sayd to reape the benefit of the couenant when we feele the effecacy of it sealing to our consciences the pardon of sinne and turning our hearts to serue God according to his gospell Both these are comprehended by Peter when he sayd Act. 3.25 that the Iewes are the children of the couenant for whose blessing and turning away from their sinnes God sent and raised vp Iesus Christ which is not yet performed but must be for the couenant Ob. Some of the Iewes are conuerted An. But the couenant wins to the people nation house of Iacob if two or three english men get much wealth wee say not the whole nation is inriched this implies the multitude body of that nation doctrine Not only some now and then but the people of the Iewes shall be called Christ shall reigne in the house of Iacob for euer Luk. 1.33 which yet he doth not for they yet acknowledge him not but defie him But this must come to passe because the scripture cannot be loosed Vse 1. Wil Christ yet come and forgiue the Iews What the Iews who fill vp the measure of their fathers iniquitie by blaspheming him dayly Will he come a Sauiour to these O infinite proportion of mercie who shall now despaire Whatsoeuer thy sins are if thou canst repent
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
among our selues for whom we may say ten thousand times more alas Yes certainly namely for them which hauing the meanes of faith which is the word yet contemne the same alasse alasse for them for their estate is more desperate Turne not this grace into wantonnesse it will encrease thy torments Vse 3 Sinne breeds sorrow and many times sorrow killes the sin which bred it as a worme breeding in timber consumes it So the sinne of the Iewes workes to the good of the Gentiles by the goodnesse of God One calls the sinne of Adam happie Greg. Mag. because it was the occasion of the reuealing of Christ so in some sort may wee say of the sinne and vnbeleefe of the Iewes Quest But are not men execused if good come of their sinnes Ans No because they intend not the good neither are our actions to bee censured by the good comming of them but by the law of God Therefore it was a vile part of that strumpet-Nunne who was the mother of Lumbard the Master of the Sentences and of Gratian â—he Compiler of the Decrees that being admonished to repent of her vncleannesse answered she would not affirming that she had merited thereby much in bringing two such lights into the world as they were Vse 4. The Iewes are in a miserable state for our sakes God forbid that we should lightly esteeme of the grace God offers vs it comming vnto vs at so deare a rate as is the casting off of Gods deare people the Iewes A Heathen King caused a corrupt Iudge to be flayne and the seate of Iustice to be couered with the skinne that the sight thereof might admonish succeeding Iudges to beware of bribes So me thinkes we should neuer see heare reade meditate of a Iew but we should lay our hand vpon our heart and say Thus are these poore wretches dealt withall for my sake what manner of person therefore ought I to be Vse 5. When we were infidels God shewed vs mercie much more will he be mercifull to vs now we beleeue VERSE 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also might obtaine mercie THere haue beene many questions about the meaning of these words arising from the differing pointing of it as whether the Incisum be to follow beleeued or your mercy and so whether through your mercie be to be read to the first clause of the verse or the second They that haue read it to the first Coment Hieron ascrip haue some of them expounded your mercy of Christ called our mercy as he is our peace because the author of these things but this cannot be the meaning because of the termes of the similitude and it agrees not with the words Others expound that because god shewed the Gentiles mercy therefore the Iewes beleeued not but this is false Erasmus for first they refused to beleeue and then the Gentiles were called Others giue this meaning Aquin. that the Iewes beleeued not that the GeÌ„tiles might obtaine mercy but this was sayd before ver 30. And therefore not the same must here be ment but something to answere vnto it To auoid these impertinent expositions the right is to read it according to his Maiesties translation where there is a necessary trajection of this word that which word if it be referred to the Iewes notes the euent but if to the counsell of God as is best here it notes the end Here there are three things of the Iewes answerable to the thre things spoken of the Gentiles ver 3. 1. The Gentiles were in an estate of vnbeleefe the Iewes are in such an estate 2. The Gentiles haue receiued mercy The Iewes shall 3. The Gentiles receiued mercie by the vnbeleefe of the Iewes the Iewes shall receiue mercy by the mercy shewed to the Gentiles So the argument is that as God hath dealt with the Gentile so will he deale with the Iew and this is brought in to abate the pride of the Gentiles who despised the Iewes as if there were no mercie for such wretches Now saith Paul consider thy selfe thou Gentile what wert thou before thou wert called wert thou not a worshipper of diuels in a grieuous estate of sinne If then there was mercie for thee why not for them Why should their infidelitie be a greater impediment to them then thine was to thee Nay there is more likelihood of their calling then was of thine in regard of the occasionall meanes for thou camest in by their vnbeleefe they shall come in by thy faith which is more effectuall for the bringing of such a thing to passe doctrine The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercie Esa 46.4 and Ier 24.6.7 If the reiection of the Iewes be finall how are they caried to old age and not rooted out and destroyed contrary to these prophesies And their receiuing shall be occasioned by the mercy shewed to the Gentile v. 11. Vse 1. There is yet mercy for the Iewes by the example of the like mercie to the Gentiles Ob. But it is now almost sixteene hundred yeares ago since they were cast off is it likely that after so loÌ„g time they should be called Ans Yes for the Gentiles lay longer vnder their infidelitie and yet at last receiued grace and were called for from the time of Abrahams calling to the destruction of Ierusalem is about two thousand yeares therefore the Iewes may be yet called notwithstanding this long time though it were not this hundred or two hundred yeares Surely the preseruation of that people in the prouidence of God notwithstanding all their affliction to be a people distinguished not only in name and apparell but in customes ceremonies religion from all other nations argues that God hath some good purpose to them because we see the Troians Vandals Hunns and diuers other nations to be quite entinguished especially for their destinction from other people Therefore if thy authorities and reasons against the generall calling of the Iewes be not of more force then the authorities and reasons alledged for such calling from the 11. ver hitherto at least cease to contradict it whosoeuer thou art Vse 2. Faith is not in the power of man nor can any meanes effect it without Gods blessing one would thinke that this long affliction of the Iewes might make them crie peccaui beside other meanes God hath affoorded them but yet they are obstinate When therefore thou art visited with trouble pray it may be sanctified to thy profit When thou comest to the word pray also for a blessing else it will be vnprofitable though the preacher were a sonne of thunder Vse 3. Carry thy selfe meekly toward a Iew and toward vnbeleeuers among our selues and that considering thy selfe who wert sometime in the same condemnation Iudge not thy neighbour for damned though he be now a wretch he that conuerted thee can in his good time conuert
him also Remember how thou hadst thy time of infidelitie and it may be accompanied with whoredome drunkennesse blaspheming Gods name c. which God hath winked at and pardoned In the sense of this step to thy wicked neighbour be seuere against his sinne but haue compassion on his person and as when thou visitest thy friend sicke of a disease out of which thou hast recouered thou art prescribing medicines vpon thy experience so play the physition to thy neighbours soule shew him of the mercie thou hast receiued that he also may be stirred vp to seeke to him who is mercifull The conuersion of the Gentiles shall occasion the conuersion of the Iewes so doe thou vse the grace which thou hast receiued to winne others to grace God gaue Paul consolation in distresse that he might comfort others so if he giue thee knowledge faith c. vse them in like manner Vse 4. Who then is the better for thy gifts hast thou occupied them to thy masters aduantage The Iew compasseth sea and land to make a Proselite The Iesuites winde themselues like serpents into euery place to make a Papist Drunkards and other vngodly persons seeke to draw others to their practises labour thou much more to gaine others to become zealous and true Christians else thou shatlt be called an vnprofitable seruant how much more all such which are causes and occasions by their wicked examples and counsels to peruert men and to make them worse by their acquaintance Vse 5. Let the Iew follow the faith of the Gentile so do thou the example of good Christians among whom thou liuest It is a great furtherance to godlinesse to haue an example to the rule It is a help to the scholer to haue a coppie to write by but a greater furtherance to his profiting to see his master make the letters By Gods prouidence it comes to passe that good men and women dwell not all in one towne but God hath scattered them some in one towne some in an other setting them vp as lights that by the light of their liues we might be directed in the way of godlinesse Hast thou a godly man dwelling by thee Why hath God giuen thee such a neighbour not that thou shouldest wrong him but that thou shouldest be bettered by his example Looke thou profitest by him for as the contempt of the word so by proportion the contempt of good examples makes vs subiect to Gods wrath VERSE 32. For God hath concluded them all in vnbeleefe Or shutte them all vp together that he might haue mercie on all SAint Paul in the two former verses brought a similitude to proue the calling of the Iewes now because similitudes doe more illustrate then proue therefore he in this verse confirmes the parity of Gods dealing with the Iew as with the Gentile from the end of Gods purpose in the same The end of Gods concluding Gentiles and Iewes in infidelitie was not to destroy them but to shew mercie on them Therfore if the Gentiles obtaine this end so a so shal the Iew and thus he concludes this matter as he began it that Gods end in casting off the Iewes is not their destruction but the saluation both of Gentile and also of Iew as vers 11. In this verse are two things 1. A Proposition God hath concluded all in vnbeleefe 2. The Amplification from the end That hee might haue mercy on all In the Proposition are first the Action secondly the Persons The Action Concluding in vnbeleefe a metaphoricall speaking where vnbeleefe is compared to a chaine or rather a prison in the which men are concluded till it please God to haue mercie on them giuing them faith The persons are twofold 1. Committing 2. Committed The person committing or concluding is God most iust and most mercifull Quest But is not God hereby made guiltie of their Infidelitie Answ No no more then a Iudge committing a malefactor to prison is guiltie of his fault God makes them not vnbeleeuers but finding them so punisheth them with continuance in that estate during his pleasure The parties committed Them all that is Iewes and Gentiles Iewes as well as Gentiles and Gentiles as well as Iewes Heere is an elegant similitude Men vnconuerted are prisoners God the Iudge Vnbeleefe the prison the Diuell the gaoler the Law the Sergeant or the Mittimus and naturall corruption the fetters in regard of our indisposition to goodnesse and disposition only to euill doctrine God hath shut vp all in vnbeleefe This is the common condition of all men Rom. 3 9.19 23. Gal. 3.22 Vse 1. Saint Paul hath in the passage of this businesse ten times told vs of our miserable condition by nature Heere wee are poore prisoners it is our part to take knowledge of our corrupt nature Vse 2. Great is the miserie that accompanies imprisonment restraint of libertie hunger cold basenesse shame chaines fetters c. but no dungeon more lothsome then an vnbeleeuing heart though a man should stand vp to the knees in mire among toads and snakes O that we could be sensible of it that we might sigh to God for deliuerance as once did the Israelites from their bondage in Egypt When a man is arrested and to bee carried to the gaole what lamenting among his friends but our very soules are imprisoned in the worst of prisons vnder the worst of gaolors and yet we are merry and iocound as though it were but a trifle Alas what heart can a condemned wretch haue to be merrie that tarries but for the dismall houre wherein he is to bee made a ruefull example So if vnbeleeuers knew their present miserie and the damnation following they would surely crie for mercie to bee repriued that they might repent and beleeue Vse 3. We may know whether wee bee yet in this prison by two things First by faith in God Secondly by faith in his Word 1. Doest thou beleeue there is a God If thou doest not there needs no Iurie to goe on thee to find thee guilty or not guiltie thou art in the very bottome of the dungeon But thou sayest there is a God Doest thou beleeue also that he is iust Almightie present euery where knowing all things for as good to say there is no God as not such a God Thou art indited of vnbeleefe How wilt thou bee tried Euen by thy life shalt thou the best triall in the world What is thy life Thou doest not openly steale commit whoredom so that all the world shall see thee but if it be in secret thou wilt make no conscience Loe thou art an vnbeleeuer for if thou diddest beleeue as thou shouldest thou wouldest bee as afraid to commit these things in thy secret chamber as in the market place in the darke as in the light because the eye of God pierceth into euery place and through all impediments It must needes argue extreame impudencie for a wife to prostitute her selfe in the eye of her husband 2.
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS
Rom script ad Gel. Succanum Therefore say I whosoeuer are elected are elected before they were borne Vse 3. Hence also is notably confuted the vanity of Astrologers who vpon the calculation of mens Natiuities foretell of their dispositions fortune as they call it and ends by the Constellation of the heauens at their Byrth Some of them haue said that there is a constellation for obtaining our prayers another also for saluation Albuâ—…azar Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num 59. But these are toyes and Impostures and confuted by this example For a man is appointed of GOD before hee is borne Therefore his estate depends not on his Natiuitie There could bee no greater diuersitie in any then betweene Iacob and Esau and yet Twinnes and borne at the same time and in the same place and therefore why not vnder the same Constellation For Iacob held Esau by the heele and both were but as a long child If they say that the Motion of the heauens is so swift that notwithstanding they might be born vnder diuers Ascendents I would aske If so swift How can they discerne it And with Gregory then euery one is borne vnder diuers Constellations as his head vnder one his shoulders vnder another his belly vnder a third his legges vnder a fourth Againe as Gellius asketh Noct. Att. l. 14. c. 1. if the same constellation portend the same things Why then were there many Alexanders many Aristotles and as we may say many Dauids many Salomons c Was there no one borne at the same time with these or before or since vnder the like Constellation Now followes the Cause of such difference betweene Esau and Iacob that one should be loued and the other hated The Cause is the stabilitie of the purpose of Gods Election That the purpose of God according to Election c. In the words is a Traiection of the Verbe which if it bee right placed maketh the sense plaine which otherwise is obscure For the sense they would bee thus placed That the purpose of God concerning Election which is not of works but of him that calleth might stand that is might bee firme This purpose here mentioned to bee vnderstood about Reprobation as well as about Election as included in the contrary The meaning then is that God manifested to Rebecca before her children were borne their different estates caused by the stable Decree of God which depends not vpon the workes of man but vpon the Will of God Here we haue three things First the cause of the different estates of Iacob and Esau viz. The purpose of God according to that is about or concerning Election Secondly the cause of this Election two wayes set downe First Negatiuely Not of workes Secondly Affirmatiuely but of him that calleth Thirdly the property of this Purpose of God That it is Firme doctrine The Doctrine out of the 1. part The purpose of Gods election specifieth and detenmineth the indefinite promises of the Word The promise is made to Isaac and his seede This promise is made good not to Esau but to Iacob because it was purposed to Iacob not to Esau Which appeareth also by the examination of Rom. 11.7 Tit. 1.1 Act. 13.48 Vse 1. Here parents are taught the meaning of the Promise I am thy God and the God of thy seede What That all thy children shall be saued No It stands if any if but One. God promiseth to Dauid and his seede the Kingdome Shall all his sonnes be Kings No. But hee to whom God purposeth it So among our many children those onely shall haue grace to beleeue the promises to whom they are purposed Parents are bound to giue good Education to their children but Parents cannot change their hearts which are corrupt from the beginning That which decayes in Nature is to be restored onely by the Author of Nature Let Parents arise in these things to acknowledge the counsell and purpose of God which is secret many times but neuer vniust and let them comfort themselues in those who haue the signes and markes of election shining in them Vse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell The promises are the same propounded totall but they are in the counsell of Gods good pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth saying Into what house soeuer you enter say Peace be to this house Luk. 10.5,6 If the sonne of peace be there it shall remaine vpon him but if not it shall returne Saint Augustine obserues that Christ sayes not vpon whom your peace shall rest he shall be the sonne of Peace But where there shall be a sonne of peace your peace shall rest vpon him The like reason is for Corrections and Education and other meanes of goodnes They are profitable onely to the Elect. Ob. If God offer mee the promise and meane not that I shall receiue it he mockes mee and why am I punished for not receiuing it A. Some thinke to ensnare God with their subtilties but it is to be vnderstood that preaching was ordained by God not for euery mans saluation but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates It is of vse also concerning the Reprobates to conuince them and to make them inexcusable Whereby the Elect are stirred vp the more to humility and thankefulnesse when they see their owne Nature condemned in the Reprobates doctrine The Doctrine out of the second The purpose of Gods Election and Reprobation is not of workes but of the will of God Ephes 1.4.11 Tit. 3.5 Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen though we choose things for their goodnesse The cause of Gods chusing is his will It is the gift of the Diuine will not the desert of humane fragilitie Diuinae voluntatis donum non humanae fragilitatis meritum Aug. Hyp. 6 Greg. de Valentia Disp tom 1. Disp 1. q. 23. de Praed p. 4. This confuteth the Iesuites among whom this is the most receiued opinion that the praescience of the co-operation of our Free-will with Grace and of our finall perseuerance is the cause of Election This co-operation they say is respected not by the way of simple vnderstanding as possible but by the way of vision as absolutely and actually to be Which vision or fore-sight of our actuall co-operation with grace is the cause of Election and in order of reason as they affirme goes before it which is nothing else but that the goodnes of our owne wils is the cause why God elects vs. This opinion comes neere to Pelagius but is farre from Paul who affirmeth the purpose of God concerning Election to bee of him that calleth This also confuteth those who hold that Faith foreseene is a condition prae-requisite or a motiue cause to Election