A plaine exposition vpon the whole 8. 9. 10. 11. chapters of the Epistle of Saint Paul 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 weekedayes sermons.: By Elnathan Parr, Bachelor in Diuinity, and preacher of Gods Word.

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 Antecedent , To them which are in Christ , 2. the Predicat or Consequent , Condemnation , 3. the Bond , negatiuely set downe , There is no.

The whole Proposition in the naturall order , is thus , To them which are in Christ , there is no condemnation . This order is inuerted for more Elegancy and force .

The Arguments disposed in this proposition , are the cause , and the contrary effect . The contrary effect negatiuely deliuered of the cause . The cause , beeing in Christ . The contrary effect , Condemnation . The proper effect , Iustification , set down negatiuely for our greater comfort : because wee are more sensible of the euill things we are freed from , which wee haue deserued , then of the good things we haue by Grace .

There is therefore now . Anselmus . Some make this particle ( Now ) an Aduerbe of Time , in a double relation . First , to the time past , thus : before ; when you were out of Christ , your estate was damnable ; but now it is otherwise . Secondly , to the time to come , viz. Of the glorification of the body , thus , Now there is no condemnation ; then there shall be no concupiscence . But it 's better taken for a note of inference from somewhat going before , thus : Those which are iustified , are not vnder the Law , but vnder Grace . Now then it followes , that there is no condemnation to such .

There is no condemnation . Condemnation is a sentence or Doome giuen by a competent Iudge , concerning the punishment of an offender , the contrary whereof , is Absolution , Acquitting , Iustification . The Iudge is GOD . The delinquent to be arraigned , sinfull Man , the Court double , Inferior : of Conscience , Superior : of Christ .

To them which bee in Christ . In Christ , and by Christ , differ : by the first , effectuall Vocation ; by the second , Iustification is vsually set forth . To bee in Christ , is to bee vnited vnto him : which vnion is spirituall , not corporall . Hee in vs by his Spirit , wee in him by our Faith .

The meaning ariseth from the coniunction of the Subiect and Predicat by a Negatiue Bond : for though they are ioyned in the Proposition , yet they are really separated .

To them which are in Christ . That is , which beleeue , and so are effectually called , there is no condemnation , ( not before men , for such are most subiect to reproachfull censures , but before ) God ; either at the Barre of their owne Conscience , or at the Barre of Christ , at the last day . The terror of damnation is vnspeakeable , specially before the Iudgement seat of CHRIST ; for , if the iudgement of a guilty Conscience be so fearefull , as wee cannot be ignorant , much more is the iudgement of God , who is greater then our Conscience . Ioh. 3.20 .

doctrine Those which are in CHRIST by Faith , shall not bee condemned . Iohn 3.5.16,36 . Marke 16.16 . Ephes. 5.23 .

Vse . 1. Hee saith not , There is no sinne , or nothing worthy to be damned , but there is no condemnation : for he that saith he hath no sinne , deceiues himselfe : 1. Ioh. 1.8 . And the Apostle in the 7. Chapter , confessed the remainder of sinne , which manifests it selfe too often , in our words , deeds and desires contrary to the Law : by which , if the most righteous man be examined , he must appeare worthy to be damned , and hath need enough to vse Dauids Prayer , Psalme 143.2 . Lord , enter not into iudgement with thy seruant .

Vse 2. There is no Condemnation to Them . Here appeareth the Prudence of the Apostle , who , when hee in the 7. Chapter spake of the force of inhabiting Sinne , expressed it in his own person , that we might know there is no man so holy in this life who is exempted . But when hee speakes of Comfort to such ; hee speakes in the person of others , lest wee should imagine , that onely some principall and choise Christians did enioy this benefit .

It is the fashion of Christians distressed in Conscience , to exempt themselues from the communion of this comfort , as if it belonged to others , not to themselues , Vpon this Paul professedly changeth the manner of his speech . Doest thou beleeue in Christ with a true ( though weake ) faith ? Thou shalt be saued . Hold fast this faith : For euen as a halfe-penny is currant lawfull money as well as a shilling : so is the least true Faith of his weight and allowance before God . Therefore Paul elsewhere saith , There is laid vp for Mee a crowne of righteousnesse . Yea , for Thee an holy and famous Apostle . Nay ( saith Paul ) 2. Tim. 4.8 . not for mee onely , but for them also who loue the appearing of Christ .

Vse 3. Miserable are the vnbeleeuers and impenitent . There is no Condemnation . If Paul had stayed here , many would haue applauded him . O how would the Drunkard and Blasphemer , &c. haue reioyced , and all the rout of wicked ones ! If Thou beest such : how doest thou wish in thy heart that it were true ? But heare and tremble thou Profane . There is no Condemnation to them which are in Christ . This is the Childrens bread , it is not for Dogs , that is , for Impenitent sinners . What then shall become of them which repent not ? Woe vnto them : For they shall perish , they shall be damned , for them is reserued the blacknesse of darknesse for euer , euen vtter Darknesse , where there is nothing but weeping , and gnashing of teeth . Who can tell the Misery , the Flames , the Anger , the Vengeance which shall fall downe vpon the heads of the wicked as a tempest of Thunder ? When thou art glossing and quaffing ; thinke of this Damnation . When thou art puffed vp with Pride : thinke of the shame and Confusion following . When thou art Coueting : think of the wrath thou treasurest vp against the day of Wrath. Of these things we dayly speake and write , and yet thou wicked wretch turnest not , as if it were a triflle to be damned ; to be separated from the Saints , from Christ , from God , a trifle : as if it were a light thing to haue eternall fellowship with the Diuell and his Angels . Yet , yet conuert : that if it be possible , thou mayst escape Damnation : Yet leaue thy Whoredomes &c. While the doore of grace is open . He which now stoppeth his eare : O , how shall he in That day call to the Mountaines and Rockes to couer him ! Preuent this damnation by repentance ; and though other fall into hell , labour thou to bee in the number of them to whom there is no Condemnation .

Vse 4. Great is the Blessednesse and Securitie of the Godly : I say Securitie , not Carnal , whereby the feare of God is shaken off , but spiritual , wherby the feare of damnation is ouercom . There is no Condemnation to them : they haue peace with God , with themselues . Vnderstand , you blessed of the Father , your happinesse and reioyce : My life for yours you shall not perish . That tormenting flame , shall not touch one hayre of your heads : As the garments of the three men smelt not of the fire ; so you shall bee most free . Remember this golden , this most diuine Sentence , and in all distresses of Conscience conquer yee . But thou wilt say : Alas , I am led captiue vnto sinne , what hope therefore ? Indeede in thy selfe there is none ; but in Christ there is plenty . When Satan shall trouble thee , looke vnto Christ , in whom thou art by Faith , and Inuincibly relye herevpon : There is no Condemnation to men in Christ . See thou hast good euidence of thy being in Christ , and then resolue that it is as possible for Christ himselfe to bee damned , as for thee . For thou art a part and a member of him , which to perish is impossible . Examine thy Faith and Repentance , and labour to feele in thy heart , thy vnion with thy Sauiour . It is not enough to be neere him ; thou must be in him . If thou finde so ; Reioyce ; be thankefull ; and walke worthily .

Now followes the Description of them which are in Christ : ( viz. ) All those which walke not after the Flesh , but after the Spirit : and thus he describes them from their proper effect ; I say , proper ; for it is as proper for Gods Children to walke in holinesse , as it is proper for the Sunne to shine , and the Fire to giue heate .

These words containe a double Answere to each part of the proposition . ( viz. Affirmatiue . Negatiue .

If you aske who are not in Christ . The Affirmatiue answere is : They which walke after the Spirit .

If you aske who are not in Christ . The Negatiue answere is . They which walke after the flesh .

If you aske who are Iustified . The Affirmatiue answere : They which walke after the Spirit .

If you aske who are Condemned . The Negatiue answere : They which walke after the Flesh .

Here we haue three things which bee of great reckoning in the Scriptures . 1. Vocation : They which are in Christ . 2. Iustification : Shall not be condemned . 3. Sanctification : Which walke not after the Flesh , but after the Spirit .

The Generall meaning is : Those which liue holily , mortifying the Flesh , and obeying the Spirit , are in Christ .

The holy life of a Christian , is compared to walking and Trauelling , which is not done without a Guide . Two things may be noted in those words . 1. The manner of the Metaphor . 2. The nature of the Argument . In the Metaphor are two things . 1. The Act. Walking . 2. The Direction or Guide ; which is set downe two wayes . 1. Negatiuely , Not after the Flesh . 2. Affirmatiuely : But after the Spirit . The false Guide the Flesh ; The true Guide the Spirit .

Quest. But why speakes the Apostle of the false Guide ?

Answ. Because most men are enclined to this Guide , being wedded to their owne opinions , and taking their owne directions from the wisedome of the flesh to be best : Therefore he giues them an Item of a false Guide .

The Scripture vsually compares liuing to walking : as here . So Gen. 5.24 . and 17.1 , &c. the Reason : because of the suting of one to the other , for in diuers things , here is great Correspondence .

1. Trauellers , ignorant of the way , enquire after the right and neerest way . So wouldst thou trauell to heauen ? If thou enquirest for the way of Merit , it is Christ . If for the way of our Obedience , it is the Law . There are many by-pathes . Search the Scriptures , the Rule of our Faith and Obedience . Ioh. 5.39 .

2. Trauellers , in dangerous and vnknowne wayes , seeke for a good Guide : so must he which would safely trauell to heauen : Act. 8 31. For as the Eunuch vnderstood not without an Interpreter , so cannot wee walke that way without a Guide . Two Guides will offer themselues : A false treacherous deceiuing guide , which is the Flesh , which will boast of her cunning and ablenesse ; and a true Guide , which is the Spirit . Both these are set downe in the Text. Take heede of the Flesh : Take the Spirit .

3. Trauellers enquire for good Company : loth to goe alone , and yet loth to goe with euill Company , as with a Thiefe or a Robber . So beware thou of ill Company ; as of Swearers , Drunkards , Whoremongers , &c. These will drawe thee out of the right way , for they trauell not to Heauen-ward . Let thy delight be in the Saints , and in them that excell in vertue , that thou maist the more cheerefully walke , Psal. 16. being holpen by their Prayers , and vertuous examples . As in a Teame , a good sure Horse , being among a sort of Iades , is many times made shuttle and vntoward : so looke for no furtherance in thy iourney to heauen , by the society of wicked men .

4. Trauellers , especially in a long iourney , clogge not themselues with things superfluous , but onely take necessaries : so ouerload not thy selfe with vnnecessary cares & delights of the world . As a heauy burthen , or a long garment to a Traueller , so is the world to vs in our iourney towards heauen , a hinderance of our speed .

5. Trauellers going a dangerous way , prouide themselues of some weapon , as a Sword , or a good Staffe ; for they may meet with Robbers , which would lighten them of their money . So get thee a good weapon . The way is dangerous : Thou shalt be sure at one corner or Crosse-way or other , to meet with the Diuell , that old Thiefe , who would bee glad to rob thee of Grace , and is as greedy of it , as a Thiefe of a purse .

The best weapon is Faith : which serues for a Weapon to fight withall , and also for a Staffe to rest vpon . For a weapon : Therefore Saint Iohn saith ; that Faith is the victory that ouercommeth . 1. Ioh. 5.4 . It is a weapon both Offensiue and Defensiue .

For an offensiue Weapon , it is as good against the Diuell , as a Pistoll against a Thiefe . 1. Pet. 15.9 . Iam 4.7 . So saith the Scripture : Resist the Diuell stedfast in the Faith , and he will flee from you . If a Thiefe see a case of Dags at a mans side , hee will not deale with him hastily ; so if the Diuell perceiue vs furnished with Faith , he will haue small list to meddle with vs .

For a defensiue Weapon also , there is none to this ; It is a Target of proofe , or a Shield : So Saint Paul cals it , and exhorts , Ephes. 6.16 . Aboue all , take the shield of Faith , whereby ye shall bee able to quench all the fiery darts of the wicked .

Faith also serues for a staffe to rest vs vpon . Wee stand and are stablished by Faith . Rom. 11.20 . Children learne to go by the finger , or by a stoole ; 2. Cor. 1.24 . such a thing is Faith to vs . An old man will not goe out of the dores without his staffe : so , if thou neglectest Faith , thou canst neuer bee able to hold on thy iourney , of which wee haue an example in Peter , who so long as hee kept in his hand , in his heart this staffe , Mat. 14.30 . walked on the Sea , but when hee let it fall , himselfe began to sinke .

6 Trauellers on foote prepare for their feete , that they bee well shodde , lest beeing wounded by the sharpe stones and thornes , on which they must tread , they bee layd vp by the way . If thou trauellest toward Heauen , thou must tread vpon thornes , the points of Needles , burning Coles ; thou canst not want shooes . These are the preparation of the Gospell ; And your feete shod with the preparation of the Gospell of peace , saith Paul , Ephes. 6.15 . that is , with a firme resolution , that come Fire , Sword , what will come , we will hold our way . Thus was Dauid prepared , Psalme 13. Though I walke in the valley of the shaddow of death , I will feare none ill , and Psal. 119.106 . I haue sworne , and am stedfastly purposed to keepe thy Law . So Paul elsewhere manifests his resolution and readines , Acts 20.24 . & 21.13 . to die for Christ .

7 Trauellers carry with them some Cordiall and comfortable waters , to cheere their Spirits , when through wearinesse they begin to faint . So in the way to Heauen , through weaknesse thou maist faint and fall : the water of Repentance is precious , a draught of it will recouer and repaire thy spirits , fill thee full of godly care , and confirme thy assurance .

Thus much of the manner of the Metaphor : now followeth the nature of the Argument , which is ( as was sayd ) a description of such which are in Christ by the effect : Such walke not after the flesh , but after the Spirit , that is , liue holily .

doctrine Our Vnion with Christ the cause of our good life . Ioh. 15.5 . 1. Ioh. 1.6,7 .

Vse 1. Hee saith not , there is no condemnation to them which are in Christ , because they walke ; but which walke : for hereby wee are not iustified , nor called , but they which are iustified and called , so carry themselues . This walking is necessary , not as a cause of saluation , but as a condition , without which there is certaine condemnation .

Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ , or no , and so whether wee shall bee damned , or saued . When thou seest the Impe which thou hast grafted , to budde and leaue , and bring forth fruit , thou saist it takes well ; so if thou bring forth Holinesse , the fruit of the Spirit , thou takest well , and art surely grafted into Christ .

This then answeres a Question , of which many desire to be resolued , viz. Whether they shall be saued , or no ? Examine thy walking ; If in the way of Enuie , Blasphemy , Pride , Drunkennesse , Vncleanenes , this is the way of the flesh vnto assured condemnation : the spirit leades not this way , thou art yet out of Christ , and therfore far from saluation . He that would be saued , must walke after the Spirit , in righteousnesse and holines . As the palpable prophane wretch is heereby excluded : so also , he that is a meere ciuill man , and no more ; for though he seeme to be in a good way , as of iust dealing , temperance , liberality , courtesie , &c. yet hee walkes in these waies after a wrong guide , which is the flesh , doing these things for the praise of men , and with the opinion of Iustification thereby : besides , hee neuer descends into his owne heart , mourning for , and mortifying inbred corruption , vnto which the Spirit principally leades , but onely glorieth in outward moralities .

If then thou wouldst bee saued , approue thy selfe to bee in Christ , by walking after the Spirit . But remember thou must walke : now and then will not serue the turne , as he that sets now one step , then another , is not sayd to walke ; so thy walking , implies a continuall motion in godlines , and yet not such a motion , as of a Horse in a Mill ; but as proceeding , and getting forward : As in walking , there seemes to be an Emulation between the feete , to be one before another ; so in our liuing , wee must striue to be euery day more forward in goodnes , and to be better to morrow , then we are to day .

Vse 3. There is nothing more irksome to the children of GOD , then the rebellion of the flesh , ( though wicked men bee not sensible of it . ) And many times , weake Consciences are so distressed , by the sense of their corruptions , that they doubt much of their estates . Let such wisely marke these words : Hee saith not , There is no condemnation to them , in whom there is no flesh ; but which walke not after it : nor , saith he , there is no condemnation to them , which are not tempted , or which sin not ; but which walke not after sinne : for the children of God must be tempted , and wee neuer receiue such Grace in this life , as not at all to fall , or sin ; but not to walke after it , but to striue and resist it , and , if downe through weakenes , not to lye and wallow our selues , as swine in the mire , but by the power of the Spirit , to start vp , to wash away our spots in the Bath of Repentance , and euer after to bee the more vehement and strong against our corruption . It is not a willing seruice , which they performe vnto the flesh , when they are ouertaken , as a man willingly walkes in his Garden ; but a most vnwilling , for the which , true Conuerts are often heard to sigh , mourne and lament , and are often seene with teares in their eyes .

Concupiscence will be to thee so long as thou liuest here ; but walke not after it , and then all shall bee well . When thou walkest abroad , thou canst not hinder the Birds from flying ouer thy head ; but thou maist hinder them from lighting vpon thy head , and making nests : so thou canst not be wholly void of corruption , but if thou bee in Christ , thou hast receiued grace , not to obey it . Thou art ( it may bee ) much inclined to Anger ? Doest thou let it remaine with thee till being sowred , it turneth to malice and rancour , and bringeth forth reuenge ? Gen. 15.11 . Then hast thou suffered it to nestle in thy heart , and if thou lookest not to it , it will bee thy destruction ; so of Lust , Pride , Couetousnesse : but if thou scarre away these Harpies , as Abraham the birds from his Sacrifice , and suffer not an euill thought to lodge with thee all night ; surely thou art in Christ , and neuer shalt be damned .

VERSE 2. For the Law of the Spirit of life in Christ Iesus , hath made me free from the Law of Sinne , and Death .

IN this Verse is an Argument , prouing the Proposition before deliuered ; That there is no condemnation to them which are in Christ .

The Argument is taken from an effect of our Being in Christ : Thus , They which are freed from the Law of Sinne and Death , shall not be condemned . But those which are in Christ , are so freed : Therefore they shall not be condemned .

The Minor is thus proued . They which are quickned by the same Spirit which is in Christ , are so freed : But all in Christ are so quickned . Therefore they are so freed .

This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ . Concerning which freedome or Manumission , foure things may be obserued .

1. From what : namely , from Sinne , and Death ,

2. The extent of this Deliuerance : not from sinne and death simply in this world : but from the Law of Sinne and Death : that is , from the power and authoritie of Sinne : which power is called a Law by the Apostle , for two reasons : 1. Because carnall men obey sinne , as they should obey a Law . 2. Because sinne holds vs bound by the Law vnto eternall death .

3. The subiect of this Deliuerance : Mee , saith Paul , meaning himself for instance ; to be so also meant of euery Regenerate man : and therefore the Syrian Translator reads it Thee .

4. The Cause : The Spirit : The Law of Faith , say some , which may receiue a good Exposition . Others better interpret the holy Ghost : hereby prouing the Deitie of the third Person . Ambrosius . Pareus . Chrysost . Beza vnderstands it of the efficacie of the Spirit in vs , which is , saith he , the Grace of Regeneration . I take rather to bee meant here , the roote of that Grace , rather then the Grace it selfe : The roote I call the Grace of Holinesse in the Humane Nature of Christ , which vpon our vnion with him , is by the Holy Ghost conueyed vnto vs . For , Ioh. 3.34 . Ioh. 1.16 . hee receiued not the Spirit by measure , but is full of grace , and of his fulnesse wee receiue grace for grace . This I take to be the fittest Exposition . This Spirit is two wayes set forth . First , by the Subiect in whom it is . It is radically in Christ . Secondly , by the effect ; it is the Spirit of life : for if this flowe not vnto vs , we are but dead men ; with this being deriued vnto vs , both the worthinesse of Christs obedience , and also power for the weakning and abolishing of sinne , that it reigneth not in vs , nor can condemne vs . And for this , I gesse , that our Sauiour is called a 1. Cor. 15.45 . Quickning Spirit . For as wee haue to liue a naturall life from Adam , so haue wee to liue a spirituall life from Christ , being vnited vnto him .

The meaning then is this . The power of the Spirit which is in Christ , hath freed all them which are in Christ , from sinne and death . So that as sinne could haue no power ouer him to condemne him , neither can it haue ouer vs ; wee receiuing of the same Spirit , and liuing the same life which was in him : For we liue not a diuerse life from that which is in Christ , but the very same , as the water in the fountaine , and riuers ; and the life in the head and members is the same .

doctrine Our vnion with Christ , frees vs from the power of sinne and death , Ephes. 2.18,22 .

Vse 1. The cause of all our happinesse is this vnion . From hence is it that wee serue not sinne : from hence is it that wee yeeld not to euery tentation of Satan : that wee haue comfort , that wee are stablished in Grace , is from hence . Labour therefore to be vnited ; the ordinary meanes is the Word preached : For as in Graffing : so here ; God is the Husbandman ; Christ the Stock , Beleeuers the Imps ; The Spirit the Sap , The Word the Knife or Saw ; The Sacraments , The Ligatures . As therefore without a Knife or Saw to open and riue the Stock , and to let in the Imps , a man cannot Graffe ; so Contemners of the Word and Sacraments cannot possibly be in Christ .

Vse 2. Hath freed Mee : There is much Diuinitie in Pronounes ( said Luther . ) In the first Verse Paul spake in the third Person ; Them . Here in the first , Me. Not that hee appropriates this freedome to himselfe by so speaking , but to teach euery one to apply it to themselues , and in themselues to feele it , for which cause the Syrian Translator reads Thee . For as the power of sense and motion in the head , is deriued to euery the least and farthest member and ioynt ; Ephes. 4.7 . so the meanest in the Church , as well as the chiefest , doe receiue according to their place sutable grace . It may be some may think , O , if I were Abraham , Dauid , or Paul , I should be saued . Yea , if thou bee in Christ , thou art freed as well as they , and shalt bee saued as well as they .

Vse 3. Wee are now freed from sinne and and death , not simply , ( so we shall hereafter be deliuered ) but from the Law of Sinne . Wee be not so deliuered , that wee cannot sin or dye ; but Sin cannot domineere ouer vs , nor damne vs , nor Death hurt vs . Lay vp this against the Day of tentation .

It is very grieuous to feele the assaults of Sinne , as of Vncleannes , Pride , &c. But all are Beggers , we may not choose our Almes : wee must remember our measure ; wee haue such things that we may be humbled , not that we should bee ouercome . Thou must be content to haue Sinne trouble thee here , and to wring from thee sighes and teares , but comfort thy Soule with this , it shall neuer condemne thee .

A Snake may be so handled by taking out the sting or teeth , that it cannot hurt vs , though it touch vs , yet wee abhorre it for the nature of it , and are afraid to haue it come nere vs , and , it 's but our feare . So sinne is in such sort handled by our Sauiour Christ , that though it touch vs , and hisse at vs , yet it cannot hurt vs : It may make vs afraid , but blessed be God , the feare is more then the hurt : For as sinne and death could not hurt Christ , so neither can they hurt vs . It is not kild out-right , but it is so maymed , Iudges 1. that as Adoni-bezek hauing his hands and feet mangled , and being in chaines , could not endammage Israel , so neither can sinne vs .

When therefore thou feelest sinne stir in thy heart ( alas , who feeles it not ? ) cast not away thy confidence , but with a good courage resist it , and resort to Christ by Prayer , that thou mayst more feele the power of his Spirit . Great is the power of sinne ; but the power of the Spirit is greater . The Diuell is strong ; but CHRIST is stronger .

Vse 4. Those which haue not obtained this freedome , are most miserable . They are slaues , and that to the basest master in the world , which is Sin , and shall haue the fearefullest wages , which is Death : As nothing is more base then sin , so nothing is more bitter then death : How did sinne Tyrannize ouer Ammon , Achab , Iudas , who could haue no rest ; 2. Sam. 13.2 . 1. King . 21.4 . Iohn 13.30 . but are sicke till they haue performed most shamefull seruices to their vtter ruine ? Thou hast heard of the Gally-slaues of the Turke : How sweet is it to bee deliuered from such a bondage ! But alas , What is the Turk to the Diuell ? What is a Gally to Hell ? What the labour of Oares , to the seruice of sinne , and torments of Hell ? O the happines of them which are in Christ , that are deliuered from sinne and death ! Haue we any enemies to these ?

Yea , his happinesse is the more by the assurance of it : for once in Christ , and euer in Christ , let Satan do his worst . The lest branch of the Vine , which is Christ , is too high for Satans reach . Such as are in him , can neuer want sauing Grace ; so rich a Root is Christ , to maintaine and nourish all such which are grafted into him . So long as Christ hath any Spirit , thou shalt not want it . As possible is it for Christ to want the Spirit , as for thee to want it , if thou beest in Christ .

Vse 5. Examine whether thou beest set free . If sinne rule in thee , it will also damne thee : thou art not deliuered . If a man sicke in his bed , burning of an Ague , fetching his breath with difficulty ; looking gastly , &c. should say he were well ; thou wouldest not beleeue him . So , when thou seest a man swell with Pride , burne with Lust , &c. If he say he is in Christ , and hopes to bee saued , beleeue him not : All the world cannot saue him .

VERSE 3. For what the Law could not doe , in that it was weake through the flesh ; GOD sending his owne Son in the likenes of sinfull flesh , and for sin ; Or , by a sacrifice for sin . condemned sinne in the Flesh :

4. That the righteousnesse of the Law might bee fulfilled in vs , who walke not after the Flesh , but after the Spirit .

IN these Verses is a declaration of the deliuerance spoken of in the second Verse . In which are two things . 1. The necessity of it . 2. The meanes whereby it is wrought .

The Necessitie , in these words : For what the Law could not doe , in that it was weake through the flesh .

There is much diuersity in the reading of these words : That of Camerarius is very plaine ; but the best and plainest , is that of his Maiesties translation , which I follow .

In these words of the Necessity are two things . 1. Something vttered of the Law , viz. that it could not deliuer vs . 2. The reason : Because it is weake through the Flesh . This is brought in by a Prolepsis , Thus. What needs deliuerance by Christ , seeing wee haue the Law which promiseth life to the obseruers ? If the Law be able to deliuer , what need Christ ? If not able , what auailes the Law ?

To this Paul answeres by a Concession : That indeed the Law is not able , and therefore GOD sent his Sonne , to do that which was impossible to the Law .

This then is affirmed by Paul , that the Law cannot iustifie and deliuer , Acts 13.38,39 . Heb. 7.18 .

Q. What vse then of the Law ?

A. Very great . It teacheth vs Gods will concerning Obedience ; it shews what is right and wrong : It is a Schoole-master to bring vs to Christ , and the Gospel . So that , though the Law cannot saue vs ; yet , neither can the Gospel without the Law , which Ambrose elegantly sets forth by a similitude of the vpper and nether Milstone : The Law ( saith he ) Ambrosius Ser. 29. per. totum . is as the nether-Milstone , which is slow and stirreth not ; the Gospell quick as the vpper-Milstone ; without which the nether-Milstone may seeme vnprofitable . Yet , cannot the vpper grind without the nether , but both together make good Meale . So , Iustification as fine Flower , is between the Law and the Gospell , prepared for vs .

Seeke not Iustification by the Law . This were to seeke Life in Death , Heauen in Hell , Saluation in Condemnation . There are two things necessary to saluation : Iustification and Sanctification . The Law can giue neither of these .

Pardon sinne it cannot , Deut. 27.26 . for it is the Office of the Law to curse transgressors .

Renew vnto holinesse it cannot ; though it can command vs to be holy . The Law is holy in it selfe . But to bee holy , and to make holy are two things : That , the Law is : in This , the Law is impotent .

Vaine therefore is the hope of many , who thinke to be saued only by their good seruing God , and their iust dealing : and that their good deeds shall preuaile against their badde .

For first , our best deeds haue so much defect , that though in some consideration they might bee worthy ; yet in other , they stand in need of pardon .

Secondly , all our good deeds , though wee had as many as Abraham , are of finite perfection , and therefore cannot satisfie for the least sinne , whereby an Infinite Maiestie is offended .

Thirdly , if wee could doe good perfectly , yet such doing is duty , and duty dischargeth no debt .

In that it was weake through the flesh .

The Law cannot deliuer . The reason , because it is too weake . How comes it to bee weake ? It is weakened through the flesh . That is corrupted , sinfull , rebellious nature .

The Law is not weakened , either in Precept or in Doctrine ; but onely in Iustifying of Man : and this not in it selfe ; but by accident , because wee are naught , and not conformable vnto it : If wee could perfectly keepe the Law , it were as able to iustifie vs , as euer . There is no fault then in the Law , but in vs .

A blind man cannot see , though the Sunne shine most cleere : The fault is not in the Sunne , but in his blind eyes . So , that wee are not benefited by the Law , is our fault , not the Lawes .

A cunning Caruer , can cut the similitude of any Creature ; but not on a Rotten sticke ; yet , no imputation to the Caruer . So the Law hath skill to Iustifie ; but cannot doe this feat in our Rotten Nature .

doctrine The Law cannot iustifie vs , because we cannot perfectly keepe it , 2. Chron. 6.56 . Iam. 3.2 .

Question . How can we be guilty of the breach of that Law which is vnpossible for vs to keepe ?

Ans. 1. It is vnpossible here , but in heauen it will be possible . 2. It is possible to the Elect , in regard of Christ in whom they haue fulfilled it . 3. It is possible , in regard of perfect obedience , begunne in this life , most certaine to be perfected after this life . Yet it is impossible for Iustified men in This life perfectly to keepe the Law in themselues , ( though the Councell of Trent haue determined it possible ) Concil. Triden : Sess . 6. Can. 8. and wee also are bound to this impossible Law , and that Iustly . The Reason is : Because to Adam in whom we were , it was at first possible , and by his transgression ( in whom wee sinned ) it became impossible . So that God may iustly require it now of vs ; as a man may iustly require a debt of him , who through his Ryot and Luxury hath made himselfe vnable to pay it .

A King loseth not his authoritie to command , because some refuse to obey him : nor God his right to command , though wee by our naughtinesse haue made our selues vnable to performe his commands .

That seeming Contradiction , attributed to Hierome , is true on both parts . Cursed is hee which saith God hath commanded impossibilities ; and Cursed is he which saith the Law is possible .

Vse 1. Thou failest in thy obedience , yet if thou beleeuest , and thy heart be vpright , be of good Comfort : Nor Abraham , nor Dauid ; nor any of the Saints did perfectly keepe the Law , or were saued by their Workes , but by their Faith ▪ Doest thou beleeue , and endeuour with an honest heart to obey ( though in much weaknesse ? ) Thou shalt be saued as well as Abraham : For he hath the perfection of the Law , which beleeues in Christ . But thou wilt say , that thou art vnworthy . 'T is true : So certainly was Abraham . Let thy faylings humble thee , and seeke for increase of Faith .

Vse 2. The Law is weake , to saue so much as one : but it is strong enough to damne thousands : Remember that . If thou beest a Blasphemer , a Drunkard , &c. thou shalt finde it a Gyant ; If thou hast but one sinne vnrepented for , it will condemne thee .

Vse 3. The Law was giuen to Adam as a Rule to Direct him to Heauen . It is weakened by thy euill corruption : which weakens also the Gospell , making that a sauour to death , which is appointed for a sauour of life . Bewayle thy corrupt nature , and seeke Renouation .

God sending his owne Sonne , in the likenesse of sinfull flesh , and for sinne , &c.

In these words to the end of the fourth Verse , is declared the meanes or way , whereby we are deliuered from the power of sinne , and so from Condemnation .

This Declaration containes a double Effect of God . The first is the sending of his owne Sonne , &c. the second , The Condemning of sinne , &c. Both these are amplified from their End , verse 4. First , of the first Effect : In which we haue foure things . 1. The Persons . 1. Sending . 2. Sent. 2. The Act Sending . 3. The manner , In the likenesse of sinfull flesh . 4. The End , to take away sinne .

1. The Person Sending : God the Father , so heere to be taken , though it were the worke of the whole Trinitie , because of the Relatiue , Sonne .

The Person Sent : The Sonne , noted by this possessiue ( His Owne ) For God hath diuers Sonnes by a Superlatiue Grace ; As Angels and Men. The one by Creation , the other by Adoption . None of these are sent ; Ioh. 1.14 . but his Owne Sonne by Nature , his onely begotten .

2. Sent : How can the Sonne be sent , without a Separation from the rest of the Persons , or a Diminution of his owne excellency ? The Answer is , that Christ is to be considered two wayes : As God ; and as the Mediator of God and Man : And this sending to be meant ; not of a locall motion from Heauen to Earth , but of his manifestation in the Flesh . Sent , saith one , Aquinas . not that he might be where he was not , but that he might bee in the manner that he was not : that is , visibly in regard of his assumed Flesh .

3. In the likenesse of sinfull Flesh . Flesh is not here to be taken for Corruption ; but for the substance of mans Nature : The word Likenesse , is not to bee attributed to Flesh , but to Sinfull . Not flesh in likenesse ; For that was the Heresie of Marcion : but sinne in Likenesse . He had true Flesh : but No Sinne . In regard of the Substance of the Flesh , it was True . In regard of the Euill Qualities , it was like . He was Counted a Sinner , and Condemned as a Sinner , but he was no Sinner . He could be weary , sleep , be hungry , and dye , but he could not Sinne . .

And for Sinne : that is , for the taking away of Sinne , to bee a Sacrifice for Sinne . .

The meaning . It was the will of God , that Christ should take our Nature vpon him , but without Sinne , and therein make satisfaction for vs , and so free vs from sinne and death .

So that these words are ( as we may say ) a Commission from God the Father to Christ . In which are three things . 1. The Author , God the Father . 2. The Committee , Christ the Sonne . 3. The Summe and Contents of the Commission , in two Clauses . The first , to take our nature vpon him . The second , in that Nature to take away sinne . The first part shewes his Nature . The second , his Office . In the first is the Doctrine of his Incarnation . In the second , the Doctrine of his Passion .

doctrine D. Of the first part , Iesus Christ came into the world , and was incarnate of the Virgin Mary , not of his own will , and yet not vnwilling , but by the will , appointment , and decree of his Father , Gal. 4.4 . Ioh. 8.42 .

Quest. Was not the Virgin Mary a sinner ?

Answ. Yes .

Quest. How could he then take flesh of her without sinne ?

A. By the operation of the Holy Ghost ouer-shadowing her .

Vse 1. Sending his owne Sonne . Christ then had a Being before hee was incarnate . The Mission is not his Incarnation , but being sent , he was Incarnate .

Vse 2. There are two Natures in Christ . The Diuine , for he is Gods owne Sonne . The Humane , because in the Likenesse of sinfull Flesh ; and both these personally vnited . For the same Sonne sent forth , is sent in the similitude of sinfull flesh .

Vse 3. Christ had no sinne of his owne , called therefore the Immaculate Lambe . He had our sinnes by Imputation . Heb. 4.15 . 1. Pet. 1.19 .

Vse 4. God sent his Sonne out of his owne bosome , without our Counsell ; we inquired not after it , we desired it not , much lesse deserued it . All our Saluation is wholly of God .

Vse 5. Christ is God . How darest thou then despise his Word and Sacraments ? How darest thou by Swearing , Lying , Drunkennesse , &c. offend him ? He is the Lord thy God , Psal. 45.11 . Ioh. 15.20 . therefore beleeue thou in him , and worship him . Christ is man . This is comfortable . Art thou poore , despised , afrayd , tempted , weake ? So was thy Lord Christ , being Man . And the Seruant is not aboue the Master .

Christ was Man . Not a man of Steele , but a weake man . Not sencelesse , but sensible of miseries : Pouertie could lay hold on him . Hunger bite him . Sleepe and wearinesse ouertake him . Blowes and Buffets light on him . The Diuell could tempt him . Death could feare him , yea , hold him for a time . The Graue could swallow him . He knowes what all these meane : What a vile Tongue : a false Accusation : a smiting Hand ; a cruell and partiall Iudge can doe . How Pouerty , Temptation , Death , can terrifie and amaze . In thy trouble therefore flye to him ; bee not afrayde . He cannot forget what it is to be troubled , and remembring ; hee cannot but haue compassion , and bee touched with the feeling of our Infirmities , who was so subiect , that hee might bee mercifull and succour vs that are tempted . O sweet ! Heb. 2.17,18 . & 4.15,16 . reade the places . that hee might haue compassion , and that hee might succour vs .

When thou art sicke , thou saist , O if you knew what I feele you would pitie mee : and seeing others pained as thou hast beene , thou art moued to pitie them from thine owne experience . Remember : Christ knowes thy misery , and hath felt a thousand times more . Goe boldly to him for Comfort .

Vse 6. Christ was tempted and afflicted , but sinned not . Nothing could make him sinne . Do thou in like manner . Let not pouertie , wrongs , any tentations make thee offend God ; that being like Christ thy Head in holinesse , thou maist be like him also in glory .

Doct. of the second part . God sent his own Son to take our Nature vpon him For Sinne . that is , to take away sinne . Ioh. 1.29 . The principall thing in this Doctrine is , that This was committed to Christ , and enioyned him of his Father . Esay 61.1,2,3 Which Christ applies to himselfe . Luke 4.21 . As Kings , Priests and Prophets were of old , so was Christ hereto anointed and appointed . Yea , to this Commission , as Gods owne Act and Will , God hath set his Seale . Ioh. 6.27 . And Christ himselfe vndertakes his Office with an Oath . Heb. 7.20,21 .

Vse 1. God hath thus solemnely commanded his owne Sonne this seruice To take away our Sinnes , and to Saue vs . Art thou afraid of Damnation because of thy sinnes ? Bee of good Comfort : Thou hast Christ for thy Aduocate . 1. Ioh. 2.2 . If we be to sue downe a Commission , we desire to haue the wisest and ablest men to sit vpon it . If we haue a suit at Law , wee couet to get the best and learnedest Councell , and in most fauour with the Iudge . Now wee haue a suit for Saluation ; wee haue strong Aduersaries : The Flesh , the World , the Diuell , the Law . Who shall be our Man of Law to plead for vs ? Shall an Angell ? No : we haue Christ himselfe the Lord of Angels ; The wisest , for hee is the Wisedome of his Father , and most in fauour with the Iudge , for in him is God well pleased . And indeed Christ hath taken our Matter vpon him . God hath retained him for vs . How then shouldest thou not haue the Sentence passe on thy side ? Committit se homo viro disertae linguae , & non perit committis te Verbo & periturus es ? Aug. Thou committest thy other causes sometimes to a man and speedest ; if thou committest thy selfe to that Word , canst thou perish ? He knowes the moment of thy cause , and the reasons whereby he should perswade . It stands him vpon that thou preuaile , because thou art of his bone and his flesh . Be sure to bring him his Fee , that is , Faith , Repentance and Obedience , and thou canst not lose the day : If thou canst beleeue , hee can saue thee ; nay , he must , it is his Office , God hath inioyned him : and hee is faithfull as Moses ; nay , more faithfull ; Moses as a Seruant , he as a Sonne . Let him that hath an Office , Heb. 3.2,5,6 . Rom. 12.7 . wait on his Office ( saith he to vs : ) and can hee neglect his Office ? Reade Ioh. 6.37,38,39,40 . It is the will of his Father ( which hee alwayes delighted to obey ) that hee should cast away no poore Sinner which beleeues and repents .

Goe therefore thou Penitent Soule to Christ , desire him to doe his Office , to take away thy sinnes and comfort thee . Hast thou no feete ? Hast thou stumps ? Creepe to him . It is as possible for him to reiect thee , as it is possible for him to be vnfaithfull .

Vse 2. Seeke not to the Virgin Mary , to Angels or Saints for Saluation ; it is not their Office , but Christs . Hee offers it thee in his Word : see thou refuse not to receiue it : This refusall brought wo vpon Corazin and Bethsaida . Mat. 11.21 . Yea , the dust of the feet of our Preachers is to be shaken off as a witnesse against such as contemne the grace offered in the Gospell : and it shall bee easier for Sodom and Gomorrah then for such . Mat. 10.14,15 . Let vs not then harden our hearts any longer ; but while hee speaketh let vs heare his voice ; while hee calleth , let vs make obedient answere ; while he stretcheth out his hands , let vs runne into the Bosome of his mercy , that we may be saued . Amen .

Condemned in the flesh .

The former effect was a Commission from the Father to his owne Sonne . In these words is the second effect , containing the Returne of the Commission . All Commissions speed not . This sped according to the intent of the granting , for sinne was condemned and taken away .

In this effect are 4. things . First , the Efficient , God . Secondly , the Action , Condemned . Thirdly , the Obiect , Sinne . Fourthly , the Subiect , in the Flesh .

God , the Father as before .

Condemned : To Condemne is an Action of a Iudge giuing sentence against a guilty Person : So is it not heere ; for sinne is not guilty , but makes guilty . Condemnation is also many times taken for the punishment which the delinquent condemned suffers ; neither is it so here : but after a similitude , as condemned Persons executed , cease to bee , and are taken away , so Sinne is taken away . Tolluntur èmedio . * * Beza . Some expound it , Hee abolished it ; Caluinus . Some , Hee abrogateth the power and reigne of it , as a man hanged loseth his Offices . Aquinas , He weakened . Ambrose , Hee tooke away the authority of sinne . So Martyr , Hee put out of authority and Office ; as if the King should take away his Commission from a Subiect and disgrace him : So God by Christ put sin out of Office with all the reproach that might be . As Souldiers and Captaines are sometimes cashierd and sent away disarmed , so Christ hath cashierd this Captaine , Sinne . .

3 Sinne , That is , All sin : whatsoeuer had any consideration of sin : Originall , with the fruit , which is Actuall sin ; and both these with the effect , which is Condemnation . Hee condemned and abolished it in regard of dominion and damnation , and so it answeres vnto the freedome spoken of in the second verse .

4 In the Flesh : Flesh heere for the nature of Man which Christ assumed : The Article would heere be expressed in That flesh . The Syrian Translator , In His flesh .

The sense . Wee are freed by the Law of the Spirit of life which is in Christ ; for He abolished sinne in his Flesh ; so that wee being Flesh of his Flesh , and Bone of his Bone , must needs also be deliuered .

doctrine God by the death of his Sonne , which Hee did suffer on the Grosse in our Nature , hath so taken away and abolished sinne , that it cannot rule in vs heere , nor condemne vs heereafier , Esay 53. Iohn 1.29 . Heb. 2.10 . to which adde Heb. 5.9 .

Vse 1. Sinne was condemned in the humane Nature of Christ ; not in the Diuine : for that is impassible : but the Person must bee Diuine . For neither Men nor Angels could haue borne the punishment of sin , but themselues must haue beene for euer condemned withall . To sin is Mans worke : But to condemne sin is Gods worke .

Q. Why did not GOD pardon sinne at once , and spare his own Sonne ?

A. The threatning , Gen. 2.17 . required that Man must dye for his transgression ; which if hee had done in this owne person , he could not haue been saued . Neither indeed is it to be imagined , that God can forgiue sin without satisfaction to his Iustice : not for any defect of power , but for the perfection of his Nature , which cannot but hate and punish sin . Nothing is impossible to God , 2. Thes. 1.6 . but that which hee willeth not , and hee cannot will , that his Iustice should be vnsatisfied .

Q. How can the Temporall punishment in the Flesh of Christ , satisfie for the Eternall to be suffred by vs ?

A. Though he suffred not long , yet he suffred much . And though the Action , or rather Passion was of short continuance ; yet the vertue is euerlasting and infinite , sutable to his Person which suffred , who is Infinite .

Vse 2. Sinne is fully destroied : because it is Gods worke : and iustly ; because condemned . And Beleeuers cannot iustly be now condemned , because Christ hath payd the Debt .

Sinne is condemned , our greatest enemy . What should let vs greatly to reioyce ? If a man in authority , being our vtter enemy , should bee imprisoned , put from his place , and made Iacke out of Office , as wee vse to say ; it would make vs exceeding glad : or , as if thou hadst a spitefull enemy , by whom thou wert afraid whensoeuer hee met thee to bee stabd , thou wouldst be much afraid : euen as Saul was ( though otherwise a valiant man ) at the sight of Goliah . But when hee saw Dauid had kild him , hee reioyced and all Israel with him . So it is with vs : Sin aliue and in authority , will make the stoutest of vs afrayd . But CHRIST our Dauid , hath kild sinne our Goliah : This comforteth our hearts .

But thou wilt say , Alas , I feele sinnee struggling with me and molesting mee , and I many times smart full sorely for it . Yea , it may be so , and shall bee so : God will haue it so , to humble thee , and to make thee cleaue the faster vnto him . But , if thou beleeuest , it rules not , nor can condemne thee . Sinne liues indeed , but as a condemned person . A man receiuing his deaths wound sprawleth and mooueth a while : And Fire , though it be quenched , yet there ariseth a smoke for some small time after , which may trouble thine eyes : So is it with finne . And for the Crosse , it 's necessary , not as a punishment , or satisfaction ; but as an instruction : which is to be vsed , so long as we beare about vs the remainder of sinne , for a helpe to Mortification ; and that it may appeare that God no way approoueth of sinne , when hee correcteth his Children for it , though hee hath pardoned them .

Vse 3. Christ hath done and suffered whatsoeuer his Father appointed him : he hath borne hard words , harder deeds . He neuer gaue ouer till that comfortable consummatum est was vttered . Imitate him . Whatsoeuer God commands thee , obey , thought it be hard and tedious to flesh and bloud : Repent thee of thy faylings , who like a lazie seruant hast made Exceptions of thy seruice . And see that thou hate for euer and abhorre all sinne , seeing Christ came to condemne and take it away . Thinke seriously of it . God hath in the flesh of his owne Sonne , condemned thy Anger , Pride , Couetousnesse , Blasphemy , &c. Wilt thou iustifie them ? Christ hath kild sinne : Wilt thou giue it life ? Christ came to demolish and abolish it : wilt thou build it ? God set a curse on him which should build Iericho : Iosh. 6.26 . 1. Kin. 16.34 . which afterward tooke Effect . Sinne is this Iericho , and cursed shall hee be that buildeth or maintaineth it . 1. Ioh. 3.8 . Christ came to destroy the workes of the Diuell , which are Whoredome , Drunkennesse , &c. Wilt thou liue in the practice of them ? This is to take the Diuels part , against thy Sauiour Iesus Christ . Sinne is Condemned in Christs Flesh ; if it liue and rule in thy flesh , thou hast no part in him , thou art not of his flesh and bone : for thou art contrary to him .

VERSE 4. That the Righteousnesse of the Law might be fulfilled in vs , which walke not after the Flesh , but after the Spirit .

HItherto of the two Effects of God . God sent his Son , and gaue him a Commission . He executed it . So did God . So suffered Christ . But why ? Cui bono ? Who haue the benefite of all this ? This Paul shewes in this Verse . Where are two things . First , what the Benefit is : ( viz ) The fulfilling of the righteousnesse of the Law . 2. Who receiue this Benefit . Wee that beleeue . In vs . Described by a proper Effect . Which walke , &c.

That . This noteth not here the euent onely , as though it so fell out , but the Counsell of God , purposing this to be the end of the sending of his Sonne , &c.

The Righteousnesse of the Law . So many . As though it were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : some Iustification : as though it were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Beza well renders ; Vt Ius Legis , that the Right of the Law might be fulfilled in vs . What Right ? The Law hath a double Right . One of Obedience , it doth rightly challenge obedience , and the Law hath not the right if it bee not obeyed . The other Right is to Condemne vs for Disobedience ; for it is right and equall that those which doe euill , should suffer euill . Both these are here vnderstood .

Of the Law . Law sometime is taken for the strength of a thing , as in Verse 2. sometime largely for the whole Word of God : sometime more strictly for the Morall Law in the Decalogue , and for the Doctrine , Precepts , Promises , Prohibitions , Threatnings , which the Law speakes of : So here .

Fulfilled . Perfectly satisfied by Christ , in regard of both the Rights .

In vs . Not by vs . By Christ . In vs . For Christ in our Nature hath fulfilled the Right of the Law : and therfore in vs , because of our Communion with him .

The meaning . God hath Condemned sinne in the Flesh of his Sonne , that , All that which the Law by any right could require of vs , might be performed by him for our Benefit so , as if we our selues had in our persons performed the same .

doctrine Whatsoeuer Christ did concerning the Law , is ours by Imputation so fully as if our selues-had done it , Mat. 3.15 . & 5.17,18 . As if he should say , Euery Tittle of the Law shall be fulfilled . If it require Obedience , it shall haue it . If it threaten Curses , they shall be borne . The Precepts shall be kept , the Promises receiued , the Punishments endured , 2. Cor. 5.21 .

Vse . 1. If Adam had not sinned ; by fulfilling the Law in the Precepts hee should haue beene saued : and the Damned fulfill it in hell in regard of the Curse , by suffering it , and cannot bee saued . If wee would be saued , we ( because sinners ) must fulfill it , in Praecepto , & poena , in the Precepts and Punishment . The Precepts must bee kept , that there may bee place for the Promises . The Curse also must be endured , which is the wages of our Sinne . The Law must haue our Bloud , and without bloud there is no remission . Heb. 9.22 . We can doe neither of these in our selues . Wee haue done both these by our Surety . Faith is here necessary , that Christs doing and suffering may bee applyed to vs , that The Right of the Law may be fuifilled in vs .

Vse 2. The Wonderfull wisedome of God appeares in our Redemption . Who Executes his Iustice vpon Christ , Exerciseth his mercy toward vs . Without Infinite Satisfaction his mercie could not be appeased . Without Infinite mercy wee could not be saued . One Deepe calleth another . The Deepe of his Iustice , the Deepe of Christs Satisfaction : The Deepe of our Misery , the Deepe of his Mercy . If he had laid his Iustice vpon vs , where had beene his Mercy ? If hee had shewed Mercy without Satisfaction , where had beene his Iustice ? Both these must meete , that we may haue Righteousnesse and euerlasting peace . This the Angels admire ; doe thou labour to vnderstand .

Vse 3. Christ suffered for vs , not onely ( nostra Causa , but nostra vice , ) for our sake , but in our roome and stead . Wee should haue beene Buffeted , Spit vpon , Crucified , Cursed . Hee represented our Persons , was in our roome . O infinite Loue ! Many desire to represent Great Personages , to partake of their Honour : but none desire to represent the persons of base and condemned wretched , to beare their Shame . No suing for this . Dauid wisht that he had dyed for Absalon . But Christ our Dauid dyed for vs indeed .

Vse 4. Heere is singular comfort ; for this is our due from this place . The Law must haue its right , before a sinner can be saued . We cannot of our selues fulfill the right of it . Art thou in Christ by Faith ? Be of good comfort : Christ hath fulfilled it in thee , and thou hast fulfilled it in Christ .

Thou mayst bee threatned by the Law , in regard of thy dayly failings : But here is a non obstante , by the goodnes of thy surety . As a man hauing broken a penall Statute , if hee once haue vndergone the Law , he feares not any more , either Iudge , Officer , or Law , for that fault . So , because Christ hath vndergone the Law for vs , wee need not feare . And as the Debter by the payment of the surety is deliuered , so wee by the suffrings of Christ .

But thou wilt say , that thou still sinnest , and canst not fulfill the Obedience of the Law . I answere , that this right also of the Law is fulfilled in thee by Christ , if thou beleeuest . For hee that hath Christ , though hee hath not kept the Law , hath the whole righteousnesse of the Law . Christs righteousnesse is a large Garment couering himselfe , and vs too . Iustitia Christi non pallium breue . Bernh . This Garment is not of our buying or working , but it is better , because wrought by Christ ; and wee shall also haue a righteousnesse of our own in the kingdome of Heauen .

Vse 5. Christ hath stood in thy stead , and endured the sharpest of Gods Iudgements , which hee deserued not , that thou mightest taste the sweetest of Gods Mercies , which thou deseruedst not . How should this bind thee vnto Him in all obedienced ▪ The Borrower is a seruant to the Lender , as Salomon saith , Prou. 22.7 . and the Receiuer to the Giuer . Christ hath done and suffred so much for thee : shalt thou deny him any thing ? Euen thy life if He require it ? Now , what would Christ haue thee to do ? He hath borne the punishment of thy sinnes ; He would then haue thee cease from sinne . Hee endured basenesse and pouerty for thee : Repent then of thy Pride : His blessed Mouth was buffeted and spit vpon for thee : Hee would now haue thee to leaue thy Swearing , Lying , filthy and vngodly talke , and to vse a holy and gracious speech . His heart was pearced for thy sinnes ; thrust not the speare of thy sinnes into his side againe ; but regent , and please thy Sauiour in the amendment of thy life .

VERSE 5. For they that are after the flesh , doe mind the things of the flesh , but they that are after the spirit , the things of the spirit .

6. For to * * Or , the minding of the flesh . be carnally minded is death , but to ° ° or , the minding of the spirit . bee spiritually minded is life and peace .

7. Because * * or , the minding of the flesh . the carnall mind is enmity against God : for it is not subiect to the Law of GOD , neither indeed can bee .

IN the premises , Saint Paul hath deliuered that there is no Condemnation to them which be in Christ ; because they are deliuered from the condemning power of sinne , God hauing condemned their sinne in the flesh of his Sonne . And lest any should heere take liberty to sinne , hee hath there admonished that such comfort and priuiledge belongs vnto them onely , which walke not after the flesh , but after the Spirit .

This last point is farther inforced in these three verses , by an Argument taken from an Opposition of Contraries : The dispositions of Carnall and Spirituall men are contrary . Therefore their end must be contrary .

Of the contrariety of their dispositions speakes the fist verse , of their contrary ends the sixt verse , one part whereof is prooued in the 7. verse , the other part is easily vnderstood . First of the fift verse .

They which are after the Flesh , that is , which are in a meere vnregenerate estate .

To be in or after the flesh , and the flesh to bee in vs , differ : This is incident to the Regenerate , that proper to the vnregenerate .

But vnderstand , to be after the Spirit , not to bee meerely spirituall , but to bee Regenerate .

The things of the Flesh . Earthly things , which are either good , as Moralities . Indifferent , as Riches : or euill , as Whoredome . The things of the Flesh heere principally meant , set downe , Gal. 5.19,20,21 . The things of the Spirit also set downe , Gal. 5.22,23 .

To mind , must be taken largely , comprehending Thoughts , Meditation , Desire , Delight , Study . To Sauour :

The sense : Caruall men sauour Carnall things , Spirituall men contrary .

doctrine Carnall men and Spirituall are contrary , Gal. 5.17 . 2. Cor. 6.14 . Iames 3.15,17 . And Salomons foole and wiseman so often opposed , shew the same .

Vse 1. Why cannot Carnall and Spirituall , Godly , and Godlesse men agree together ? Prou. 29.27 . Why is a wicked man an abomination to the Iust and contrary ? Here s the reason . They are contrary , of contrary nature and disposition : Fire and Water are not more contrary . Clay and Iron wil not weld together , so friendship is where there is likenes : Birds of a feather will flye together . Gods Children wonder , that wicked men can bee so ill : and wicked men wonder that the children of God will not run with them into all excesse , and Ryot .

From this contrariety is it , that Adulterers , Drunkards , vaine persons find fauour there , where a good man is hunched at . That an Idle person who will let his worke to runne to the Ale-house , and to vanity , shall bee borne with ; but if a poore man let an houre to go to a Sermon ; hee 's an Hypocrite , 't is pitty to do any thing for him . A Philosopher being asked , why men sought more to rich men , then to wise men , answered , because it was possible they might be rich , but not wise : So , if any aske me why wicked men are of some more fauored , then good men : the Answere is ready : Because they which fauour wicked men , either are , or meane to bee , Whoore-masters , Harlots , Theeues , Drunkards , &c. but to bee godly they purpose not .

Doest thou hate good men and rayle on them ? Well , go too : shew thy selfe what thou art : No body hates an Israelite , but an Aegyptian , or a Canaanite ; no body mocks Isaack but Ismael : betraies CHRIST but Iudas , is an enemy to a godly man , but he which is contrary .

Put Fire to Fire , or Water to Water , and there is no commotion : but put Fire to Water , or contrary , and then , what a noyse and Thundring ! So , if a wicked man meet with a wicked man , there 's shaking of hands and much gladnesse : but if a good man come in their way , hee 's sure not to passe without a mocke or taunt . If thou fearest God , let not this discourage thee . It 's a signe there is some goodnesse in thee , otherwise the Diuell would not in his Instruments so rage against thee .

Vse . 2. As it 's easie to discerne betweene Muske and a Muck-hill by the sent , and betweene Gall and Hony by the taste : so it 's easie to discerne a spirituall man from a carnall , by their sauour : Dost thou most mind , affect , sauour earthly , and carnall things ? This shewes thy dung-hill disposition ; for Spirituall men seeke and mind things aboue .

Euery thing liues according to his kind : the Horse in the Pasture : the Fish in the Water : A Fish cannot liue out of the Water : so talke of good things to a carnall man ; he presently fals asleepe , or railes ; for hee 's out of his Element ; but to a Spirituall man , such things are a delight . As in dyet , that which is one mans meat , is another mans bane , because of the difference of their temperature and constitution : So is it here .

Examine thy selfe in particular : The hearing of the Word , Prayer , &c. are Spirituall . Is the Word as sweet to thee as the Hony and the Honie-combe , as it was to Dauid ? And is thy Soule neuer at rest , till thou canst find opportunity to powre out thy heart to GOD in Prayer ? Thou art spirituall ; these things are most tedious to a carnall man . Drunkennesse , Idlenesse , Vanity , &c. are things carnall : Doest thou account that day as lost , wherein thou meetest not with thy Consorts , to haue fellowship in such things ? Flatter not thy selfe ; thou art surely carnall : For a spirituall man hates these things , and all his delight is in the Saints , and in them which excell in Vertue .

Vse 3. Hee that would sauour spirituall things , must be renued by the Spirit of God . As he that is Aguish , thinks sweet things bitter ; but being in health , tasts euery thing aright : So , if thou wouldest sauour good things , purge out that same choller , and ranknesse of corruption , which hath infected thee .

Many think that the priuiledges of Regenerate men belong to them , because now and then they goe to a Sermon , though they find no more sauour in it , then in a dry Chippe : No , no , Thou mayst heare many Sermons , and yet haue a carnall heart of thine owne , which if occasion serue will shew it selfe . As Water-fowles hatcht vnder a Land-fowle , a while remain with their damme ; but anon runne into the Water , according to their kind . So , if the nature and disposition of the heart be not changed , wee cannot sauour and take pleasure in good things .

As a Hare when she is hotly pursued and hunted , plies her to some beaten-path , not for any loue she hath to it , but that there , by the feet of passengers shee may lose her sent ; so many will be in the Church paths , not for any Deuotion ; but that the filthy sent of their carnality might not be discouered .

Plutarke laughed at such who would be accounted as wise as Plato , and yet in the company of Alexander would bee drunken . Desirest thou the reputation of one godly and religious Professor ? Though thou commest to Church , and ioynest in Prayer , &c. thou shalt neuer attaine it , so long as thou wilt sweare , lye , be drunken , or any thing for company . It s another manner of thing to bee spirituall . Wee cannot bee a Lyon in the Forrest , and a little Dogge in a Ladies lap . There must be a change of nature ; seeke this .

VERSE . 6. For to be Carnally minded is Death : but to be Spiritually minded is life and peace .

AS Adam hauing sinned , the Angell kept the way of the Tree of Life , so our Apostle keepeth vnrepentant sinners from the Consolation before propounded . Such consolations belong not to wicked men . The Argument to proue it was : Those which are contrary obtaine not like condition : But the wicked and godly are contrary . This Minor was partly shewed Verse 5. from their contrary dispositions , and is more declared in this Verse from their contrary Ends. Death and life are immediately contrary . But these are the Ends of the Wicked and Godly . Therefore , the Ends of Wicked and Godly men are contrary .

To be Carnally minded . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Figmentum cordis . The word signifies the act of a Carnall minde , comprehending thoughts , desire , discourse . Moses calleth it that which the heart fashioneth . Gen. 6.5 . 8.21 .

Is death , By a figure , Meton . Effecti . bringeth , causeth , or endeth in death : For death is the end of sinne , though not the end of a Sinner : A wicked man sinnes not purposely that hee might be damned , but damnation followes his wicked doings .

As a man many times , seeking for one thing findes another : so wicked men in their sinning seeke another thing : The Adulterer , his pleasure ; the Couetous , Riches , &c. but they find another thing : that is , Death .

To be spiritually minded . That is , the Cogitations , deuices , desires actions , proceeding from the spirituall part .

Is life and Peace : that is , bringeth happinesse , and peace with God and our owne Consciences .

doctrine The sense and Doctrine . Whatsoeuer , the flesh or corruption doth mind , sauour , desire , endeuour , seeke , act , bringeth death ; and so on the contrarie for the Spirit , that is , the Regenerate part : Gal. 5.21,23 . The fruits of the flesh exclude vs out of Heauen : the fruits of the Spirit exclude the Curse of the Law . The more flesh , the neerer Hell , the more Spirit , the surer and neerer Heauen , Gal. 6.7,8 . As hee that soweth Wheat , reapeth Wheat , not Barley : so if we sow to the flesh , we reape Corruption ; if to the Spirit , life euerlasting .

Vse . 1. True wisedome is that which hath the fauour of God , and life following it : We say many times of a wild gracelesse yong man : He hath a good wit : a Naughty wit wee should say ; because being vnsanctified it bringeth death : We say also of a Couetous man : O , a very wise fellow , wee should say a very foole : For what wisedome can it be for a man to damne his soule by his courses ?

If a man would iudge of wise men without the Word , hee might imagine , that our wittie Politicks and Carnall men had all the wit , and that Spirituall minded men , who neglect the present good things , were little better then Fooles . Indeede Carnall men thinke Spirituall men to bee Fooles , but Spirituall men know Carnall men to be so . For true wisedome is to feare God , which while Carnal men want , they cannot be truly wise .

The Word sometime calls wicked men wise , but with a restriction , in their generation to doe-euill ? according to the flesh , &c. Luke . 16.8 . Ier. 4.22 . 2. Sam. 17.23 . Thus was Achitophel a deepe Politician , but dyed like a Foole , in a pettish humour hanging himselfe . Therefore Salomon almost alwayes calls a wicked man , The Foole .

Some thinke it a point of wisedome to beleeue nothing which they cannot fathom with their owne Reason , as the Corinthians doubted of the Resurrection : but Paul saith to such a one . Thou Foole , or , O Foole . 1. Cor. 15.36 . Some thinke it a glory to differ from other in opinion and to contrary them , as the Galathians in the point of Justification : Gal. 3.1 . but Paul cals them fooles for their labour .

Pharao seeing the children of Israel to increase , Exod. 1.10 . said he would deale wisely , but indeede he played the foole , as appeared in his fearefull end . Gehezi thought himselfe wifer then his Master , 2. King . 5.27 . when he would saue something by the Leprous Assyrian ; but this wisedome got him the Leprosie of Naaman . Mat. 16.22.23 . Peter would be counted a wise fellow , and takes vpon him to aduise our Sauiour to auoide his Passion : but this was carnall wisedome , as our Sauiour told him , calling him Satan .

There is wisedome in a Carnall man , as life in one that hath the Falling Sicknesse , or sense in a mad man ; but no more to be compared to the wisedome of the Spirituall , then such life and sense is to be compared to the life and sense of sound men .

Vse 2. Great is the misery of a man vnregenerate : for hee cannot thinke a thought , or speake a word but it is his death ; nay the very wisedome of the flesh is so : how much more the foolishnesse ? we pitie naturall fooles , and it 's a misery to bee so ; but it 's more to be a foole in spirituall things : So on the contrary , the happinesse of them which are spiritually wise is great : For whatsoeuer they deuise , desire , speake , or doe , according to the teaching of the Spirit , is for their great good . Euery Sob , Teare , euery good deede hitcheth them neerer to Heauen . Euery Prayer they make , euery Sermon they heare , increaseth their peace and their assurance of life . Surely they are blessed . Labour thou to be such a One.

Vse 3. In nothing follow the Counsell of the Flesh : For it 's a Traitor and seekes thy destruction : will a King counsell with a Traitor ? This were to ruinate himselfe and his Kingdome : Many when any thing is to be done , Counsell not with the Spirit , but with their owne fleshly heart ; as Rhehoboam with the yong men , and so they miserably perish .

Will any man chuse him for a guide , which will lead into a ditch ? But such a blind Guide is the Flesh : will any man commit his body or Goods to that bottome , which is steered by such a Pylot , which drownes euery vessell he gouernes ? There was neuer any man followed the wisedome of the Flesh , without deadly danger .

Seeke therefore another Directer which is the Spirit : There is no Condemnation to them which walke after this Guide . Gal. 1.16 . When Paul should take vpon him the Calling of an Apostle , hee counselled not with Flesh and bloud . For his Flesh would haue said , Why Paul : this Calling wil bring Persecution : pitie thy selfe , thou art in place , a learned Pharise , &c.

So : is there a falling out betweene thy neighbour and thee ? The Flesh will say , Sue him , throw him into Prison , bee reuenged , &c. but the Spirit will counsell to meeknesse and forgiuenesse , which is pleasing to God . Take heed in these and the like thou follow not the wisedome of the Flesh : for that is the way to destruction : And indeede , who shall at any time , pray heare the Word , doe any good , or especially suffer for the Gospell , if he counsell with the Flesh ? As Abraham therefore , when he went to offer vp Isaak , told not Sarah , lest she might disswade him : So in all things to bee done or auoyded , bee iealous of thy corrupt heart : take no counsell of it , but of the Spirit by the Word : for the wisedome of the Spirit is life and Peace .

VERSE 7. Because the Carnall minde is Enmitie against God : for it is not subiect to the Law of God , nor indeed can be .

IN this Verse is proued , that to bee Carnally minded is death or deadly : The Argument is from the Efficient Cause , Thus : That which is Enmity , bringeth Death . But the Carnall mindednesse is Enmity , Therefore , &c.

The Proposition is manifest ; for as Friendship with God , and Reconciliation is the cause of life , Deut. 4.4 . so on the contrary .

The Minor is the first part of the Verse , and it is proued from the property or Effect of such Enmity ; Thus : That which neither is nor can bee subiect to the Law of God , is Enmity : But the Carnall man , neither is nor can be , &c. Therefore :

So that in this Verse are two things . 1. A Proposition , in the former distinction of it ; 2. a Reason in the latter .

First of the Proposition : The Carnall minde is Enmitie against God .

The Carnall Minde . That which wee reade Minde , or Wisedome , some expound Sensualitie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but the word wil not beare it , which notes the best part of Corrupt man ; euen his wisedome not simply , but in respect of Corruption . Euen Lady-Reason : and therefore Paul hath in another place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Coloss. 2.18 . The Minde of the Flesh .

Is Enmitie : Not as the Vulgar is an Enemy in the Adiectiue or Concrete , for that will agree , neither with the Gender of the Substantiue , nor with the Accenting of it : but in the Abstract noting an excesse , as if we see a proud man , we say , There goes Pride : so here ; Is Enmity ; nothing can be said more : For an Enemy may be reconciled , but Enmity cannot : a vicious man may become vertuous , but vice cannot . Enmity is a mutuall maleuolence , betweene men : with a mutuall desire to hurt each other . So God hates the Flesh , and it hates God : and yet man by this hatred , hurts not God , but himselfe : for hee is Gods Enemy not by hurting his will , but by resisting it . Non nocendo , sed resistendo . Anselm .

doctrine All vnregenerate men are Enemies to God , and God to them , Iam. 4.4 Rom. 5.10 . Gal. 1.27 .

Vse 1. From whence is it that we are Enemies to God , and God to vs ? Not from God ; but from our Sinne . The Cause is in vs : Adam was created in Gods Image ; The friend of God ; and God the friend of Adam : Hee transgressed Gods Commandement , and hence came this Enmitie : which wee haue cause to bewayle with teares of bloud . But few thinke of it as is meete .

Vse 2. Here is the Reason why wicked men hate the godly : Maruell not , saith Iohn , though the world hate you . One would thinke it should be maruellous . But if they hate God : 1. Ioh. 3.13 . Ioh. 15.18.20 . surely they will hate vs , as our Sauiour shewes . Hee that loues mee , loues my Children and friends for my sake : And a malicious man will mischiefe , euen the Cattell of him whom hee hates . Doest thou hate any godly man ? Ah wretch ! Thy ill will is not originally and properly to them , but to God himselfe .

Vse 3. A wicked man is Gods Enemy . What warrant hast thou to keepe their company ? to entertaine familiarly their Acquaintance ? to countenance them ? Remember that there must be alwaies Enmitie betweene the Seede of the Woman , and the Seede of the Serpent . Psal. 139.21 . 2. Chron. 19.2 . Remember Dauids protestation : remember how Iehoshaphat was rebuked , Wouldst thou helpe the wicked , and loue them which hate the Lord ? The Iudgement of the Heathen is , That friendship is then dissolued , when one of the friends becomes notoriously wicked .

Vse 4. Carnall men are enemies to God , and God to them : therefore are they miserable : There can bee nothing more monstrous then the Creature , to hate the Creator , nor more grieuous then the Creator , to hate the Creature .

If Absalon rise against his Father Dauid , and like a viper seek to deuoure his Fathers bowels ; Euery one will condemne him for an vnnaturall sauadge Varlet . If thou rebellest against God , thou art more guilty ten thousand times : How kinde is Dauid to his wicked sonne ! 2. Sam. 18.5 . 2. Sam. 18.33 . How doth hee lament the wretch ! How kindely hath God dealt with thee in thy Creation , Preseruation , & c ! Hee hath done more for thee then euer Dauid did or could doe for Absalon . Therefore if thou hate Him , thou art a very Monster . Alas for thy fearefull Estate . God also is thine Enemy , Psal. 11.5 . and his soule hateth thee . Thou grieuest and tremblest for the Enmity of some Great Man : Howle then and Lament for the Enmity of the Great God .

But reioyce thou that art Regenerate , for God is thy friend : So was he Abrahams , Iam. 2.23 . Ioh. 15.14 . 1. Ioh. 4.19 . Ioh. 13.1 . for his Faith , and so Christ calleth his Apostles for their obedience . What if the world hate you , seeing God loueth you , and you loue God ? Yea he loued you first ; and will loue you to the end . Ionathan will deny Dauid nothing , nor God them whom he loues .

If the Conscience apprehend the hatred of God! Did you euer feele the torment ? So on the contrary is the happinesse of them which are assured of the loue of God : which assurance happy art thou if thou feelest .

For it is not subiect to the Law of God , nor indeed can be .

This is the Reason of the Proposition , from the effect and property of Enmity . It is vsuall for Enemies to crosse one another , and not bee subiect to them in any thing : Such are the conditions of wicked men ; they indeuour to crosse God in his gouernment ; they will not be subiect to his Law .

It is not subiect to the Law of God . The Law , i. The wil of God , of which the Law is a Copie .

Be subiect . That is according to an ordinate and godly subiection as the word signifieth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wicked men cannot pluck their necks out of the yoke of subiection to God by their peruersenesse ; but God will haue his will vpon them , and they are , and shall be subiect to the curse of the Law : He saith not , are not subiect to God , as one well obserues e e Caietanus . , but to his Law .

Nor can be . Blacke may be made white , but blacknes cannot : so a carnall man may be Regenerate , but carnality cannot .

It is not : There is Contumacy : It cannot : There is Impotency : It cannot , because it will not ; for it 's the nature of flesh to resist the Law .

doctrine Vse . 1. The Law is the Rule of our subiection to God . Not Traditions , or our good meanings , &c.

Vse . 2. The flesh must be vtterly abolished , it cannot be brought into order : Regeneration is necessary .

Vse . 3. The Papists speake much of the goodnes of our Free-will , if it be but holpen by Grace : Is' t not likely think you ? When the best part in vs vnrenued , is not , nor can bee subiect to the Law ?

Vse . 4. Q. Can God be hated ? It seemes no. For God is the chiefe Good ; Goodnesse it selfe : and Goodnesse is the very proper obiect of Loue . If wee hate any thing : either it is not good , or wee apprehend it to be euill .

A. Carnall men hate not God as hee is Goodnesse : but as they apprehend something euill in him , and this is , that he is a Iudge , giues a Law , and punishes for the breach of it . The Adulterer , Drunkard , Blasphemer , &c. When they find the Law curbing them by the threats and maledictions of it : so that they cannot run on in their sin as they desire , and if they doe , that then they shall bee damned : then they hate the Law-maker . Which hatred springs from Infidelity ; for could carnall men beleeue that God would saue them , they would loue him . Beware therefore that there be not in thee an euill heart of vnbeliefe , to cause thee to hate God .

Vse 5. Vile is the disposition of a Carnall man . When God cals for Obedience ; the vnregenerate man contraries God , and saith as the wicked Iewes sometimes , We will not obey . Monstrous Rebellion ! Ier. 18.19 . If the Sun created to giue light , should cast abroad darkenesse ; If the Fire created to giue heat , should coole ; wouldest not thou maruell ? Consider : Thy Creation was to serue and obey thy God : If thou refusest , thou art a Monster of Nature . And indeed all Creatures obserue the Law of their Creation , the Diuell and Man only excepted .

Yet take this with thee ; that though thou wilt not be subiect in an orderly and holy subiection : yet shalt thou be subiect to the wrath of God will thou nill thou . 1. Reg. 2.28.34 . Though Dauid cannot rule Ioab , yet Salomon wil , taking him euen from the hornes of the Altar .

Vse 6. Obserue a secret in our profession . The more Wisedome and wit , if it be fleshly , the more enmity against God , his Word , and Church . Gods people haue euer receiued most hurt by such . Who were Christs greatest enemies ? The learned Priests , Scribes and Pharises . Acts. 8. Who resisted Paul at Athens ? The learned Epicures , Stoicks . Who was his greatest enemy before Festus ? Learned and Eloquent Tertullus . Who are at these dayes the greatest enemies to Religion , but our deepest Machiuellian Politicks ? Pray therefore for a sanctified vnderstanding . Better it is to be without vnderstanding , then with it to dishonor God .

Vse 7. Wouldst thou obey GOD ? Deny then thy carnall Reason . Call vpon the young man to Repent : his carnall Reason saith , Time enough yet ; and so hinders him . The Angry man is not moody without Reason . The greatnes of his wrongs ; euery one will count him a foole , &c. The Couetous man hath some Reason : yea , euery sin hath his shifts and fig leaues . So long as thou giuest thy fleshly reason the hearing , thou wilt neuer obey . He that is once beaten from the hold of his carnall Reason , wil soon be won to Obedience .

Vse . 8. Who is Gods enemy ? Euen he that will not obey the Law , whether hee doe things contrary , as commit Adultery , Blasphemy , &c. or leaue things commanded vndone , Ioh. 14.15.23,24 . and in the number of these , comes our Ciuill men . Is' t not pitty that such courteous and harmelesse creatures should go to Hell ? Would any thinke that such were Gods enemies ? While they neglect the duties of the first Table , and inward Sanctification , GOD accounts euen these his enemies . And such haue nothing to expect but damnation , if they Repent not . Math. 5.20 . Luke 19.27 . If thou bee Gods seruant , shew it by thy life .

VERSE 8. So then they that are in the Flesh , cannot please GOD .

THis Verse is a Confectary , following out of the seuenth verse ; and containes a conclusion of all that goes before in this Chapter .

So then : For , they therefore . The Aduersatiue being put for an Illatiue .

Which are in the Flesh : Not which are married , as one fondly expounded ; Syriemus Papa . for the beginning of the next verse confutes it . But which are Carnall and vnregenerate . The phrase is significant , noting a man drownd in corruption . Wee say of a man ouercome of Anger ; Hee is heat . Of a Drunkard ; Hee is in Beere , or Wine . Acts 8.23 . So Simon Magus is sayd to bee in the Gall of Bitternesse .

Cannot please God : Nor their persons , nor their thoughts , words , or Actions , till they be renewed . As Snow can neuer be made hot while it is Snow : for Fire , or heat will dissolue it into Water ; but then it may be made hot . So the Carnall man in that estate cannot please God , but change him into a sanctified estate , and then he can .

doctrine The meaning , which is the Doctrine . A Carnall man cannot please God , because hee is not subiest to his Law , Heb. 11.6 . Rom. 14.18 . Gal. 6.16 .

Q. Why should wee bee punished for that wee cannot doe ?

A. Yes great reason . For wee cannot , because wee will not , and wee will not , from our owne corruption , which wee haue not from GOD , but from our selues .

Vse 1. A Man may be Prudent , Learned , Liberall , do many beautifull things in Nature , and yet not please God : An euill Tree ( such is euery vnregenerate ) cannot bring forth good Fruit. The substance or matter of the worke may bee good : but the worke cannot be so called , vnlesse it bee done modo , & forma . Veluet is good matter to make a Garment , yet it may be so mard in the cutting , that it shall neuer obtaine the name of a good Garment . Pieces of Timber are good matter for a House : but they must be Artificially framed . An vnregenerate man giues Almes , and in giuing sins ; not because hee giues , but because he giues not in the manner he should .

Some may then say , it 's good not to giue at all . Nay , not so : they are good vsu , though not cultu , there is good vse of their Almes , though they be no pleasing seruice to God . He sins that giues not as he should , but he sins more that giues not at all . Rest not then in this , because the matter of thy works is good , but adde also , the right manner : In Faith . And the right end : The glory of GOD . The matter of Cains Sacrifice for ought wee know , was a good as Abels : But Abel offered in a better manner , and to the right end . The Diuell can bee content thou shouldest doe good for matter : but if thou wilt please GOD , the matter and manner also must bee according to his will .

Vse 2. An vnregenerate man is most miserable , because he cannot please God : Prou. 20.2 . For , if the displeasure of a King be the death of his Subiect : how fearefull is the displeasure of God ?

It 's a most sweet thing to please God : This is the happines of the Regenerate : though they deserue it not , yet their Persons and Actions please in CHRIST through Faith . Deare is the affection of Parents to their Children ; so is the fauour of GOD a precious thing , and to be desired . Dauid preferres the louing Countenance of GOD before all earthly things . Psal. 4.6.7 . And good reason : for it brings peace of Conscience , breeds confidence in Prayer , and is the fountaine of all good things vnto vs .

Thousands of Rams and Riuers of Oyle will not please God ; Micah . 6.7,8 . but subiection to his Law will : If thou beleeuest . Vnregenerate regenerate men please the Diuell : Pray thou for Renouation , that thou mayst please thy GOD .

Vse 3. Let this spur thee on to Obedience , because therein thou pleasest GOD . If thou beest a seruant , displease thy Master , and see what thou shalt get by it : for they which please are preferred . If thou hast a contrite heart , thou pleasest . Be more contrite . If thou giue Almes , thou pleasest . Giue more . If thou Prayest , hearest the Word , beest Obedient , thou pleasest : exercise thy selfe in these things the more ; so serue GOD , that thou mayst please him in reuerence and feare . Heb. 12.28 .

VERSE 9. But yee are not in the flesh , but in the spirit , if so bee that the spirit of God dwelleth in you , &c.

And so to the end of the 11. verse .

HItherto of the comfort with the Confirmation . Now of the third part , which is the Application to the Romanes , in the 9.10 . and 11. verses , wherein wee haue two things . 1 The Application . 2. The Amplification .

The Application is set downe in the first words of the 9. v.

The Amplification in the rest of the words of the 9. verse , and in the 10. and 11. verses .

In the Application are two things . 1 The Application it selfe . 2. A Confirmation of it in these words ; if so bee that the spirit of God dwelleth in you .

There is no Condemnation to them which are in Christ . These are such which walke not after the flesh , but after the Spirit . Now ( saith PAVL ) you Romanes which beleeue , are not in the flesh , but in the Spirit .

So then the Application is two waies set downe . 1 Negatiuely , ye are not in the Flesh . 2 Affirmatiuely , but in the Spirit .

Now. or But.

Yee ; Not all the Romanes , but beleeuers which are in CHRIST . Hee speakes to the Wheat , not to the Chaffe : to the Corne that is hidden , not to the stubble which is appearing . a a Tritico dixit non paleae : massae latenti , non stipulae apparenti . Ansel .

Are not in the Flesh . Fleshly life , saith Chrysostome . Vnderstand ( as often ) Corruption of Nature . Hee denies not the Nature of the flesh , but the euilnes , not that no flesh is in them , but that they are not in it , or subdued by it .

But in the Spirit ; by the opposition . Spirituall , Regenerate .

The consideration of these words , is two-fold . 1. Relatiue , or 2. Simple .

The Relatiue respects that which goeth before . Where is to be noted that the Apostle applies the things deliuered to the Romanes . From whence ariseth this Doctine .

doctrine The Generall Doctrine . Preachers are to apply their doctrines to their hearers . So did Nathan , 2. Sam. 12.7 . So did Peter , Acts 2.36 . whereby diuers Iewes were conuerted . So did our Sauiour Christ , Luke 13.3,5 .

Application is a part of Spirituall wisedome , wherby things are so transferred to vse , as that we growe not onely in knowledge , but also in Godlinesse . And it is , either of the Minister , or of the People .

Of the Minister ; when he not onely giues the sense , and diuideth his Text ; but also diuideth and distributeth , Consolations , 2. Tim. 2.15 . Threatnings , &c. to whom they doe belong .

Of the People ; when they also lay to their hearts things deliuered , bringing all to their Conscience , Accusing or Excusing .

Vse 1. Ministers must apply in their preaching . 1. Cor. 4.1.2 They are Stewards , and such must be faithfull . This Faithfulnesse appeares three wayes . 1. To prouide wholesome viands for the Family . 2. To distribute the Prouision . 3. To doe this wisely .

1. For the prouision ; 1. Good must bee layd in , that is , truths grounded vpon Gods Word . No singular fancies of our owne braine must be obtruded ; for these fill full of winde , not of sound nourishment . 2. It must be for the Season . All things are not at all times so seasonable . The present occasions of publique sinnes , Mercies , Iudgements , are to be obserued .

2. For Distribution ; They are not to sing to themselues : and to account it enough , to haue store in their owne heads , and bookes ; but they must dispense it to the Family : not only to make purueyance , but to giue euery one his portion , and this not in the grosse of Doctrine onely ; but in the Re-tayle of particular Exhortation ; as the Surgeon makes the playster , and layes it on too . As a whole loase among little Children , so is a Generall Doctrine among the Auditors , not diuided by Application . As a rich man onely discoursing of bread to a hungry Begger , or a Physicion describing his Patients disease , and leauing him to himselfe ; so is a Preacher not applying . As Nurses chewe and prepare the meate for the Child ; so must Preachers . Generalities profit little ; euery man being ready to put off from him selfe , that which is generally spoken to all . If Nathan had not come home to Dauids Conscience , he would neuer haue thought himselfe to be meant : But Then , hee is striken , and repents : So then , if euer , our Profane wretches will leaue their sinnes when they are told they are the Men , and the secrets of their hearts are made manifest . 1. Cor. 14.24,25

3. Wisely . For all things sute not all persons . All persons are not in the same Estate : some repent , some are Impenitent . All , both Repentant and Impenitent , are not in the same degree . All distresses are not alike , &c. There is therefore requisite much faithfulnesse , and wisedome to giue euery man his due .

Some preach Comfort to all : Some to All Iudgement , not making difference . Some in preaching Iudgement , let sinners goe , and strike the vpright in the Land . There s neither Wisedome , nor Faithfulnesse in this ; as it is no wifedome in that Steward ; that either serueth all alike , or sendeth that to his Masters Boord which was prouided for the Men ; and contrarily . There is the childrens bread , Mat. 15.26 . which is not to bee giuen to Dogges , and there is Fire and Brimstone for the wicked , which is their portion to drinke . Psal. 11.6 . The Bread of Consolation is for the Child : The Staffe and whip of Reprehension is for the Dog , that is , the Profane .

Vse 2. The People mist remember two things . 1. To receiue with meekenesse that which is their Appointment . Blasphemers , vncleane Persons , Lyers , Sabbath-breakers , &c. are to bee threatned with Damnation : Art thou such a one ? Thy portion then is the Curse and eternall Wrath : when thou amendest thy life and repentest , then these things are not spoken to thee . If thou beest angry with thy Minister for reproouing thee ; Remember the fault is in thee , for being so ill . 2. To apply things deliuered to themselues . If any vertue bee commended ; to practise it : if any vice condemned ; to shunne it : If any Consolation ; to feele it ; If any good example , to follow it . Whatsoeuer thou hearest , take as spoken to thy selfe . Is it Comfort ? Repent , and 't is thine : Is it Iudgement ? If thou repentst not ; it is to thee . We vsually heare Sermons , as we entertaine newes out of the Indies , not pertaining to our selues , and so we profit not . Amend thou this .

Thus much of the Relatiue Consideration : now of the Simple . From whence , as these words are to bee considered in themselues , ariseth

doctrine This Doctrine . Those which are Regenerate are not Carnall , but Spirituall , 1. Cor. 2.14,15 . Gal. 5.25 . & 6.1 . 1. Pet. 2.5 .

Vse 1. To be in a spirituall estate is comfortable , for such please God , and are in the way of life : Examine therefore thy estate . Thou wert Carnall ; see if there be a Change in thee : if there bee no Change , but thou art the same man that euer thou wert ; thy state is naught . Some say they alwayes loued God , and beleeued : but Beleeue it ; that state which was alwayes good , in very deede was neuer good .

Thou wilt say then : How shall I know whether I be changed or no ? It is as easie to know as to discerne darknesse from light , Ephes. 5. foule from cleane . You were Darknesse , but now are light . You were vncleane , ryotous , &c. but now ye are washed . So if thou canst say as the blind man , I was blind , but now I see ; if thou canst say this in truth , 1. Cor. 6. Iohn 9. doing thereafter , thou art Spirituall : But if thou walkest after the Flesh , thou art not Spirituall , whatsoeuer thou sayst . The Flesh remaining will tempt thee . Is the Action as ready as the temptation : 2. Sam. 20.8 . That Ioabs sword doth not more vsually fall out of the sheath , then thou goest after thy Concupiscence ? Surely , Thou hast not a dramme of the Spirit ; For where it is , it so amates the Corruption that it cannot preuaile . If thou beest Spirituall , let it appeare by thy new conuersation : What hast thou to do with Whoredome ? &c. These are the Agags which may not bee spared by the Saul of thy Flesh , but hewed in pieces by the Samuel of the Spirit . Thou must exercise thy strength , not in doing , but in subduing of these .

Domitian perceiuing many of his Predecessors in the Empire to be hated ; asked one , how he might so rule as not to be hated ? The party answered ; Tufac contra : Doe thou Contrarie to that they haue done . So the Spirituall man must be in his affections and actions contrary to the Carnall . If thy mind bee changed , so must thy behauiour .

A Certaine Yong man ( as the story goes ) Ambrosius , lib. 2. de poenitentia . cap. 10. hauing long liued in Lust and whorish company , trauelled , and was conuerted . When he returned home , he met with one of his old lewd acquaintance ; but did not salute her : at which the Strumpet wondring , thinking he had not knowne her , crosseth , and meeteth him againe , with this on-set ; What , haue you forgotten mee ? It is I. Yea , saith he , But it is not I. So if thou art become Spirituall , it becomes thee to manifest this change , in resisting such temptations , and shewing the power of the Spirit ; He that is furnished with weapons , and suffereth a feeble vnarmed Enemy to ouercome him , hath no courage in him ; so if thou sufferest the Flesh , hauing receiued its deaths wound , ( as it bath in all the Regenerate ) to foyle thee at euery bout ; thou hast not the Spirit within thee .

If so be that the Spirit of God dwelleth in you .

In these words is the Reason to proue that the beleeuing Romanes are Spirituall , from the efficient cause which is the In-dwelling of the Spirit .

If so be that : The word is Causall , not Conditionall : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If : not that he doubteth , but that he is plaincly confident , saith one , Chrysost. as 2. Thes. 1.6 .

The Spirit of God : that is , the Holy Ghost , who in the words following is called the Spirit of Christ , as proceeding from the Father and the Sonne .

Dwelleth in you . You , that is the Regenerate Romanes , and so all others . Dwelleth , not formally , or Essentially , but in regard of the Gifts it produceth : not by the immensitie of his Essence whereby he is in all ; but by the presence of his Grace , whereby he dwelleth in the Regenerate , as in his owne Temple , noting thereby a fauourable residence .

doctrine The holy Spirit dwelleth in the Regenerate . 1. Cor 3.16 .

Vse 1. The Apostle iudges the Holy Ghost to be in the Romanes ; from their holy obedience : Take heed that thou pronounce not the Spirit to be wanting , where thou seest a spirituall walking , nor affirmest a presence of it , where thou feest a fleshly .

Vse 2. As Ierusalem was the Glory of the world , because of the Temple of God : So are the Regenerate , of all men most Glorious , because they are the Temples of the Holy Ghost . In matters of the world , an vnregenerate man may be before vs ; but in this hee cannot . He may haue gold in his purse ; but wee haue God in our hearts , the right owner of them , which is the top of our happinesse .

Tenants make hauock and suffer all things to fall to Ruine , but owners are alwaies repayring : when the Diuell held our hearts , all was out of frame : Ignorance ruled in the Mind , Rebellion in the Will , Disorder in the Affections ; But the comming of the Holy Spirit , Enlightens , leades into all truth , certifies of the fauour of God , fashioneth to euery good worke , and enricheth with all spirituall grace , all those in whom hee dwelleth . Euen as Fire makes Iron fierie , so the Spirit makes vs Spirituall . This is that Spirit which is the Comforter , which cheereth and sustaineth the desolate , and despairing Conscience , and feedeth it with heauenly Manna . Surely the Conscience of a Regenerate man is a very Paradise , in which Gods good Spirit dwelleth not for a short time , but for euer .

Vse . 3 Despise not , neither wrong them which haue the Spirit , by odious nicknames , accounting it as their disgrace ( which is their Glory , ) to be Spirituall , or full of the Spirit .

Vse 4. The Spirit dwelleth in thee : Looke well to thy heart , because thou entertainest such a guest : Thou art carefull so to receiue thy friend , by whom thou art benefited , that hee may delight to stay and abide with thee . So vse thy selfe , that the Holy Spirit forsake thee not . Grieue not ( saith Paul ) Ephes. 4.30 . the Holy Spirit . If he depart from thee , his Grace also departeth with him . And though being once Regenerate , thou canst not fall from Election , and Regeneration , yet thou mayst lose the gracious feeling of thy Assurance , and in thine owne sense the Spirit be vtterly departed : as Dauid no doubt felt , as appeareth by the 51. Psalme . Which state is more bitter then death .

If therefore thou hast this treasure , take heed thou lose it not ; if thou wouldest haue it remaine with thee , to comfort thee night and day , and in the houre of Death , purge thy heart , and sweepe all euill out of it . As Kings Courts haue Porters , so Ward thy heart , that the Enemy of the Spirit , the Diuell , Enter not . 'T is a Cleane Spirit , it delighteth to dwel in such . The Temple of Salomon had a golden inside , and there was the Incense and the Lampes , &c. Thy heart is the Temple of a Greater then Salomon , euen of the Holy Ghost : Let all be Gold , and Light , and Sweet . Let there bee no drosse , nor Darinesse , nor stinking sauours , but Knowledge , Righteousnesse , Repentance , Peace , &c.

Now if any man haue not the Spirit of Christ , hee is none of his .

Hitherto the Application with the Reason : now followes the Amplification , which hath two parts : 1. A Caution , in these words : 2. A Consolation , Verse 10 , 11.

In this Caution is a Commination from the Contrary , shewing the danger that followes the not-dwelling of the Spirit in vs . We are none of Christs .

If any , In generall , Haue not the Spirit of Christ dwelling in them , as before .

He is none of his : Whose ? Christs . He is his Creature , but not his Disciple , his member . For this Spirit vniteth vs to Christ , as a member is vnited to the Head ; by which vnion wee are partakers of the benefits of Christ . This vnion is not Corporall , by touching , or by a reall entrance of his body and soule into our bodies and soules . Neither is it onely an vnion of mindes in loue : But a Mysticall coalition and growing vp together of the faithfull with Christ , into one body by one Spirit , which Spirit is in that whole body , and in euery part , as our soules are in our whole bodies and in euery part .

doctrine Our vnion with CHRIST is by the Holy Spirit , 1. Cor. 12.13 . 1. Ioh. 3.24 .

Vse 1. Great is the Glory of the Regenerate : As Dauid saith , What am I to be the sonne in law of the King ! so it is no small matter to be the member of Christ .

Vse 2. They which haue not the spirit , are none of Christs . Whose are they then ? The Diuels : and that as sure as hee is not Christs : Alasse , thou wilt say , How shall I know whether I haue the spirit or no ? As a woman knowes her selfe to bee with childe by the stirring of it : So by the working of the spirit thou shalt know it : for it is alwaies operatiue .

When Salomon builds the Temple , all the Countrey shall know it , and euery workman shall be called vnto it : So if the Spirit be in thee , there is such pulling downe of the olde man , and building vp of the new : that thou canst not be ignorant of it . Math. 2.3 . When Christ is borne , Herad and all Ierusalem is troubled : so when thou art borne againe , it is with so much trouble , and resistance of the flesh , that thou must needes bee priuie to it .

Marke the works of the spirit , both inward , and outward . When thou buiest a piece of cloth , or a vessell , thou viewest the inside and outside : so examine the worke of the spirit in thy inside , which is thy heart , and in thy outside , which is thy Life .

1. The inward worke of the Spirit is to Renew thy mind and Affections according to the Image of God ; and this is in knowledge , holynesse , and Righteousnesse : Now then heare a parable ; I passed by the field of the slothfull , and by the Vineyard of the man destitute of vnderstanding , and loe , it was all ouergrowen with thornes ; and Nettles couered the face thereof , and the stone wall thereof was broken downe . Prou. 24.30,31 . Thy heart is this field . What growes in it ? Ignorance ? Hardnes of heart ? Pride ? Couetousnes , &c. Surely an Ill Husband owes it : Heere is not the Holy spirit , but the vnholy . That heart where the spirit of Christ dwels , is as a Garden well fenced , and inclosed ; where knowledge , faith , hope , loue , patience , and the Flowers of all heauenly graces abundantly spring forth and grow ; yea , there will be the same minde that was in Christ Iesus . Phil. 2.

2. The outward worke , is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed .

1. For words : As Christ whipt the buyers & sellers out of the Temple , Iohn 2. so his spirit driues away all swearing , vnclean talke , lying , slandering , &c. out of the mouth of a regenerate man . No man that hath the spirit of Christ , can call Christ execrable . 1. Cor. 12,3 . Doest thou delight to speake of Christ and his Gospell , with reuerence and holy affections ? A signe it is of the good spirit . But disgracefull speeches of the Word , and them which professe it , & lauish in oaths , and filthie & Lawlesse communication , with ieasting which is not comely , agreeth not with this spirit .

2. And for Deeds : As a Hare may be traced in a Snow to her forme ; so is it easie by your deeds to find out what Spirit is in you . What spirit think you is in Idolaters , Hypocrites , swearers , Sabboth-breakers ? in the malicious , vncleane , proud , drunken , couetous wretches ? In Lyers , Slanderers ? &c. The spirit of Christ ? It were blasphemy so to say : Nay that vncleane spirit the Diuell , who delighteth in such , and effectually worketh in them .

Vse 3. The state of the Children of God is certaine , whatsoeuer the Papists say to the contrary . If I am Christs , I shall be saued : But if I haue the Spirit , I am Christs . Therefore , &c. True , If :

Q. How shall you know you haue the Spirit ?

A. How shall I know that I haue a Soule ? but by the effects of it , vnderstanding memory , &c. So by the worke of Grace in my heart , by my sincere loue of goodnesse , and hatred of euill , &c. which I cannot be ignorant of being in me , I know that I haue the Spirit . 2. Cor. 13.5 . Know you not ( faith the Scripture ) that Christ is in you ( by his Spirit ) except you be reprobates ? And againe , Wee haue receiued the Spirit of God , 1. Cor. 2.12 . that wee might know the things which are giuen to vs of God . What things ? All Spirituall grace present , with perseuerance , and all the good things of glorie to come . Lyra. That wee might firmely and without doubt know ; for looke what a demonstration by causes , is in humane things ; that in Diuine , is the Reuelation of the spirit through Faith . The end then why God giueth vs his spirit , is to make vs know that we are in his fauour , and shall be partakers of the glory to come : and by consequence that we shall perseuere in grace , without which the future glorie cannot be obtained .

But thou wilt say , I feele Infidelity in mee which grieues me . It 's well thou feelest it with Griefe : this argues not the absence , but rather the presence of the spirit : For the spirit doth not make vs omnisciens and impeccable , doth not beate downe sinne in vs at a blowe ; doth not kill corruption outright . No. Corruption will be an Inmate with the spirit in this life , doe what we can . Yet such a man for all this hath the spirit , and is spirituall .

If thou goe by a Noble-mans house , thou knowest that there are horsekeepers , skullions , and such like ; yet , if thou be asked who dwels there ; Thou sayest such a Noble man , naming the Lord of the house , and not these baser people . So Corruption dwelleth where the spirit ; but gouernes not , but is an vnderling ; and therefore we are in account spirituall .

VERSE 10. And if Christ be in you , the bodie is dead because of sinne , but the spirit is life for righteousnesse sake .

NOw followes the other part of the Amplification , which is Consolation , which is double : The 1. verse 10. that we are certaine of eternall life . The 2. verse 11. that wee are certaine of the Resurrection of our bodies . He brings in both , by an Occupation , against two grieuous Tentations , the first in the 10. verse , Thus : You say that the spirit is in vs . Alasse ! what are we the better ? We are subiect to pouerty , sicknesse , death it selfe as well as others . Vnto this Paul answeres , first , by a Concession , The bodie is dead because of sinne : Secondly , by a Correction : But the Spirit is life for Righteousnesse sake .

First of the Concession .

And if Christ be in you : Before hee said , the spirit of God , and of Christ ; now Christ ; because Christ is in vs by the Spirit and Faith : Not Corporally , but Spiritually , which manner of his presence is the best . Ioh. 6.63 . We need not plucke him down out of heauen by any Inchantment ; as the Papists into their sacrament of the Altar , that we might partake of his vertue ; as not the Sunne to partake of his light .

The body . Corruption , or the vnregenerate part , say some . a a Chrysoft . Piscator . But not so ; for when Paul cals corruption a Bodie , it is with an Addition , of Sinne , or Sinnefull , or Death . Rom. 6.6 . Col. 2.11 . Rom. 7.24 . Heere it is for the Masse of Flesh and Bloud , the Naturall bodie . b b Aug. lib. 1. Ret. cap. 26.

Is dead : not is mortified , but dead : addicted to the Necessity of death , which necessity it had not before sinne c c Tho. Aqui. et ante eum Aug. loco modo citato . . But dead is more , we dying euen from our birth ; death hauing made his seisure already because of sinne remaining .

doctrine Doct. Though Christ be in the Regenerate , yet are they subiect to death , Heb. 9 27. Rom. 5.12 . Where sinne ( that is originall ) takes hold , there death enters , by sicknesse and other mortalities , the forerunners , and Parts d d Mortes partiales . Pererius in Gen. lib. 4. de Creat . hom. num. 166. of Death , though the Curse and sting bee taken away : For as the lines from the Circumference determine in the Center : so all paines and sicknesses tend vnto Death .

As God sent to Hezekiah to put his house in order , Esay 38. because hee must die : So the Remembrance that the body is dead , should perswade vs to thinke of death , and prepare for it . Thy liuing body is called a very Carkasse . Vse .

If we see an old man stooping and sickly , we say he carries his Beere on his backe : It 's the case of vs all , olde and young . Death the King of feare and Terrors , Iob 18.14 . plants euen from the first houre of our life , his Ordnance of Sinne , to batter the wals of our bodies . Thou seest Death is entred into the Citie of thy Body . Take heed it Vanquish not the Castle of thy Soule ; if it doe , then both bodie and soule must to the Diuell .

It 's lamentable to obserue , how many that haue the wals of their house shaken , and vndermined , ready to drop downe , yet prouide not for their soule ; abate not of their pride , Couetousnesse , &c. practising such things , whereby they dye more : Obrepit non intellecta senect. Iuuenal . saty , 6. Euen dying , before euer they beganne to liue , and departing this world , with as little vnderstanding and sense of God and goldlinesse , as they came into the world . Olde age will steale vpon thee ! Before it comes , learne to liue well : when it is come , learne to dye well ; nay , alwaies meditate thou of death , it will cut the combe of thy pride , and make thee neither to glut thy selfe with pleasure , nor to be greedy of the world : For thou must Dye . And I counsell thee to dye quickly vnto Sinne , that thou mayst liue euer in righteousnes and euerlasting glory .

But the Spirit is life for righteousnesse sake .

Now of the Correction . Where wee haue 1. The Thing : Life : 2. The Illustration . 1. By the Subiect : The Spirit . 2. By the Signe : For Righteousnesse sake .

But the Spirit : The Regenerate Spirit , say some a a Chrys. : The Regenerating Spirit , say b b Martyr . Aretius . others , but , in my opinion it is better taken for the c c Beza . Soule , because so it holds best correspondence with the words of the Concession , & yet if we so take it ; both the other must be supposed : For hee meanes such a soule , as is Regenerate by the Spirit .

Is life : If Spirit be taken for the Regenerate part : Then , is made to liue . If for the Holy Ghost , then , quickneth and maketh to liue ; if of the soule , then , Is life , signifieth , liueth for euer . For Righteousnesse sake , of Christ ; Imputed to vs : Inchoated in vs . That the Cause , this the Signe of this life .

doctrine Though the bodies of the Regenerate be subiect to mortalitie and death , yet their soules are not , but they doe now liue , and shall for euer , for Righteousnesse sake , Gal. 2.20 . Stephen dying , saith , Lord Iesus , receiue my Spirit , Act. 5.59 . This is confirmed also by the desire of all the faithfull : Abraham is said to be gathered to his Fathers , Gen. 25.8 . not his body ; ( for they were buried in Chaldea , he in Canaan ; ) but his soule .

Vse 1. This Confutes beastly Epicures and Atheists , who hold a death of the Soule : Of which number was ( I thinke ) that Lymb of the Pope , or of the Diuell , ( which you will ) the Cardinall of Burbon , who said he would not giue his part in Paris , for his part in Paradise .

Vse 2. Thou art pressed with the weight of Sinne : Bee of good Comfort . Though Sinne cling about thee as Iuy , yet by the Spirit of God thy Soule shall liue ; yea then more , when thy Body dyes . Iohn 3.36 . We are not called forth by that Spirit to destruction , but to victory . Thou hast euen here , euerlasting life . And truly hee that hath it not here in the inchoation of it , shall neuer haue it in Heauen , in the perfection of it . This is that which enables vs to ouercome the feare of death .

Wicked men are afrayd to dye , yea , they would liue here for euer , because they haue no assurance that when they dye , their soules shall ascend into Heauen : But Gods Children , though they feare death , yet they ouercome that Feare , and desire to dye , being well assured , that by death , their soule as a Captiue shall be deliuered out of Prison : and as a Bird , escape out of the Cage of the Body , into the celestiall Paradise , as the Soule of Lazarus : not so the soule of Diues , which went into euerlasting tormenting flames .

Vse . 3 There are Liuing Soules ; and there are Dead soules . That Soule which hath the Spirit of Christ , is a Liuing soule : that which hath it not , is a Dead soule . For as the Soule is necessary to the life of the Body , so the holy Spirit to the life of the Soule . As the body without the Soule is dead from naturall Actions ; so the Soule , without Christs Spirit , from spirituall . The Body dyes , when the Soule leaues it ; The Soule dyes , when God leaues It : Bernard . There are two Mansions or Roomes of the Soule : The lower which it gouernes , which is the Body : the vpper wherein it resteth , which is God . She quickneth the Body , God quickneth her : She is better then the body ; God is better then she . Therefore Paul saith , that widowes liuing in pleasure are dead while they liue . 1. Tim. 5.6 . Dead ; not concerning the substance of liuing , but the Quality : not that they should not be : but not be blessed .

Looke now to thy Soule : is it dead or aliue ? Life of the body is discerned by sense and motion ; so in Proportion that of the Soule .

What knowledge hast thou of Spiritual things ? What taste and delight hast thou in the things of God ? Dost thou heare and feele that which is spoken out of the Word ? If not , thou art Dead . He that is onely asleepe , by great noyse and blowes may be wakened . Thou art not by the trumpet of the Word , nor by the scourge or diuers crosses . Certainly thou art dead . Art thou starke and stiffe , not stirring hand or foote in any good duty ? Alas , thou art dead ; yea , hee is not more dead that is put into his graue then thou art . Thou feelest it not : The more miserable art thou . Thou shalt feele it ; and when thou dyest , before thy Executors can carry thy body to the Graue ; thy soule shall bee carried to hell by the Diuell . Hence is it that the Death of the wicked is called a very ill death .

We lament the bodily death of our Friends : here is cause of lamentation when their soules dye also . If a house be burnt with the goods , all haue compassion : but if the Owner also , his Wife and Children be consumed with the fire , wee cry out Alas . So when the soule and all perishes , here is matter of griefe . For this , ( as many thinke ) was Dauids mourning for Absalon , 2. Sam. 18.33 . because as his body hung fearefully on the tree , so his soule might hang in hell for ought hee knew . O , what a sweet Comfort is it ouer our Friends departed , if they haue dyed well , with tokens of Grace ! Labour thou for such a death , and be carefull for thy soule . A dead body is a gastly thing to behold ; a thousand times more vgly , if it could be discerned with bodily eyes , is a dead soule ; such is euen like the Diuell .

VERSE 11. But if the Spirit of him , which raised vp Iesus from the Dead , dwell in you ; he that raised vp Christ from the dead , shall also quicken your mortall bodies e e Or , because of his Spirit . by his Spirit that dwelleth in you .

THe second Consolation in this Verse . As the former shewed the happinesse of the Godly in regard of their soules : so this in regard of their bodies : and it is inferred by an Occupation , from the words of the 10. Verse , thus : I confesse , Paul ( might some say ) that the soule liues : but the Body is turned to dust and perisheth . Nay , saith Paul , Euen the body shall be raised vp and quickned , that the Regenerate may be happy in body and soule .

These words haue two parts . 1. A supposition : If the Spirit , &c. dwell in you . 2. A Conclusion : Hee that raised vp Christ , &c.

If : This Conditionall , is not to be taken as if the Apostle , doubtingly did suspend his Iudgement ; or call into question their hauing the Spirit : but as taking it granted , both that Christ is risen , and that they haue the Spirit : so our Sauiour : Ioh. 14.15 . If you loue me , keepe my commandements : not doubting of their loue , but from thence vrging their obedience .

Two things are supposed : 1. That the Spirit of God is in them . 2. That Christ is risen by the power of the holy Holy Ghost . Verse 9. Of the former of these before . The later is a part of the Creed , which I purpose not to runne into at this time .

The Conclusion declareth the Argument : Thus : If the Spirit of God be in you ; then the Spirit will quicken your mortall bodies . But the Spirit of God is in you : as hath been declared . Therefore , &c.

The Consequence is proued from the like . The Spirit hath raised vp Christ , therefore will it you , being his members .

Here two things 1. The Action . Quickning . 2. The Amplification .

1. From the Efficient , God , described by an Effect . The Raising vp of Christ . 2. The Subiect . Quickened . Your mortall bodies . 3. The Condition of them whose mortall bodies shall be quickned . Theirs in whom the Spirit dwelleth .

He that raised : that is the Father : so the Soune : so the Holy Ghost raised Christ , it was the worke of the whole Trinitie , who in workes without , are vndiuided .

Shall quicken . Not raise : for the wicked shall bee raised , but they shall not be quickned as the Godly ; namely , with a Spirituall life . And yet Paul saith ; 1. Cor. 15.22 . As in Adam all dye , so in Christ shall all be made aline , vsing the same word which heere . But the Answere is , that All may bee taken distributiuely , thus . As many as are in Adam , dye ; and as many as are in Christ , shall bee made aliue . Hee saith , All and All , to shew that none dye but in Adam , and none are made aliue but in Christ .

Your mortall bodies : Aug. Epist. 57. Dard. that is , soules dead in sinne , say some a a Piscator . : but that s too hard . Your mortified bodies , say others b b Sarcerius . ; but better , your mortall , that is , your base , vile bodies , subiect to dying : They shall be quickened . That is their naturall body shall rise a Spirituall c c 1. Cor. 15.44 . , and their mortall shall put on immortalitie d d 1. Cor. 15.54 . , so that they shall haue no death nor mortalitie . e e Vt non solum non sint mortua , sed ne mortalia , Anselm .

Your , euen your , as it is in the Greeke .

By that his Spirit which dwelleth in you : That is , by reason of their vnion with Christ , through the Spirit .

All that are Regenerate shall in the power of Christs Resurrection , be raised by his Spirit that dwelleth in them , Luke 20.35,36 . Ioh. 6.40 . 1. Cor. 15.20,21,22,23 .

Here haue we an Argument against the seeming impossibilitie of the Resurrection . The Sadduces account it vnreasonable * * Mark . 12.18 . . The Philosophers Ridiculous , f f Act. 17.18 . Hymeneus and Phyletus said it was past

g g 2. Tim. 2.18 . ; and many yet doubt of it . To all which I say , Consider the Author , and cease to Doubt : Paul illustrates it by naturall things : As Wheat dyes and riseth i i 1. Cor. 15.36.37,38 . : so the day k k Dies moritur . in noctem , &c. : Trees also wither and re-flourish . Why not our bodies : we hauing a Promise ?

Doest thou beleeue Christs Resurrection ? Else wert thou nor a Christian ? The Iewes beleeue he dyed , the Christians that he rose againe . Beleeuest thou this ? Then beleeue thine owne : as the body drownes not so long as the head is aboue water : so if thou bee a member of Christ thy Head , thou shalt not be left behinde ; but euen thy body shall be receiued into Heauen , Whither hee hath carried the pledge l l Tert. ib. c. 37. of it in his owne humanitie . Bee secure , O flesh and bloud , you vsurpe Heauen in your Head Christ .

Adam had a possibilitie to dye if he sinned : and a necessity of dying because he sinned : Our mortall bodies shall receiue an impossibilitie of dying by the Quickning of that Spirit : That as Christ dieth no more m m Rom. 6.9.18 . , so death hath no dominion ouer vs . This comforted Iob in the day of his sore trouble n n Iob 10.25 . : and this was the Comfort of the poore Iewes vnder Antiochus Epiphanes , they looked for a o o Heb. 11.35 . better Resurrection , to be as Sugar to rellish the bitternesse of the Crosse .

Note a secret . Your mortall bodies : The same which they carried about with them , shall be raised vp , and a revnion of the bodie and soule at the last day . No accidentall thing can vtterly destroy an Essentiall . But death is accidentall , and the vnion of body and soule essentiall . Therefore that vnion cannot in reason perpetually faile . Some of the Heathen e e Plato . acknowledged that the separation of body and soule , could not be finall .

Ruffinus saith , that his people , in repeating the Creed would say , I belieue the resurrection of this Flesh f f Carnis huius , Ruff. in exposit. simbol . inter opera Cypr. : as though they had clapt their hands on their breasts . So Paul saith , This Corruptible g g 1. Cor. 15.54 . . But some will say : Some men are lame , some deformed ; shall those bodies rise so ? I answer : The same in substance shall rise , not in infirmitie . Lazarus without his sores , Mephibosheth without his lamenesse : Such things shall be taken away in the elect : for defect and deformitie cannot stand with that glory . And for the Reprobate , it is thought by some Diuines to be probable , that their defects shall not be supplied , but suffred , for the encrease of their shame and punishment h h Tilen. syntag. disput. Theolog. parte altera loc de Resurrect. Thes. 37. .

The Iustice of God requires that the same , not another body should rise , to punishment or blisse . That hand , those feet , those prowd adulterous eyes , that blaspheming tongue shall rise againe to receiue condigne punishment . And on the contrary , those hands that haue beene lifted vp in prayer , and stretched out to relieue the Saints , those that haue wept for sinne , that tongue which hath glorified God ; That body that hath suffered for Christ , shall also rise to be partaker of his glory .

doctrine Vse 5. Those which haue the Spirit of Christ dwelling in them , shall haue a ioyfull Resurrection , others not : As the sleepe of sound and sicke men differ : So the Resurrection of good and bad . Sound men are refreshed , sick men haue sick sleeps , and are the worse when they awake : so shall the Resurrection be . Then shall bee a generall gaole-Deliuerie : but some shall be acquitted , some deliuered to the Executioner to bee tormented : and these are said to perish , not Physically but Theologically , being depriued of blisse .

We must all rise . How wouldst thou rise ( which readest these things ? ) wouldst thou rise with feare and terrour , or with ioy and confidence ? If thus : then repent and forsake thy sinnes , and thou shalt . For the hope of such resurrection depends vpon an holy Conuersation . Alasse ! what shall become of thee , thou Drunkard ? &c. When thou dyest , thou hast done : but God hath not done with thee . Thou shalt no sooner peepe out of thy Graue , but thou shalt see him come to judge thee , whom thou hast pierced , despised , disobeyed . What Confusion shall it be vnto thee ! Thinke of it and repent : lest at that day thou wish thou hadst beene a dog or a toad , for that shame and condemnation thou shalt then vndergoe .

VERSE . 12. Therefore , brethren , we are debters , not to the Flesh , to liue after the Flesh .

Verse 13 , 14 , 15 , 16 , 17.

HEre beginnes the Exhortation , the Effect wherof is this ; seeing we expect such things , & the state of them which liue after the flesh is so miserable , wee ought to liue after the Spirit , and not after the Flesh .

There are diuers Arguments whereby this Exhortation is vrged ; The first is in the 12. verse , which is taken from Equitie and Iustice . Suum cuique To giue euery man his owne is the voyce of Iustice . But we are debters to the Spirit : therfore our life must be spirituall .

Therefore : an Illation sending vs to the things before deliuered : wherin ( me thinks ) the Apostle dealeth like a braue Generall , who hauing spoken of the glory of them which conquer , and the shame of them which are conquered , doth animate his souldiers to fight it out manfully , and to subdue the Flesh .

Brethren : This is an Insinuation , the better to perswade them .

Wee : Not including others , and excluding himselfe , but concluding all .

Are Debters : Debters are of two sorts : Ciuill , which owe money , &c. to men : Secondly , Theologicall : And this is also double . 1. Sinne . 2. or Obedience . Sinne is a debt , so called in the Lords Prayer , not that we owe sinne , or that our sinnes are owing to be done : but because we owe the punishment to be vndergone ; hauing by our sinnes forfeited body and soule to be damned . And therefore sinnes are so called by a double figure : Metaphora . Metonim . effecti . but this debt is not here meant .

The other Theologicall debt , is the debt of obedience ; which we owe to God , for our Election , Vocation , Iustification , &c. So it is taken here ; not so in the Lords Prayer , for we doe not pray , neither may we , to haue the debt of obedience forgiuen .

Not to the Flesh : Flesh here , not for the body , but for corruption : for we are debters to the body ; to cloath it , to feed it , &c. that it may bee a fit instrument for the soule to serue God : but we are not debters to the corruption to liue thereafter .

Here the Antithesis is omitted , but necessarily to bee vnderstood . But to the spirit , to liue after the spirit , that is , holily .

This verse hath two parts : First , an Affirmation . Secondly , an Amplification . The Affirmation , We are debters . This is amplified ; first , by an Illation , Therefore . Secondly , by a Friendly compellation , Brethren . Thirdly , by a generality , We. Fourthly , by the Creditor , who is here set downe Negatiuely , Not to the Flesh . The Affirmatiue to bee supplied , But to the Spirit . Fiftly , by the debt which we must pay , Life , or liuing ; that is , thoughts , words , deeds . And this is also negatiuely set downe , and to bee marked , Not to liue after the Flesh . For we owe something to corruption , but death , not life .

doctrine All the Regenerate are to liue to God in obedience , not to the Flesh . This is proued out of the Preface of the lawe , Where , before God requires any thing , he shewes that we are in his debt . I am the Lord thy God , &c. So Ioshua 24.15,16 . 2. Corinth. 7.1 . Gal. 5.25 .

Vse 1. Here is a double note for Ministers : first , to vse louing and friendly words to winne their Auditours to suffer the words of Exhortation . Secondly , not to exempt themselues : but as they would haue part in the promises they offer ; so to acknowledge the duties which they vrge . As Nepthali , they must giue goodly words * * Gen. 49.21 . , and also bee examples to their flocke * * 1. Pet. 5.3 . , putting their own shoulders to the burden which they lay vpon other * * Mat. 13.4 . .

Vse 2. Our Obedience is debt , therefore not merit . What wee receiue of GOD , is of Grace , what wee render , is due debt : and when wee haue payd all wee can , wee are vnprofitable seruants .

Vse 3. The Grace wee receiue , frees vs not from Obedience , but binds vs the more . If thou make another vse of Gods fauor , thou art a Libertine . The mercies of God , make vs debters to offer vp our bodies and soules to his seruice . Rom. 1. ver. 1.

Vse 4. Thou owest Obedience to God . Pay , pay . The borrower is a seruant to the Lender , Pro. 22.7 . and hee that receiueth , to him that giueth . Thou hast receiued all of GOD : therefore thou owest for all . Thinke of payment . So did Dauid : O saith he , Psal 116. I am greatly indebted to God : What shall I pay ? As men , that hauing gotten other mens goods into their hands , will not pay , but breake , or run away , are infamous : So thou , if hauing receiued Body and Soule , and all from God , shouldst deny thy seruice .

Hee that lets a Farme , lookes for his Rent ; and hee that hires a seruant , expects his worke ; yea , Baalam is offended , if his Asse serue him not . Should not God much more exact thy seruice ; who hath Created , Preserued , and Redeemed thee , euen by the bloud of his Sonne ? If a Prince commit to his subiect a Peece of Importance , and hee render it vp to the Enemy , will not all men hold such a subiect for a ranck traytor ? What art thou better then a Traytor ; if , hauing receiued many Castles of thy Lords to keepe , as thy Tongue , thy Eyes , thy Hands , thy Body , thy Soule , thou yeeld and sell them to the Diuell by Blasphemy , Drunkennesse , Pride , Vncleannesse ? &c. Ah wretch , thou receiuest with one hand from God , and giuest to the Diuell with the other .

If thy neighbour bee offended with thee , thou vsually saist , I care not for him , I owe him nothing . Remember thou owest the Diuell nothing , why shouldst thou serue him ? When Sathan tempts thee to sinne , answere him thus : I owe thee nothing , Sathan , why requirest thou my seruice , which is due onely to GOD , from whome I haue receiued all things ?

Policarpus being vrged to remember Christ , and to sweare by Caesars fortune : answered , Euseb. Eccles. hist. lib. a. cap. 15. This 86. yeeres haue I serued my Lord Christ , and he hath been alwaies my good Master ; I will not now deny him . Remember this holy man , and pay thy Vowes and Debts to God .

Vse 5. Men that are runne farre in debt , and pay , and pay , and see no end of their debt ; many times grow desperate . Thou owest much to God , and art vnable to pay , be not thou therefore negligent and carelesse . The Prodigall Child spent all : but he recouered all and more by humble repentance , begging pardon . Doe thou so . Pay as farre as thou canst : Craue pardon and remission for the rest , by the Obedience of Christ . God accepts of a willing minde for the deede . There is great difference betweene debts owing to men , and owing to God . The more wee pay of our debts to men , the lesse we haue ; but the more we pay to God , the more we haue , and are the better able to pay . The more thou prayest , the better able thou shalt be to pray , &c.

VERSE 13. For if yee liue after the Flesh , ye shall dye : but if ye through the Spirit doe mortifie the deeds of the body , yee shall liue .

IN the 12. Verse the Apostle had an Argument , ab aequo & honesto , which were enough to perswade ; but in this Verse he more strongly vrgeth it . Adhibet calcaria . sortiora . Martyr .

The Argument is drawne from the contrary Ends of obedience and disobedience , and so containeth two Arguments : the one , a Commination in the first part of the Verse : the other , a Promise in the latter : both Conditionall , as all Promises and Threatnings are .

If yee liue after the Flesh : Following the lusts of your corrupt heart .

Yee shall dye : Not onely the death of the body in the separation of the soule from it but of the soule in the separation of it from God .

Q. But why saith he , Ye shall dye , and not Ye shall bee damned ; in as much as that is chiefly meant ?

A. Because the Spirit of God would driue men from Sinne , by that which is most fearefull , which is Death . The remembrance of Death doth more forcibly moue the minde , then the remembrance of Hell ; though hell bee a thousand times more grieuous then Death . For our Affection is moued according to our knowledge of the thing : That which most wayes is knowne , affecteth most : wee know hell onely by Faith : but wee know death to bee fearefull , by Faith , by Reason , and by Sense . By Faith , because the Scripture declares it : By Reason ; because it is a separation of things , so neerely and naturally ioyned and consenting . By sense ; because we feele it growing vpon vs euery day .

But if yee mortifie : that is , beate downe , cut off , cast away , cause to dye : a Metaphor taken from Surgeons , who before they cut off a Limbe , mortifie the place .

The deeds of the body : That is , Actions and Affections : but actions are named , because by actions , affections are manifested . The body is either taken for Corruption : or rather euill deeds are called the deeds of the body , because the body is the instrument of working them .

By the Spirit : Sarcenus . That is , the helpe of the Holy Ghost : or by the Regenerate part .

Ye shall liue . Eternally in happinesse : Of the which Sanctitie is the way : This life scarce a shadow . In the latter part , there is the Promise . Ye shall liue . The Condition , If ye mortifie the deeds of the body by the Spirit . Where 1. The action , mortifie . 2. The Obiect ; The deeds of the body . 3. The meanes , By the Spirit .

doctrine Saluation is promised on the Condition , that we liue not after the Flesh , but after the Spirit , Rom. 6.22 . Gal. 6.8 .

Vse 1. A hard thing it is to forsake sinne ; it is mortification . It is hard for old friends to part : wee lay together in the same wombe ; and it hath beene our vnhappy play-fellow and companion , euer since wee were borne : Yea , sinne stickes as fast in our nature , as a tooth in our heads , or our soule to our body : as we cannot part from these without paine ; so neither from Sinne . .

It is the nature of Sinne not to bee driuen away , without force and violence : A few angry lookes , and sharpe words will not doe it . You may rate away your dogge , but sinne will not stirre for words , as appeares in many , who will speake bitterly against their sinnes , and themselues , with Beast , Wretch , &c. and yet anon to the practice of them .

When thou hast to deale with Sinne , haue no compassion , but fight against it with a bloudy and cruell mind : So much as thou sparest it , so much thou hurtest thy selfe . 1. Sa. 15.20,23 . 1. Kin. 20.42 . Saul spared Agag , and Ahab spared Benhadad , but it was their ruine : so if thou sparest sinne , it will cost thee euen the Kingdome of Heauen . Kill therefore thy sinnes , or they will kill thee . It is a case of life and death . Be carefull ; Old wounds must haue strong medicines . O , what adoe haue wee with Pride , Hypocrisie , Couetousnesse , Lust ! Hee that fauoureth these , let him want fauour .

Vse 2. The deeds of the body are mortified by the Spirit : Wee doe the worke , but by the power of the Spirit . The strength vnto mortification is put into vs from Heauen . We are as able with our little finger to shake the foundation of the earth , as to shake out sinne by our owne strength .

He that goes among Lyons , must needs be torne in pieces : Sinnes are Lyons . Hee that stands vpon the shore when the tide comes , thinking to beate backe the water with his hand , is soone eaten in , and drowned . Sinnes come vpon vs as waues , we must drowne , if God help vs not . By Gods helpe , the walles of Jericho fell downe , Samson kild a Lyon , and Daniel is safe in their very den , and Moses diuides the Sea . So mortification of Sinne is possible by the helpe of the Spirit , otherwise impossible . When therefore thou feelest Pride , Couetousnesse , Lust , growing vpon thee , begge the help of the Spirit , or else thou art vndone . Pray with the words of Iehoshaphat . 2. Chron. 20.12 O Lord God , there is no strength in me to stand against these sins , neither do I know what to do , but mine eyes are toward thee .

Vse 3. If you mortifie : he speakes to them , which had mortified sinne before , they must continue so doing . In this life thou shalt neuer want something to be mortified . Hast thou begun to repent ? Neuer giue ouer so long as thou hast a heart to sigh for thy sinnes .

We weede our Gardens , and are euer weeding . Sinnes are ill weedes , and grow apace ; our hearts are a Step-mother to Goodnesse , and a naturall mother to Vice ; therefore be alwayes dealing with it . The Captaine that batters the Enemies Fort a day or two , and then giues ouer ; giues the more courage to the enemie , and loseth his labour . So is it if wee continue not our course of mortification . Elisha was angry with Ioash for smiting the ground but thrice with the arrows . 2 King . 13.19 . O , saith be , thou shouldest haue smitten fiue or sixe times , and then thou shouldest haue smitten the Aramites till thou hadst consumed them . So , leaue not thy sinnes till thou hast consumed them , lest they consume thee .

Vse 4. There is a necessity of mortification ; the want wherof brings a Necessity of damnation . Those things which God hath ioyned , no man can part : Hee hath ioyned vnmortified sinnes and death together , they cannot be parted .

When thou goest to buy a commodity , if the price bee great , thou forbearest : and shalt thou fly vpon sinne , knowing what it will cost thee ? If Iudas had knowen as much before he betrayed his Master , as hee now feeles , it is likely hee would neuer haue committed that villany . Mortification is tedious , but heauen is sweet . Men are content to goe all day after their hounds and hawkes , to endure hunger , thirst , &c. for their pleasure ; and what get they in the end ? some silly creature that is scarce worth the hauing . But Heauen is worth the hauing , refuse not a short labour for the obtaining so infinite a reward .

VERSE 14. For as many as are led by the Spirit of God , are the sonnes of God .

THe latter part of the verse going before is here prooued : namely , that such as mortifie the deeds of the bodie by the Spirit , shall liue . The argument is taken from the proper subiect of the life before spoken of ; that is , the sonnes of God . Thus , The Sonnes of God shall liue . But they which mortifie , &c. are the sonnes of God . Therefore they shall liue . The Minor is proued thus , They which are led by the Spirit , are the sons of God . But they which mortifie , &c. are led by the Spirit . Therfore .

As many as are led by the Spirit : that is by the holy Ghost .

Led . Those things are said to be led , which are mooued by a superiour instinct a a Aquin. in locum . , which is either Common or Proper : of the common , all men , the Reprobate , yea , beasts are partakers . The beasts come to Adam b b Gen. 2.19 . , to Noah c c Gen. 7.8,9 . : the Beare slaies the Children d d 2. Reg. 2.24 . , the Lyon the old Prophet e e 1. Reg. 13.24 . by this common instinct . The proper is that , whereby the elect children of God are mooued to beleeue , repent , &c. This is here meant .

Are led ; Not furiously , but mildely and familiarly : not as bruite beasts , but as reasonable creatures ; Not as though we doe nothing , but lest we should doe no good thing : we are actuated by the good spirit that we may doe .

Neither are we led violently and against our will , but willingly : and yet were we not willing before we were led : but in the leading made willing to be led : so willing , that when God hath once breathed his grace vnto vs , we cannot resist , but earnestly desire to bee led . And yet is not the nature of the will ouerthrowne , nor naturally so determined to one side , that as heauie things mooue downeward by an inward beginning , so the will absolutely can only affect this one thing . But as Orators by their Eloquence doe rule in the minde of their Auditours ; so God much more effectually drawes vs to desire Christ , and affect the Gospell .

If a couetous man were offered to take what hee would of a heape of Gold ; no man doubts but hee would gladly embrace such occasion , though simply and absolutely it were in his power to refuse it . So our heauenly Father doth so commodiously shew vs the Riches of his Grace , so louingly doth he inuite vs to receiue it ; and so aptly doth hee exhort vs , that he doth perswade vs , without any impairing of our wills : so a Beast with prouender , Children with Nuts , and euery one is led or drawne by his pleasure . We are then led being willing , not before , but after grace receiued .

Are the Sonnes of God : not making vs such , but declaring vs to be such .

The Sonnes , that is , Children , as verse 16. for sonnes and daughters are in the Couenant .

doctrine They which follow and obey the counsell , prescriptions , and precepts of the Spirit , are the sonnes of God , Ioh. 1.12 . Ioh. 6.45 . 1. Ioh. 3.9 . Now it is the Spirit which workes faith , teaches and begets vs .

Vse 1. Take knowledge of thy Impotency to good things without the spirit . As a guide to a blinde man , or as a Nurses finger to a little Childe , so is the Spirit to vs ; without the which we can neither discerne or walke in the good way . Without the Spirit wee catch many a knocke by stumbling and falling at euery sinne . As therefore the little childe when it would first goe , reaches for the Nurses hand ; so , craue thou the Spirit , to bee led into the knowledge and practice of the Truth .

The Israelites that would presently goe towards Canaan without Moses , were all slaine ; Num. 14.45 . so is it not safe to attempt any thing without the Spirit , which is to bee our Counsellour , and to vs as the piller of the Cloud was to the Israelites ; the Rule of their marching and pitching their tents .

Vse 2. If thou yeeldest thy selfe , and thy reason and affections to he led by the Spirit , thou art the Child of God , & so contrarily : which that thou mayst the better discerne , obserue 2. things ; first , the way wherein . Secondly , the minde wherewith thou walkest .

First , Are drunkennesse , whoredome , &c. thy waies ? who led thee into these waies ? The Spirit ? no : the Diuell leades thee , for these are his waies . Are Faith , Repentance , Humility , &c. thy wayes ? How camest thou into these wayes ? The diuell would neuer bring thee into them , nor thy selfe neuer haue chosen them . Surely , if these bee thy waies , thou art led by the holy Spirit , whose waies these are .

Secondly , what is thy minde ? Doest thou walke in the way of Prayer , hearing the Word , Repentance , &c. willingly , and cheerefully ? Thou art then led by the Spirit : for though we may be found in these wayes : yet if we walke in them as a Beare is drawne to the stake , we are not led in them by the Spirit ; for the Spirit makes vs delight in such things .

Euery thing liues according to the breeding , water-fowles are euer paddling in the water , & Land-fowles are feeding on the dry ground . So , if thou hast a spirituall breeding , all thy delight will be in spirituall things ; if a carnall onely , then in carnall .

VERSE 15. For yee haue not receiued the spirit of bondage againe to feare ; but yee haue receiued the Spirit of Adoption , whereby we cry Abba , Father .

IN this verse the Apostle prooues , that those which are led by the Spirit , are the children of God ; by an effect of the Spirit in them , which is to call God , Father . Which is amplified by an opposition of their former estate , which was an estate of seruile feare . As if he should say by an Occupation : It may bee , you feare in regard of sinne inhabiting . But the profiting you haue made , is not in the addition of such slauish feare , wherwith formerly you were possessed : but that which you haue now receiued is a more excellent effect of the same Spirit , which is the Grace of Adoption .

Heere two effects of the Holy Ghost are opposed : for in some the Spirit workes feare , in other , loue and assurance ; and first , feare ; then , assurance , that we may , stirred vp to seek assurance : Feare ; the signe of the spirit of bondage : Confidence and assurance in God as a Father , the proper effect of the Spirit of Adoption .

You haue not receiued the spirit of bondage ; Paraeus . Not the Diuell , nor the Law , as some haue interpreted , but the Holy Ghost .

To feare : Seruilely ; Againe , that is , yet , still , or more , 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 a Chrysost. : or of all people , Iewes and Gentiles b b Anselm . , or a double paternity , of all by Creation : of the Elect , by Grace c c Lyra. : or earnestnesse in calling vpon God d d Martyr . , or an Exposition ; as Abba , that is to say , Father e 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 a Tho. Aquin. . For here such a one makes thee an heire ( saith one b 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 b Ambros . in locum . by the Parable in the Gospel , Luke 15.11 . where the Father giues his Child his portion , while himselfe liueth . In earthly inheritances , the Father dyes , giuing place to the Sonne . In heauenly , Sonnes must dye , that they may liue with their Father .

Ioint heires with Christ : Christ alone is the naturall heire : we co-heires by the Adoption . He the Head , wee his members . He the elder Brother , hauing a portion sutable to his eldership : wee yonger Brothers , hauing a proportion fit for vs .

doctrine All that are the Children of God , are heires with Christ , Gal. 4.7 . Ephes. 1.14 . Tit. 3.7 . 1. Pet. 1.3 . Iam. 2.5 . Act. 20.32 .

Vse 1. Heauen is an Inheritance , therefore not merited by vs .

Vse 2. Men part with that , which they cannot carry with them . If they could carry their inheritance with them when they die , they would leaue but little for their Children . God giues that which we deserue not , which hee can keep from vs . If men expect thankes : much more may God exact it , that he giues vs such an Inheritance , making euery one an heire , ex asse , to the whole . For the Heauenly Inheritance is not diuided .

The excellency of this Inheritance is in foure things .

1. The vniuersalitie of it : All the children are heires : Iewes , Gentiles , Male , Female : If a Child , an heire .

2. The extent of it : For euery child is an heire to all , and hath right to all : In earthly Inheritance , if there bee many Children , euery one cannot possesse the same without diminution of it . The more diuide , the lesse is euery ones part . Here not so . This is not Diminished , by the multitude of possessors ; nor impaired by the number of Co-heires ; it is so much to all , as it is to a few ; so great to singulars , as it is to all .

3. It is certaine : If a Child , an heire without doubt ; neither can Satan Coozen vs of it : neither can we lose it : Many are heires on earth , but their inheritance is kept from them : we cannot be kept from this .

4. It is sufficient . Riches enough , such as the eye hath not seene , &c. Aug. Serm. de Tempor . And if it will suffice vs to be like Christ in glory , and to be where he is then must it needs be sufficient : for thus it shall be . 1. Pet. 1. 1. Cor. 2.9 . Ioh. 17.

Here we are admonished of diuers duties .

Vse 3. 1. We are here , as in our none-age , vnder discipline : let vs be patient if poore : The hope of Future reuersions , must make vs content with shorter maintenance for the present .

2. Wee haue an heauenly inheritance : let vs not build our nests here on earth , being couetous & greedie of the world , as though wee looked for no more then any wicked man . Carnall men seeke this world : for it is their portion . Heauen is ours , let vs seeke that .

3. Be sure thou bee a childe , and thou shalt haue a childes part : the Inheritance will follow , as the Prodigall childe perswades himselfe , that if he can obtaine his fathers fauour , hee shall haue bread enough .

4. Walke worthy of such an Inheritance : present benefits binde vs . The future should much more , because they are much better . Thou art my portion ( saith Dauid ) Psal. 119.57 . I will keepe thy Law . The Amplitude of this inheritance should moue vs , and yet many Esaus contemne it , and sell it for a Messe of pottage , as if it were a contemptible thing : but Esau is branded for a Profane wretch for it , Heb. 12.16 . and so are all they that prefer sinfull pleasures before the Kingdome of Heauen . As heauen is the proper place of the Children of God , who walke in obedience : So the portion of the wicked , Mat. 25.41 . is with the Diuell and his Angels , and Hell their owne or proper place , as it is said of Iudas . Act. 1.25 .

As Naboth refused to sell his Inheritance : so resolue thou not to lose thine , by thy vngodlinesse and sinne .

If so be that we suffer with him , that we may bee also glorified together .

In these words are the Condition of the Inheritance : where Saint Paul closely and sweetly fals into the second part of the Consolation .

Hitherto hee hath comforted against the Remainder of sinne : Now to the 31. Verse , hee remoueth the other impediment of our Comfort , which is the Crosse .

The Summe is , that the Heires of Glory are not to bee dismayed , or to faint vnder the Crosse . This is vrged by many excellent Reasons : The first is in these words , which is brought in by an Occupation : Some afflicted might say thus : I an heire ? Thus Poore ? Thus Miserable ? Yea ( saith Paul ) this is the Condition of our inheritance , by the dispensation of GOD , that wee should first suffer , and so enter into Glory .

If wee suffer with him : Luke 23.27 . Not by compassion , condoling with him as the Daughters of Ierusalem : but by imitation , as Simons , bearing his Crosse .

That we may be glorified together ; Not with equall glory , but according to our proportion ; as his sufferings did exceed , so his glory must excell .

There may be a double consideration of these words : 1. Relatiue ; and 2. In themselues . The Relatiue , wee are heires , if we suffer . In themselues : Though we suffer , yet we shall be glorified . The Children of God may not ouer-grieue themselues : For their sufferings betokens they are heires .

doctrine The Condition of our Heauenly Inheritance is the Crosse , which glory followes , Mat. 16.24 . Prou. 3.11.12 , Heb. 12.6 . &c.

Vse 1. Here are three Arguments of Comfort vnder the Crosse .

1. It is an assurance that we are heires . The Crosse is painfull ; and Ease is sweet : but as hee who loues his money , yet willingly parteth with it , for assurance of his Title to an earthly inheritance : so , though we loue our quiet , our bloud , our liues , yet if the expence of them will confirme our Title to Heauen , we are not to discomfort our selues .

2. We suffer not alone , but with Christ . Wee are of his Order : Knights of the Crosse . It is comfortable to haue companions in trouble ; we can haue no more comfortable companion I am sure then Christ , with whom I had rather bee vnder the greatest Crosse , then without him in the greatest prosperitie : euen as where Man and Wife loue , they had rather liue together in a meane estate , then separated in the greatest abundance . God had but one owne Son , that came into the world without sinne , and yet hee could not get out of it without the Crosse : therfore be thou comforted .

3. The Crosse is the way to Heauen . If wee taste not of the Crosse , we may doubt iustly , that we are not in the right way . If a traueller , inquiring of the way , be told , that he shall at such a place come to a great water ; a little farther to a high hill , a little farther to a place of great danger : If he passe on and finde neither water , hill , nor danger , but all plaine , pleasant and safe , he doubts : but if he finde these markes , he trauailes cheerefully , because , though the way bee tedious , yet he is in the right path . So the Crosse is foretolde ; if we meet with it , it confirmes vs ; if not , it weakens vs .

But it may be some will say : Alas ! I suffer nothing , I haue had small or no troubles ; no losses , sicknesse , &c. For answere , know there is Abels crosse , and Isaaks crosse : both these are persecution : The Tongue of the wicked is persecution ( as Paul calls it , ) Gal. 4. as well as the Sword . Though thou hast not Abels , thou must quit thee well , not to haue Isaaks Crosse : And if thou beest ready and prepared to beare euen cruell death , for Christs sake , it shall be accounted as though thou hadst borne it . He shall not lose the reward of a Martyr , who hath a ready minde to bee Martyred for Christ .

If a company of resolute Souldiers set vpon the enemy , here one is laid along , there another , one loseth a legge , another an arme , and some escape without hurt through the prouidence of GOD . Shall wee say that those which scape are Cowards No , their valour was no lesse then the others ; their readinesse as much to venture their liues , and their danger as great ; and therefore their glory is no lesse : So be thou a Martyr in affection , & thou shalt haue the Crown of a Martyr .

Iobs friends iudged him an Hypocrite because of the Crosse . But blessed is the man that iudgeth wisely of the afflicted . Psal. The Diuell would haue perswaded our Sauiour that he had not been Gods Sonne , because afflicted . Vse 2. Would God suffer his Sonne ( saih he ) to be here in the wildernesse , and to starue ? But wee know that the precious stone of the Ring , Gemma Annularis where with all are married to Christ , is the Crosse : and the Token that we are not Bastards , but Sonnes .

There is great reason God should discipline vs . We should be mard without correction . O , what pride , what Hypocrisy , Couetousnesse , Anger , Lust , &c. is in vs ! These must bee purged out : Our Physicke , is the Crosse . If a Father see his child by a Pond side , hee takes it vp and makes as though he would cast it into the water , thereby to scarre it from the water . So God seeing his Children walking neere vnto hell by these vices , takes them as though he would hurle them in : throwing them at least into Purgatory , that is the Crosse , to make them afraide of sinne and hell . Alas ! alas ! how cold and dull are we in Prayer and the seruice of God! The Crosse is a meanes to cure vs of this lazinesse , and to quicken vs to all holy duties .

Vse 3. A man that is to goe a iourney , though it bee faire at his setting forth , yet he takes his cloake with him , for feare of a storme ; so prepare for the Crosse , if thou be in the number of Children , for the crosse will come . Ioseph in the yeers of plentie , prouided for the yeeres of famine : so doe thou .

But let none suffer as an euill doer . 1. Pet. 4. Woe be to them that bear the Crosse , but follow not Christ . Thy Crosse is Christs , when thou sufferest for the same cause , in the same manner , and for the same end .

1. Christ suffred , to beare witnesse to the Truth . This must be the cause of thy suffrings . It is not the likenesse of the punishment , but the cause , that makes a Martyr . Christ was there where the Theeues were , like in punishment , vnlike in the cause . Similis in patria , dissimilis in causa . Aug.

2. Christ suffered patiently and thankefully . Thou must kisse the Rod.

3. Christ suffred , to put away sinne : so make thy suffrings a furtherance to mortification , that thou mayest be stirred to repent for thy sinnes , and to leaue them . Many in the crosse cry out ; ( but of their paine , as in a burning ague the sick man of his heate ; ) not of their sinnes . As Esau , who missing of the blessing , cryed and blubbered , not that hee cared for the blessing , but for his curst heart .

Labor so to be vnder the crosse , that thou mayst say another day , It is good for me that I haue beene afflicted . Psal. 119. And labour so to auoid sinne , that thou mayest be fit to beare the Crosse .

Vse 4. If Gods sonnes and heires must suffer , what shall become of the Reprobate ? If hee spare not Moses one slip , nor Dauid , his owne Children , how shall his enemies fare ? If such as pray against sinne , and watch , be taken ; shall drunkards , blasphemers , &c. which neuer take any thought to please God , escape ? No certainely . If Ierusalem bee searched with Lanthornes , and razed ; then Babylon and Rome must downe to the Ground , yea to Hell .

VERSE 18. For I reckon that the suffrings of this present time , are not worthy of the glorie to be reuealed in vs .

IN this Verse is another Argument of Comfort , from the excellency of the glory spoken of in the verse before , and it is brought in by an Occupation , thus . You say we shall bee glorified , but in the meane time , who is able to beare the troubles that doe befall ? Paul answeres , that The troubles of this present time are not worthy of that glorie to be reuealed .

For I reckon . This word is not to bee referred to opinion , which is vncertaine and doubtfull ; but to assurednesse and certainty : And is a metaphor taken from such , as casting account , finde the true totall summe . As if he should say , I haue cast vp the Crosse , with all the incumbrances of it .

That the afflictions of this present time : Not excluding time past , and to come , but spoken , as Time is referred to Eternitie .

Are not worthy . The word properly signifieth that part of the ballance which goeth down , the things therein drawing the beame : As if hee should say , If the troubles of this life be weyed with the glorie to come , they will be but light in comparison .

Of the glorie . That is , Eternall happinesse , so called , because glorie is most of all coueted of all mortall men .

To be reuealed . It is reuealed , and it is to be reuealed . That is the first fruite of this .

In vs . That is , our bodies and soules .

The excellency of this glory is declared by a comparison of vnequals , where from the lesse , this glorie is aduanced .

In the Comparison there are three things . First , the things compared . Secondly , the Issue . Thirdly , the Proofe .

The things are two , first , Passions ; and secondly , Eternall life . Suffrings amplified , from their short continuance of this present time . Eternall life amplified ; first , from the name , Glorie . Secondly , from the manner , To be reuealed . Thirdly , from the subiects , in Vs.

Secondly , the Issue . These are so compared , that the preeminence is giuen to Eternall life . These passions are base , that life is glorious . These are short : That is Eternall .

Thirdly , the Proofe : from his Experience , I count , reckon , determine .

doctrine The glorie to come doth euery way surmount the present afflictions , 2. Cor. 4.17 .

Vse 1. Popish merit of condignitie is here confuted . There must be a proportion between the merit and the Reward : because the Recompence of Merit is an action of Iustice : and Iustice is a certaine equality . If therefore there be no equality , then suffrings merit not : and if not Martyrdome , then no other vertue .

Glory followeth the Crosse , but not for the merit of it : but for the free promise of God .

The Papists answere , that suffrings in themselues are not worthy , but as they proceed from Grace and Charity : Christ hauing merited this honour for them , that they should bee meritorious .

Wee deny suffrings to merit , ( as they proceed from Charity ) from this Text ; for Paul speakes of such suffrings , vnlesse wee would say that the Regenerate are without Grace and Charity , or that hee goes about to comfort such . Their distinction takes away Pauls argument : who comforts the Regenerate against the bitternesse of the Crosse , which is as well when it proceeds from Charity , as when not . Wee deny also that Christ purchased this Grace to our suffrings , that they should merit .

No maruell , if the Papists differ in this from vs : when they differ from themselues . Ornelius Cornelij a lapide , in locum . For they affirme such a power to be in suffrings to bring forth glory , as in seed to bring forth fruit : and yet they say that the condignity of suffrings is not Naturall , but Morall : when as seed not Morally , but Naturally brings forth . Besides , they agree not whether this Merit bee onely for the dignity of the Worke , or onely for the promise of GOD , or partly for the Worke , partly for the Promise , or whether according to distributiue or commutatiue Iustice .

Vse 2. The Crosse is a signe thou art a Co-heyre with Christ : it is a suffring with Him . It is a way to Glory . Yea , it is not worthy of the glory following . Though the Crosse bee bitter , yet it is but short . A little draught , and the Sugar is ready . A little storme as one c c Nubecula cito transitura . Athan . said of Iulians persecution : and an eternall Calme followeth . And because short , therefore to be accounted tolerable , though great . d d Omnia breuia tolerabilia esse debent , etiamsi magna sint . Cicero . Besides the shortnes , infinite glory followes . So much glory ; that if a man could fulfill all Obedience , and suffer Hell torments , yet hee could not deserue it .

The diseased man endures cutting , searing , for a short vse of a miserable life . Shall we refuse to suffer any thing for that glory ? Many Heathens haue suffred great things for a little vaine approbation of the vulgar . What would they haue done for this glory , if they had known it ? If they so much for a shadow , what ought wee for the substance ? Dost thou whine and lament ? Al that thou suffrest , is not worthy to bee named on that day that this glory is spoken of . Remember this glory and be comforted . So Moses and Christ did : Heb. 11.25,26 . Heb. 12.2 . and for this cause he shewed Stephen his glory at his stoning . Acts 7.55 .

What therefore if the world speake ill of thee , and persecute thee ? What is a word or two to that glorie ? Nay , what is a few drops of bloud to the Kingdome of Heauen ? O happie change .

Wouldest thou haue this Glory without suffring ? Hee is too nice that would here reioyce with the world , and after raigne with Christ . Few there are , who , if God should bring his fanne , would bee ready to suffer . My reason is , because there are so many which will not be perswaded to leaue their sinnes . I will neuer belieue that he will leaue his life for Christ , that will not leaue his sinnes at his commandement .

Vse 3. The godly man hath his suffrings heere , his glory afterward . If in this life onely we had hope , we were of all men most miserable . 1. Cor. 15. The Motto of the Children of God , is Spero meliora . We are not destitute of comfort euen here , blessed be God : but this is nothing to that which is to be reuealed .

Marke the end , and thou shalt see what difference is betweene the wicked and the Godly . Psal. 37.37 . The end of the iust is peace . So on the contrary , the end of the wicked is fearefull . Lazarus ended his miseries in Abrahams bosome ; and Diues his pleasures in hell torments . Consider wisely the difference betweene a moment of sorrow here , and eternall happinesse in Heauen ; and a moment of pleasure heene , and eternall torments in hell .

VERSE 19. For the earnest expectation of the Creature , waiteth for the manifestation of the Sonnes of God .

20. For the creature was made subiect to vanitie , not willingly , but by reason of him who hath subiected the same in hope .

21. Because the Creature it selfe also shall bee deliuered from the bondage of Corruption , into the glorious libertie of the Children of God .

22. For we know that * * Or euery Creature . the whole Creation groneth , and trauelleth in paine together , vntill now .

23. And not onely they , but our selues also , which haue the first fruits of the Spirit , euen we our selues grone within our selues , waiting for the Adoption , to wit , the Redemption of our Body .

IN these verses the Apostle brings an excellent example , both to shew the greatnesse of the glory to be reuealed , and to mooue vs to the patient expectation of it . For all delay is long and troublesome to them which expect great matters . We expect great glory . Therefore we must be patient .

The summe is this . The whole Creation , or euery Creature , is patient , and expects ; therefore also ought we .

In this example wee haue two things . First , the example , vers. 19. 20 , 21 , 22. Secondly , the Application , verse 23.

In the Example are two things . 1. The thing Affirmed , verse 19. 22. 2. The Reason , verse 20 , 21.

The thing affirmed is , that the Creatures expect the reuelation of the Sonnes of God : wherein wee haue first the Action . Expecteth . Secondly , the Amplification . 1. From the partie expecting , The whole Creation . 2. The thing expected , The manifestation of the Sonnes of God . 3. The manner , deliuered in diuers borrowed termes , With feruent desire , Groaning , Trauailing in paine .

All the Creatures , or the whole Creation , or the frame of the world : for here are not to bee vnderstood , Angels or Men , Good or Bad. Bad Angels and Men long not for that time . Good Angels desire it not with groaning . And good men are the other terme in opposition . Whether euery particular Creature be heere meant is doubted . I take it not euery particular : for those onely are heere meant , which shall be deliuered into the liberty of the Sonnes of God . Which cannot in my opinion be said of the Horse , Dog , &c. For then there should be a resurrection of them , which is onely to be beleeued of men . Also there is no promise of their restoring , as there is of Heauen and Earth . Thus , I take it , we may distinguish the vnreasonable Creatures : Esay . 66.22 . 2. Pet. 3.13 . All of them groane and trauaile in paine , but wayt not for the manifestation of the Sonnes of God . All of them shall bee deliuered from the bondage of corruption : not all into the glorious libertie of the Sonnes of God ; but onely such as shall at the day of Iudgement bee restored .

Expecteth with feruent desire : the word signifieth anxious , frequent , earnest expectation , as a man stretcheth out his neck with desire to behold .

Groaneth : As one pressed with a burden , desiring to bee eased .

Trauaileth in paine : As a woman in trauaile to bee deliuered .

Q. But , how can these things be said of the vnreasonable , nay , vnsensible Creatures ?

A. Not as if there were sense in the frame of the world , but by a figure , Prosopopoeia . as in diuers other places of holy Scripture . Psal. 114.3,4,7 . and 148.2,5 .

Q. But what is it ? It is not nothing sure , which the Apostle sets downe in such significant words .

A. Such words are vsed , by similitude , to expresse that hidden instinct put into the Creature by God , Esay 1.1 , &c. whereby it naturally bendeth it selfe to the preseruation of its owne welfare . As in a Mariners Compasse , the Needle beeing toucht with the Load-stone , alwaies turneth to the North : though it know not North or South . So the Bough of a Tree , if you bend it downeward : Yet so soone as you let it goe , it aduanceth to his naturall situation .

doctrine The insensible creature expecteth the Reuelation of the Sonnes of God .

Vse 1. The Diuell perswades the Atheist to beleeue that the world is eternall ; that hee may cast off the care of heauen , and the desire of Eternall life . Indeede if it were so , it were the better for the Atheist . But the Iustice of God requires there should bee a Reckoning day , and the Appetite of the Creature put into it by God , cannot bee in vaine .

Vse 2. The creature condoleth , and groneth with vs : The Sunne by his darknesse shewes his Sympathy , at the Passion of our Sauiour . A shame it may be for vs not to bee moued at the remembrance of that Passion , and to haue a fellow-feeling of the calamities of our Brethren .

Vse 3. Desire then , and expect heauenly things : We to haue our affections vpon the Earth , when the Earth affecteth ( as I may say ) Heauen ? Those things which were created for vs , and are in the lowest degree of Creatures to be sensible , and we to bee insensible of such things which principally concerne vs ?

If a man by his fault , cast himselfe and his into danger ; should seruants be more sensible then the Master ? The very Earth hath expected thousands of yeeres , and yet is fruitfull in patience : much more should we passe a few daies with patience , and obedience to God . The shortnesse of our Trouble , the Greatnesse of the Glory , the Example of the Creature , should teach vs patience , and perseuerance in goodnesse , till the day of our Reuelation .

Vse 4. We are the Sonnes of God : but it appeares not what we shall be . When Christ shall appeare , 1. Ioh. 3.1,2 . Col 3.4 . then shall we also bee manifested with him in Glory ; and there shall the wicked be confounded : In the meane time , they neither see nor acknowledge our happines , rather iudging vs the off-scouring .

Doest thou mocke and scorne the Children of GOD , thinking them miserable ? Thou seest their out-side . Thou Foole : Looke what s within : Not within their Chest , but their heart : if thou couldest see their Peace and Ioy , &c. thou wouldst say there were none happy but such .

Thou seest the outward riches and pleasures of a worldling , and iudgest him happy . Thou Foole : Looke what 's within in his heart . If thou couldst see the wounds and terrors of his Conscience , thou wouldst tell mee a new tale , that this were the miserable wretch .

Art thou reuiled and contemned in the world ? Be patient in the sense of thine owne present estate , and in the assurance of thy Future . The world would not bee like thee : Thou wouldst not be like it : wee are as earthen pots full of treasure : The pots are seene , and therefore contemned : the treasure is not seene , and therefore not desired .

A Noble man is respected in his owne Countrey , vnregarded abroad . As such a one knowing his owne Nobilitie , regardeth not the meane opinion of Strangers , but comforteth himselfe that he is a Noble man at home : So howsoeuer wee are here contemned , we are Noble Men in our owne Countrey , and there will come a Day wherein our Noble Glory shall be reuealed .

20. For the Creature is made subiect to vanity , &c.

21. Because the Creature it selfe also , &c.

In these words is the Reason of the Expectation of the Creature : taken from its present condition , which is an vnwilling subiection to vanity , vnder hope of a better estate .

Here are two parts . 1. A Position : The Creature is subiect to vanity . 2. An Exposition : in which are three things shewed . 1. How ? Not willingly . 2. The Author . God . 3. The Adiunct . Hope . All these are in the 20. Verse . This Hope is farther expounded , Verse 21. but first of the 20. verse .

The Creature : as before .

Is subiect to vanity . Vanity is in-vtility . Nomen sine Re. As catching at ones shadow . When as a thing neither fils that which containes it ; nor stayes vp that which leanes on it ; nor yeelds fruit to him that labours in it , it is vaine , saith one . Vanity , is a Lye , as notes Gellius a a Gell. nect . Attic. lib. 18. cap. 4. , in the discussing of a saying of Salust b b Erasmus . . Vanity , is a failing of the End c c Luke 5.5 . : as Peter fishes all night , and takes nothing d d Tho. Aquin. : Vanity is Defect : for hee that wants nothing , hath no need to expect any thing . Some interpret it Corruption and Fragility e e Ambrosius . . Some that which hath end and Preuarication f f Coment . Hieron . adscript . . Some dissolution by Fire g g Beza . . Some Abuse i i Sarauius . . And indeed Vanity is all these ; and therefore Oleuian expounds it Malediction : and Caluin , that which is contrarie to the Integritie of Nature : and Parcus , Bondage of Corruption : as Verse 21.

Not willingly . It vnwillingly serues wicked men k k Gryneus vt Com. Arion adscript . . Against the particular naturall propensitie which euery thing hath to preserue it selfe .

By reason of him who hath subiected the same . That is , for the ordinance of God .

In hope . Of a better estate , set downe , Verse 21.

doctrine The Creature faileth , and laboureth vnder a great burden and bondage of mutabilitie , vility , Corruption , abuse , against the Naturall inclination of it , for the power and will of God vnder hope . The Creature is vaine , Eccl. 1.2 . Not willingly , for all punishment is involuntary . For God ; Who cursed the Creature , Gen. 3. Vnder Hope : as followeth in the next Verse .

Vse 1. Loue not the world , nor the things of the world , for all is Vanitie . The best things of the world , are as the Apples of Sodom , faire to the eye , vaine in the vse .

Extoll not thy selfe for thy Riches , Honour , and Birth , for all is Vanity . This did Chrysostome l l Chrysost. hom. in Eutropium . tell Eutropius , Chamberlaine to Arcadius the Emperour , when hee fled for safety to the Altar , from which before , he went about to take the priuiledge of Sanctuary . When Fulgentius m m Apud Surium . 1. Ianuar. saw Theodorick King of Italy , going in pomp in Rome ; O saith he , How Beautifull is the Heauenly Ierusalem , when Earthly Rome so glittereth ? If in this world so much dignity bee giuen to them which loue Vanity : How much shall they haue which follow verity ? When thou lookest vpon thy Gold , Apparell , &c. remember they are vanity : but Righteousnesse , a good Conscience , and Heauen , are not vaine .

Vse 2. The vanity of the Creatures is not naturall , but accidentall by sinne , which though it bee expiate by the bloud of Christ ; yet the Creature shall not be freed , till sinne bee taken out of the Nature of things . Sinne hath inuolued the Creature vnder the Curse , and makes it to grone : Not the sinne of it , but of vs .

Where are our wits and Senses ? The very Earth grones which hath not sinned , and we grone not . Art thou a Drunkard , Blasphemer , Proud , Profane , & c ? Verily the Earth grones to beare thee , though thou art not sensible . O Desperate times which bring forth some men as beasts , some worse then Diuels ! The Earth groneth , The very Diuels beleeue and tremble : and we many of vs , neither feele nor see , nor beleeue nor tremble .

Vse 3. When the Ayre infects vs , the heate and cold annoy vs , the earth yeelds vs no fruit : From whence is this Vanitie ? Euen from vs , for our sinne . Balaam beleeued his Asse , himselfe being in the fault . So wee complaine of the Elements , and Creature ; but if the Lord would open their mouthes : They would say , O sinfull Man which complainest of vs : Thy sinne hath made vs vnable to satisfie thy Needs . Complaine not of vs , but of thy sinne , which excruciateth both thy selfe and vs .

Vse 4. The Creature serues vs by the Commandement of God , of whom otherwise they would bee reuenged , for defacing Gods Image . Let vs obey against the inclination of corrupt Nature , euen by the example of the Creature .

VERSE 21. Because the Creature it selfe also , &c.

The Hope spoken of in the Verse going before , is declared here what it is : or why the Creature is in Hope ; namely , because GOD hath purposed the deliuerance of it .

The summe is ; that , the Creature shall not alway be subiect to vanity , but shall haue a manumission from bondage . Of the which deliuerance three things are declared . First , Who. The Creature ; that is , This world . Secondly , from what : from Corruption ; which is , a bondage . Thirdly , into what estate ; into the glorious libertie of the Sonnes of God . Some here note the time of the deliuerance of the Creature ; namely , when the children of God shal be wholly set free : For though they haue here a freedome vnto righteousnesse from the bondage of sinne ; yet they haue not the freedome of glory , which is from the bondage of misery . But it is better taken for the state it selfe , which shall be glorious : not the same with the children of God , but proportioned according to it's kind with them :

For it befits the liberty of the faithfull , that as they are renewed , so also should their habitation . And as when a Nobleman mourneth , his seruants also are clad in blacke : so it is for the more glory of man , that the creature , his seruant , should in its kinde partake of his glory .

doctrine The Creature shall bee freed from Corruption into Glory . Acts 3.21 .

Vse 1. The World is not Eternall : it is a Creature , and being of a bodily matter , as it had a beginning , so shall it haue an end .

Vse 2. The manner how the Creature shall be restored , is difficult to determine : and some haue iudged this to be one of the difficulties at which Peter aimes at . 2. Pet. 3. There are three opinions .

1. The first opinion holdeth , that this Earth and visible Heauen , euen the whole Nature of these things , shall perish . This Heauen and Earth being appoynted by God to bee the habitation of man , while he is Viator , and therfeore that there shall be no need of it when he shall be Comprehensor . For this opinion are alleaged diuers Scriptures . Iob 14.12 .

2. The second opinion is , that some of the Creatures shal be abolished : and some restored . The Heauens and the Elements to remaine , the rest to perish . Psal. 102.26 . Esay 51.6 . Mat. 24.33 . 2. Pet. 3.10,12 .

3. The third opinion , that all Creatures shall be restored . Esay 65.17 . 1. Cor. 7.31 , &c. ( Remembred , that wee speake not of reasonable Creatures , nor of the Heauen of Heauens in this question . ) This opinion hath also some Scriptures , but principally this now in hand .

The second opinion I thinke to be vnlikely : for as it is vncomely to build a faire house , not to be inhabited : So to haue these Heauens and Earths to remaine without any Inhabitants . Besides , this Earth to be without her ornaments , and to be naked and bare , were rather a defrauding then a restoring . Farther , I should imagine , that Restoring should haue reference to the state it had before the fall : not when it was naked and voyd , but when it was in all it's beautie .

The first opinion to me also seemes as vnlikely as the second : For the Scriptures , they may conueniently be expounded to speake of the end of the World , by similitude , &c. and it is not probable that the Lord would Annihilate such a monument of his power . It is true , that the bodies of Christ and men will bee monuments of his power : but why not other also , seeing it pleased God to create variety of things for this end ? Also , if these things should bee resolued into nothing , where should the Diuels be , and the Reprobate ? In Heauen they shall not bee ; neither shall they bee no where , vnlesse they hold also that they shall be annihilated , which is not by any meanes to be affirmed . Further , that place is against this opinion , 1. Cor. 7.31 . Vtraque hoc Coelum & Terra , per can quam nunc habent imaginem transcunt . sed tamen per essentiam sine fine subsistunt . Greg. 17. Mor. cap. 5. The figure of this world passeth . Which is not to bee vnderstood of the substance , but of the qualitatiue respect ( as I may so terme it ) vnto this present estate of it : As a stone doole being plucked vp , ceases to be a doole , but not a stone . Now , whereas some may say , that from that place may bee concluded as well , that the Sphericall figure shall be changed : it is but a cauill , and Figure neede not so to be stretched . Also this place makes directly against it . And whereas they say that it is deliuerance inough for the Creature , if it cease to serue Man , & haue an end of vanity by Annihilation : I affirme it not to be enough , because this verse notifies , not onely such deliuerance , but also a farther estate which it shall haue after such deliuerance , namely , to communicate in some degree with the Children of GOD in Glory .

Therefore I take the third opinion to bee most probable ; if the restoring be onely to some singulars of all kinds . And whereas it may bee obiected why these of the kinds , rather then other ? I would aske them also , why at the Deluge , these of the kinds rather then other , were preserued in the Arke ?

But it is not safe walking in the darke without a light . Wee know not how it shall be , but this I am sure of , that all things shall be most wisely and excellently brought to passe .

Vse 3. Seeing all these things shall bee dissolued , what manner of persons ought wee to be in all holy conuersation and godlinesse ? 2. Pet. 3.11 . If our seruants shall be changed , why are we yet intangled in old things ? Let vs become new Creatures , that we may be worthy Inhabitants of the new Heauens and new Earth which shall be .

Vse 4. Glorious liberty is proper to the Children of God : what shall become of the wicked ? Alasse ! they shall be holden in the bondage of euerlasting torments . They shall bee worse then many bruit Creatures : for many of them shal cease to be : and therefore to be miserable . They shall neuer cease to be , that they may neuer cease to be miserable . As they now follow the liberty of the flesh : so then they shall bee in the bondage of euerlasting punishment .

VERSE 23. And not onely they , but our selues also which haue the first fruits of the Spirit . Euen wee our selues , groane within our selues , waiting for the Adoption , to wit , the * * Luc. 21.28 . Redemption of our body .

IN this Verse is the Application of the former Example . The words haue no difficulty , if wee vnderstand to whom the Application is referred .

Wee : Some expound , Caietanus . We Apostles , which ( Apostles ) had the first fruits : that is , the Riches of the Spirit . As the first fruits are most precious ; so they receiued Grace , both before others , and in greater measure , and then the Argument is from the greater to the lesse . Aretius . If we Apostles , which are sydera , as starres , if we sigh and grone , then much more inferiour Christians .

But it is rather to be taken of Christians in generall : the Apostle neither in the precedent or subsequent verses speaking of himselfe as of an Apostle , but as of a Christian : as in the next verse we are saued by Hope : which is not the prerogatiue of Apostles , but of all Christians . We then ; that is , we Christians , both of that , and all times . So here is an Argument from the lesse to the greater , thus . If the Creature which hath not such sense of the glory to come as we haue , do abide the Lords leisure , expecting a day of deliuerance , then much more ought we to waite , &c.

In this verse are two things : First , a practice of Christians . Secondly , a reason of the practice . The practice is set downe in two words ; 1. Grone . 2. Wayte .

1. We grone . Among our selues , say some , Beza . but better in our selues . And so it is an Amplification from the manner or measure of Groning . That is , our Grones come from our very heart roote , ( as we say . ) There is a reioycing which is but in the face and appearance ; so there is a groning , but in appearance , therefore he saith , in our selues , 2. Cor. 5.12 . to note the Greatnesse and the Truth of it , that it is not fained , but without hypocrisie ; or to shew that there is matter within the best of vs to make vs mourne . Pareus . Ansel .

The second practice , We wayte : amplified by the thing we waite for , The Adoption ; which is expounded , The Redemption of our bodies ; these words being added by apposition .

But we are the sonnes of God : why then should we wayt for that which we haue already ? The answere is , wee haue the Right , but not the Complement . Wee haue the right of the Inheritance , Habemus Ius haereditatis non possessionem Iuris . but wee shall not haue the full possession of our Right , till the Resurrection of our bodies . But why of the bodie ? because all miseries are conueyed to the whole man by the bodie : or rather , because the body is subiect to death ; corrupting and rotting in the graue , when the soule is in Heauen ; it is the last is redeemed , and all wayt euen for that . Luk. 21.28 .

The reason is , because we haue the first fruites of the Spirit , which breeds sighes and grones in them which haue it .

The first fruites : that is , the Prelibation : A say , or taste , which we receiue here in righteousnesse , peace , and ioy , being but a sip , in comparison of the full draught we shall haue hereafter . Saint Paul here alludes to the law of the first fruits , which were a pawne to the offerer of Inning his whole crop : Leuit. 23. so the first fruits of the Spirit which we receiue here in remission of sinnes , is as a pawne to vs of receiuing the whole masse of Glory promised .

doctrine The Children of God , because they haue receiued the first fruits of the Spirit , doe grone for the present corruption , expecting the Redemption euen of their bodies from the same , Ephes. 4.30 . 2. Cor. 5.2,3,4,5 . Phil. 3.20,21 .

Vse 1. The power of Sinne brings death of body , goes with it to the Graue , remaines with it , turnes it into dust , and neuer leaueth it till the day of the Generall resurrection .

Vse 2. Gods children now mourne , yet they are called to Ioy , and Ioy they shall haue , going from the vale of teares to the Mountaine of Ioy . Heauinesse may endure for a night , ( the time of this life ) but ioy commeth in the morning ; Psal. 30.5 . Illo Mane . Psal. 49.14 . in That morning which shall haue no night to succeed it . And this with as vndoubted assurance , as the first fruites , assured of the whole crop , and as the earnest assureth of the bargaine . Now the first fruites of the Spirit are the earnest of future glory . Ephes. 1.13 .

Vse 3. We haue no perfection in this life , for we haue but the first fruites : and hence the diuell would deceiue vs , perswading vs that we haue no faith , no sanctification , not the Spirit at al , because we haue not al faith , perfect sanctification , and the fulnes of the Spirit . Well Remember that God requires according to that he giues : he knows thou canst haue no grace but from him , and therefore he expects obedience no farther then he giues . Hast thou much grace ? He expects from thee much obedience . And a man is accepted according to that he hath , not according to that he hath not . Be humbled for thy wants , but despaire not .

Vse 4. He that hath the first fruits of the Spirit , grones to be deliuered from the power of sinne , not onely to condemne him , but also to rule and raigne in him . Where are thy sighes and Teares for thy sinnes , and manifold faylings ? The godly are euery where brought in in their mourning apparell . Dauid waters his couch with his teares . Psal. 6.6 . Iobs mourning came before his meat ; Iob. 3.24 . and Paul cries out lamenting . Rom. 7.24 .

If then thou liuest in drunkennesse , whoredome , &c. and neuer lamentest , how art thou like any of the Saints ? Paul had no such sinnes in regard of the outward act to answer for , yet he laments ; How then canst thou which art notoriously guilty of these and the like sins , restrain thy eyes from teares , yea , thy heart from breaking ? Thou couldst not if thou hadst the first fruites of the Spirit : Canst thou bee thus guiltie and laugh ? Remember what was the end of Diues his mirth . Mourne , mourne , for Luk. 6.21,25 . woe be to them which laugh , and blessed are they which weepe .

Vse 5. Our Griefe for sinne , and desire of deliuerance must bee hearty and earnest . Wicked men grieue because of that day , which shal render into their bosomes the fruit of their waies : The Saints grieue for the delay of it : neuer receiuing satisfaction till that day arise vpon them .

When Paul had been rapt into the third Heauen , 2. Cor. 12. his note was euer after : Phil. 1.23 . I desire to be dissolued and to be with Christ . And therefore the Church in the Reuelation from the sense of Gods loue , in the first fruits of it here receiued , cryeth , Reuel. 22.20 . Come , Lord Iesus , come quickely , praying not for the delay of the end , as some of olde , Tertul. Apol. aduers . Gent. but for the hasting of the same .

Euen as hee that hath tasted a little honey , longeth for more , so the desire of the Saints hauing once tasted the sweetnesse of Christ , remains vnsatisfied till they bathe themselues body and soule in those riuers of righteousnesse and pleasure , which are at the right hand of God .

The children of God pray for the accomplishing the number of the Elect , the comming of Christ , &c. Psal. 16.11 . No maruell . For heere they are strangers , then shall they goe to their owne Countrey . As home is sweet and desired of him that is in a strange and barbarous Countrey , so is that day to the Saints .

No woman with childe doth more exactly count her time ; No Iew more earnestly lookes for the Iubilee ; No seruant more desiredly wishes for the end of the yeere , then the Saints the comming of the Lord Iesus to Iudgement . The wicked desire it not , but tremble at the remembrance of it : neither doe they desire things spirituall , because they neuer tasted of their sweetnesse ; as a Horse hauing Hay and Prouender desireth no better , because hee knowes no better . Hast thou tasted of the Spirit ? Shew it in thy reioycing in it , in thy mourning for thy wants , and corruption , and in thy desiring increase of grace ; and longing for the Day of the second comming of thy Lord Iesus .

VERSE 24. For we are saued by Hope : but Hope that is seene is not Hope : for what a man seeth , why doth hee yet hope for ?

25. But if we hope for that we see not , then doe wee with Patience wait for it .

FRom the occasion of the waiting spoken of in the Verse before , he brings another Argument , to perswade to Patience , taken from the nature of Hope which breeds Patience : for if we hope for life hereafter , wee must be patient till we possesse it .

In these Verses are two things ; first , a declaration of our Tenure concerning eternall life . 2. An Inference , wherein is couched an exhortation to patient waiting .

The Declaration hath two branches . In the first is our state to eternall life . Wee are saued by Hope : In the second is the state of Eternall life to vs . Hope that is seene , is not hope .

Hope is a Grace of God , whereby wee expect good to come , patiently abiding till it come : I call this Hope whereby we are saued , A grace of God : because God is the Giuer of it : who is therefore called , the God of Hope . Rom. 15.13 Not onely obiectiuely , that which we hope for : but effectiuely , which worketh it in vs . It is no naturall affection in men , nor morall vertue , but Theologicall , not attained by custome and frequent actions , but by the gift of God , whereby wee expect good to come patiently : I say , Good : for Euill is not hoped for , but feared . To come : because wee haue it not . With Patience : in regard of the Interim betweene Hope and Possession .

We are saued by Hope : So are we saued by Faith ; yet these are not all one . Among many differences , this one is for our present purpose : Faith lookes to the Promise , Hope to the thing promised . Faith considers the thing promised with a Spirituall eye , as present : Hope lookes for it indeede for to come . Augustine likens Hope to an Egge , which saith hee is somewhat , but not a Bird : So Hope is somewhat , yea , a great matter , but not the enioying of the thing it selfe . We are as an Heire trauelling to take possession of his inheritance . We haue it not in possession , but wee shall haue it so soone as we get home .

Hope that is seene is not hope . Hope is not here taken for the Affection or Vertue , but for the Obiect , for the thing hoped for . So is Faith taken in that place of Paul . Gal. 3.25 . After that Faith is come , &c. that is , Christ the thing beleeued . The meaning then is : that , Spes impertat motum animae in aliquod non habitum tendentem ; Aquin. in loc. The thing hoped for , when it is seene , that is , possessed , ceases to be hoped for . For how can a man hope for that which hee seeth ? We hold Saluation by Hope , therefore it is not present , but to come . For hope imparteth a motion of the minde , vnto a thing which we haue not .

From these is the Inference ; containing an Exhortation Verse 25. If we hope , &c. then doe we , that is , we ought with patience to wait for it . We Hope for Saluation : It is absent : It is therefore patiently to be expected , and all things to bee borne , which in the meane time shall fall out by the appointment of God .

Here then we haue foure things of Hope . 1. The Obiect of it : Things not seene . 2. The Effect of it : Saluation . 3. The Assurance of it : Wee are saued . 4. The Adiunct of it : Patience , which is the gift of God , whereby , with a holy , contented , and pleased minde we beare affliction , that wee may not lose the thing hoped for .

doctrine The Doctrine . Containing a description of Christian Hope . Hope is a certaine expectation of Eternall life , with Patience . Expectation , because it is of that which is to come . Certaine ; because it maketh not ashamed , Rom. 5.5 . with patience , Psal. 37.7 . Heb. 6.11,12 .

Vse 1. The Philosophers excluded hope out of their Catalogue of Vertues , numbring it among the Perturbations : but that which their blinde conceit made no account of , wee are taught by God highly to prize ; for we are saued by Hope .

Vse 2. As thou prayest for Saluation , so labour for Hope : which is a speciall part of the worship Spirituall required in the first Commandement . Yea , this Scripture hath the nature of a Precept : and therefore desperation to be auoided , not only as a thing terrible to vs , being the Murderer of the Soule : but as a most hainous sin against God . Hope therefore . But thou wilt say ; Alas ! my Euilnesse bids me despaire . Yea , but if thou beleeuest , and repentest , God bids thee Hope : Be of good Comfort therefore , and hauing Gods Commandement to Hope , and his promise , not to be confounded , though thou seest nothing in thy selfe to make thee hope , yet hope aboue hope .

Vse 3. The Papists say , wee cannot be certaine of Saluation , because we hope for it : but God saith , because we hope we are certaine . For we are saued by Hope .

Vse 4. The complete and perfect state of Gods Children here , is not in re , but in spe : As Christs Kingdome is not of this world : Ioh. 18.36 . so is not our Hope . The worldlings motto is , A Bird in the hand . Giue mee to day , say they , and take to morrow whoso will . But the word of Beleeuers is , Spero meliora . My hopes are better then my present possessions : Therefore we despise the present things of the world , in the hope of things to come , vsing the world , as though wee vsed it not : as a Merchant hoping to fraught himselfe with Gold , neglecteth baser commodities .

Worldly men laugh at Beleeuers , for contemning earthly things , and Beleeuers which hope , laugh at worldly men for contemning heauenly things .

We are not without ioy in this world ; but it is such as the world knowes not . The Ioyes of the world are nothing to that wee haue : as that we haue , is nothing to that we shall haue .

What ioy and happinesse is in enioying , when the very hope is so happy and glorious ? If God be so sweet to them which hope for him , what is he to them which haue him ? The Children of God are accounted fooles for letting slip a good bargaine ; for going to a Sermon , when others goe to profit and pleasure ; but herein they are most wise ; as he is , which contemneth drosse for Gold , shels for Kernels .

Vse 5. Hope breeds Patience . Vnderstand it thus . Betweene Hope and Hauing there is a want of the thing desired . This delay is troublesome ; for the hope that is deferred , Pro. 13.12 . is the fainting of the heart , but when it comes , it is as a Tree of Life : and the greater is the fainting , as the thing hoped for is greater . Now for this want , delay , and fainting , Patience is necessary , that we should not thinke the time long , nor faint vnder the troubles , which in the meane time doe occurre .

Dauid was promised a Kingdome , and in the end had it ; but in the meane time he waited , deuouring many troubles through patience . So , we haue a Kingdome promised , but we must enter into it , through many tribulations , and wait the Lords leisure ; Therefore Patience is needfull , that after wee haue done ( and suffred ) the will of God , Heb. 10.35 . Eph. 6.17 . we may inherite the Promise . Needfull indeed , as a Helmet , for so is hope called ; because by Patience it beares off many a knocke , with the which otherwise wee should bee soone striken downe into despaire . Pray for hope , that thou maist with patience beare the many troubles must be endured . The Patience of the Martyrs to endure the fire , was bred by hope , as their hope was bred by Faith .

True is the Prouerbe , If it were not for hope , heart would burst ; and therefore to be out of hope , is to bee most miserable . As the Philosopher said , Take away the heauens , and I shall be no body : Tolle Coelum , nullus ero . Empedo . so take away the hope of heauen , and wee are the most miserable which beleeue .

As is the Corke to the Net , so is hope to vs : the Lead at the bottome would sinke the Net , if it were not vpholden by the Corke : so would troubles vs , if hope by patience did not sustaine vs . Perer. comment . in Genesin . to . 1. lib. 1. num. 159. One compares hope to the Moone , which God hath appointed by her light , which is patience , to gouerne the Night of our afflictions . Paul excellently compares it to an Anchor ; for as the Anchor holds the Ship in a tempest , so doth hope through Patience , keepe vs in troubles from the shipwracke of our soules . As the Husbandman waites patiently for the precious fruit , so must we : for those which sow in hope , shall reape in saluatihn .

Vse 6. Many say they haue this hope , when they haue it not : Thou shalt know by three things whether thou hast it , or no : 1. By the mother of it , which is Faith : 2. By the Daughter of it , which is Patience : 3. By the Companion of it , which is Loue .

1. He which hopeth , beleeueth : and so much Faith , so much Hope : for Faith is the ground of things hoped for : and the strength of hope is confidence . Heb. 12. Robur fidei confidentia : Ambr. Therefore the Ignorant , as they haue no Faith for want of Knowledge , so no Hope for want of Faith .

2. Hope hath Patience . The Merchant , in hope of gaine , endures the water : The Martyrs in hope of the Recompence endure the fire . Doest thou in trouble seeke to Wizards , Diuels ? Then no Patience , and so no hope .

3. Loue is hopes Companion inseparable : Gal. 5.5 . and therefore hope is called the hope of righteousnesse , and hee that hath this hope , 1. Ioh. 3.3 . purgeth himselfe . If thy life be holy , then hast thou hope , because the promise is made to such as lead a holy life . God threatneth damnation to them which liue vnholily , in blasphemy , breaking of the Sabbath , disobedience to Parents , Malice , Pride , Drunkennesse , Vncleannesse , &c. If Thou liuest in these sinnes , how darest thou say thou hopest to bee saued , when thou hast no promise ? No , no , Thy hope is presumption ; and the hope of the wicked shall perish , and his hope shall be as a Spiders webbe , of which if a man lay hold , it stayeth him not . Iob. 8.13 . Iob. 11.20 . Thy hope shall be sorrow of minde . This is thy hope , thou profane wretch . Dauid hoped in the Lord and was comforted , and the Fathers trusted in God , and were not confounded : but if Dauid or the Fathers had liued , as thou dost which art profane , they had missed of their hope . If then thou wouldest haue the true and liuely hope of saluation , remember to increase in Faith , Patience , and Loue , which is the fulfilling of the Law .

VERE 26. Likewise the Spirit also helpeth our Infirmities : for we know not what wee should pray for as we ought : but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered .

IN this Verse and the next , is another argument vnto patience from the most present help of the Spirit ; as if he should say , Though you be afflicted , yet despaire not ; for euen the Holy Spirit from Heauen helpeth you .

Here are two things , First , the help of the Spirit : Secondly , the meanes whereby he helpeth vs : by teaching vs to pray .

Of the first . Likewise the Spirit also helpeth our Infirmities .

Likewise , referred either to the worke of the Spirit before noted , Verse 11. he quickneth , and likewise helpeth , or rather to hope : not onely hope helpeth , but also the Spirit .

The Spirit : not good Angell a a Lyra. nor spirituall man , as the Minister b b Iam. 5.14 . sic Chrysost. tract. 6. in Iohannem . : nor spirituall grace c c Ambros . , nor Charitie d d August . , but the Holy Ghost .

Helpeth : As the Nurse helpeth the little child , vpholding it by the sleeue , or as an old man is vpholden by his Staffe e e Pareus . , or rather helpeth together f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vna subleuet : Beza well translated , also helpeth . , beeing a Metaphor taken from one that is to lift a great weight , and beeing too weake , another claspeth hands with him and helpeth him ; so the Spirit is ready to relieue vs vnder the great burthen of the Crosse .

Our Infirmities : Not of praying , though the Spirit doth help that infirmitie ; nor of practice to doe good , but infirmitie to suffer euill : not perturbations onely , which arise from infirmity , but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs : our Infirmities , that is , vs which are weake .

The Crosse is a heauy burden : wee are weake : the Spirit helpes vs to carry it , as Simon helped Christ .

doctrine God helpeth his children in trouble by his Spirit . So promised , Ioh. 14.16 . made good by Pauls experience , 2. Cor. 4.8 . which was by the Spirit , Verse 13.

Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse , it is so heauy : as in pouertie not to murmure , complaine , or to seeke vnlawfull shifts to helpe our selues .

There are two speciall Reasons why we are too weake to beare the Crosse .

1. The Crosse is a part of the Curse , which is intolerable : though it be sanctified and lightened to Gods children .

2. Our sinfulnesse makes vs weake . An ill Conscience enfeebles vs , makes very cowards of vs . Iustine Martyr , when he was a Heathen , iudged by the fortitude and magnanimity of Christians in suffering , that they could not bee subiect to vile affections . Where a good Conscience is , there wants no courage in suffering . If the Diuell can make vs wound our Consciences by committing sinne , then hee will easily driue vs , either to murmure or blaspheme , or despaire vnder the Crosse .

Q. But doe not many wicked men patiently beare paines and death it selfe ?

A. No ; stoutly they doe , but patiently they doe not . It is not laudable patience , but miserable hardnesse and stupiditie ; As Nabal dyed , 1. Sam. 25.37 . his heart being as a stone , insensible of good or ill . So also dyed the wretch that murdered Henry 4. the French King .

Vse 2. Let none bee confident in their owne strength : wee are weake : and Peter is an example : He bragged that he would not deny Christ ; nay , though all other forsooke him , yet he would sticke to him , and dye at his foote . And yet a silly Damsell with one word , put him by his resolution . Mat. 26. This appeared also in the example of Doctor Pendleton , as may bee read in the Booke of Martyrs . Fox Acts and Monuments . 1362.

Censure not thy Brother for some weaknesse vnder the Crosse , nor say , If I had beene in his case , I would not haue done so or so . Thou also art weake , and of thy selfe art nothing without the Spirit .

Vse 3. Beware of Securitie : Fore-thinke of the Crosse , and prouide for it . Sudden troubles , and vnpremeditate are the more grieuous ; ouerwhelming , as the breach of a high wal oppresseth vnawares . In the day of peace , prepare for battell . A faire day makes vs to be taken in a storm many times without our Cloakes . Thinke therfore of losses aforehand : of burning of houses , burying of Children , Husband , Wife , &c. Thus did Iob ▪ for want of this , Iob 3 25. wee heare many in the day of trouble complaining , O , I neuer lookt to haue seene this day , &c. Didst thou not ? It was thy fault . If a man goe to Sea , should he not looke for tempests ?

Vse 4. The Spirit helpeth our infirmities : The Vnregenerate shall bee sure of trouble without comfort : The Regenerate of comfort in Trouble . God will either mitigate their paines ; or strengthen them to beare , or quite take them away . No man will lay so much weight vpon his Horse , as shall breake his backe . Much more will God be carefull of his children ; yea , as hee will not suffer them to bee tempted aboue their strength , so he will giue an issue and deliuerance in due time . 1. Cor. 10.10 . We shall not haue one blowe or fit more then we are able to beare . He that can endure but three fits , shall not haue the fourth . * * Non quarto die pati permittetur , qui scitur vltra non posse quam triduo tolerare : Ambrosius .

Vse 5. If thou hast deliuerance out of trouble , ascribe it not to thy selfe , saying ; I rub'd out ; I pluck't vp a good heart , & got out . Acknowledge the praise to God which helped thee .

Vse 6. Grieue not the Spirit by which thou art helped ; If thou shalt prouoke him by thy sinnes , how canst thou expect his helpe ? Make him so familiar now by thy carefull obedience , that he be not a stranger to thee in the day of thy trouble .

Verse 26. For wee know not what wee should pray for as we ought : but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered .

THe Spirit is a principall helpe in the Crosse ; and one of the principallest meanes whereby the Spirit helpes vs is , by teaching vs to pray , which is shewed in these words : Where we haue three things : First , our Ignorance and impotency to pray . Secondly , from whence wee be made able . Thirdly , the successe and fruit of such prayers ; they are acceptable .

The two first are in these words , which we will handle together . The third is in the 27. verse . It is a great cheering of the heart in the Crosse , if we can pray ; but alas , wee know not what to pray : we ought to know , but we do not , either in regard of matter or manner .

But the Spirit , August . that is , the Holy-Ghost maketh intercession for vs : not is our Intercessor , but maketh vs to pray . So the Spirit cryeth Abba Father , Gal. 4.6 . not that the Holy Ghost cryeth , but teacheth vs to cry .

Christ and the Spirit , are as the Master of Requests , but in different manner : Christ by the power of his merit ; the Holy Ghost by the efficacy of operation in vs . As a Schoolemaster with his Schollers , so dealeth the Holy Ghost with vs : stirring vs vp to pray , and prompting vs with sighes , grones , and words fitting .

For vs : For our profit . Aquinas . Beza .

With sighes , that cannot be expressed : For their greatnesse ; for as there is a ioy vnspeakeable : 1. Pet. 1. So also , a sorrow and earnest desire in the Saints , not to be vttered . Rather for their littlenesse , both because we scarce feele them , and know not what our hearts meane , and this is the fittest because of that which followeth ; Toletus . Hee which searcheth 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 a Iam. 5.13 . So haue the Saints done , and haue been deliuered . Moses at the Red Sea , b b Exod. 14. and fighting with Amalek , preuailed by Prayer . c c Exod. 17. So Asa , d d 2. Chron. 14.11 . so Iehosaphat , e e 2. Chro. 20.12 . so Hezekias , f f 2. Chro. 22.20 . so our blessed Sauiour . g 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 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 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 a Exod. 14. , Hezekiah when he chattered b b Esay 38,14 . . Anna , Samuels mother , c 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 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 hear● .

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 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 the Spirit , maketh Intercession for vs : that is , teacheth vs to make Intercession .

According to his will : as it is reuealed in his Word .

doctrine The way to haue our Prayers heard , is to pray according to Gods will , 1. Ioh. 5.14 . Iam. 4.3 .

Vse 1. Wicked men shall not bee heard to their benefite . Prou. 28.9 . The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues , saying , His bloud be vpon vs : but he onely approues the prayers of his children .

A wicked man can haue no hope to bee heard : for whosoeuer remembers that free will not doe that which hee hath heard , must needs distrust to receiue that which hee asketh . When our good life agreeth with our good words , then is there confidence and lowd crying in the eares of God .

Vse 2. Wouldest thou be heard ? Aske then those things which are according to Gods will , not thine owne . In Prayer it is a great grace to renounce our owne wils . And he doubtlesse is the best seruant , that desireth not to heare that which he will : but which willeth that which he heareth , Submit thy will to Gods : for better knowes the Physicion what s fit for the sick man , then himselfe .

If thou askest any thing ; either thou shalt haue it : or if thou hast it not , it is not expedient for thee to haue it : and then GOD doth not thy will , that hee may doe his owne for thy good .

VERSE 28. And wee know that all things worke together for good to them that loue God , to them who are called according to his purpose .

HEre is a new argument to comfort and encourage vs vnder the Crosse , taken from the profit the Crosse brings . The Crosse tends to our Good , to further vs to godlinesse and the Kingdome of Heauen , therefore wee may not bee discouraged .

In this Verse are two things : 1. A Proposition . All things worke together , for them which loue God . 2. The proofe which is double . 1. From the experience of all Saints . We know . 2. From a description of them which loue God : they are the Called according to Gods purpose .

We know . The wicked knowe not this secret : As the Philistims vnderstood not Samsons Riddle : but wee know the Crosse is a help .

All things : Aquinas & ante ●um . Aug. l●b . de cor. & gra. c. 1. Euen sinnes , because from their fals Gods Children arise more warie and carefull . The best things of the wicked , euen their prayers , turne to their hurt : the worst of the godly , euen their sinnes , turne to their Good . Satan then gets nothing in the end by tempting vs to sinne , but the greater ouerthrow of his owne Kingdome .

I dare not say that this is the meaning of these words . For sinnes indeed turne to the good , but worke not the good of Gods children , as afflictions doe . For sinne is not appointed to be done , as the Crosse is appointed to be suffered : neither can it be said that sinne is sanctified to this purpose , as are afflictions . Here properly by All things , is meant all Aduerse things .

Worke together , not inuicem , betweene themselues : but together , with God . Not of their owne nature , for so they doe not co-operate , but contra-operate , but beeing sanctified by God : Ansel . and therefore one takes the Verbe passiuely , are wrought : for indeede , take away God , and afflictions worke to our hurt .

For Good : That is the chiefe good ; Eternall life .

To them which loue God . So are Gods children described : for it is proper to children to loue and obey their Father .

To them which are called according to his purpose . That is , God hath purposed the saluation of his children : hath chosen and called them vnto it : therefore it must needs bee that afflictions comming from God , must further them to eternall life . Otherwise he should do that which should hinder and crosse his owne purpose : which is not done by wise men ; much lesse by our most wise God .

doctrine All Afflictions further the good of Gods children , Psal. 119.71 . 1. Pet. 1.6,7 . & 3.17 . & 4.19 . 2. Cor. 4.17 . Iosephs afflictions furthered Gods purpose of honouring him , Gen. 50.20 . and Pauls afflictions furthered the cause of the Gospell , Phil. 1.12 .

Vse 1. The admirable power and goodnesse of God , is here noted , that he can and doth ouerrule the nature of euil things so , as to make them serue for much good ; yea , to bring good out of them , as he brought light out of darknes . He can sweeten these bitter waters . As the Apothecary of poison makes Triacle to driue out poison : So can God make the poison of afflictions , ( which in themselues are the curse of the Law ) to driue out the poison of sinne . God makes afflictions worke to our good in two respects . 1. Of Sinne . 2. Of Grace .

1. Of Sinne two wayes . First , to preuent it . Secondly , to cure it .

1. A Physicion opens a veine not onely to cure , but many times to preuent a disease : God knowes our disposition . Hee sees that many times wee are inclined to Pride , Vncleannesse , Couetousnesse , Reuenge : Now that wee should not fall into these , hee sends vs losses in our goods , sicknesse in our bodies , &c. whereby wee are kept and bridled from that which otherwise we would commit .

2. Sinne also is cured by afflictions . The bloud of Christ indeede hath onely this vertue : but afflictions are said so to doe , because they driue vs to seeke the cure , being therefore called the medicine of the soule . They are of the best nature which are wonne by loue : but ten to one are brought to goodnesse by afflictions . Meliores sunt quos ducit amor , sed plures sunt quos corrigit timor : Aug. Luk. 15.17 . In prosperitie we grow rusty : The Crosse is Gods file to make vs bright . The Prodigall in prosperitie forgets himselfe : but hauing gone to schoole to the Hogs-trough , he comes to himselfe . So did fellowship with the beasts teach Nabuchadnezzar humilitie , and the Dungeon Manasses true Religion , who in their prosperity were proud and irreligious .

The Crosse is also a preseruatiue of Grace ; In prosperitie we are dull and drowsie , as a man comming from a Feast is heauy & sleepy . A Romane Captain said , that his armie neuer stood in worse termes , then when he had peace . So in prospetie is our greatest danger , then haue wee least minde of God : then do we least feare : pray seldomest & coldest : are soonest ouertaken with pride , couetousnesse , vncleannesse , hypocrisie . Aduersitie is a quickner ; stirres vp to Prayer , Repentance , and all holy duties . It is noted of Salomon , that of all the Kings of Iuda , he fell foulest ; because hee had most prosperitie . That God might not loose vs , and we lose his grace , hee sends vs aduersitie . As the Starres shine brightest in the night : so the graces of Gods Spirit in affliction .

Vse 2. The Affliction which is to the godly a help to heauen , is to a wicked man the fore-runner of hellish torments : as in the deluge , the water that bore vp the Arke , drowned the wicked of those times . Vnder the Crosse the godly pray , the wicked blaspheme . In the fire the Chaffe is consumed , the gold is purified ; so much mattereth it ; not what is suffered , but what manner of men they be which suffer .

Vse 3. This priuiledge is to them which loue God . Dost thou loue God ? Otherwise thou wert not worthy to liue : and then wilt thou worship him , keepe his Commandements , bee zealous for his glory . Which if thou doest not , thou art profane , and louest not God , neither art beloued , and so hast no part in this priuiledge .

VERSE 29. For whom he did fore-know , he also did predestinate , to be conformed to the Image of his Sonne , that hee might be the first-borne among many Brethren .

THe Apostle in the 28. Verse affirmed ; that Afflictions worke to the best good of Gods Children , because God hath purposed to saue them : so that all things which are appointed them by God , are subordinat means to bring this purpose to passe . As a man purposing to build a house , goes to the Forrest , chooseth Trees , fels them , hewes them , sawes them , to make them fit for his building : So God purposing to saue vs , hewes off our knobs by affflictions , and prepares vs for glory .

That Reason , from the purpose of God , is here and in the next Verse enlarged , from the inuiolable connexion of the Effects of it , which are the causes of our Saluation .

This Verse expounds the former , the next Verse expounds this .

In this is a definition of the purpose of God : namely , that it is a foreknowing of the Called .

The Principall proposition in this Verse , is this : Those which are foreknowne , are predestinated to bee conformable to Christ .

In this proposition we haue two things . 1. The Subiect : Those which he knew before . This Praecognition is not generall , or foreknowing of merit ; but speciall , ioyned with his loue ; and indeed so it signifies here . Euen the loue of God , whereby from all Eternity he hath chosen vs in Christ vnto Saluation . This is called the good Pleasure of Gods will ! Eph. 1.5 . Will is Purpose : Good pleasure is this praecognition , or praeagnition .

The second thing in the Proposition is the Praedicate : he predestinated to be conformed to the image of his Sonne .

Here are two things . 1. The Act , he predestinated . 2. The Determination of the Act : to bee conformed , &c. and this is amplified with a limitation in the last Clause of the Verse . Of the which in the due place .

He predestinated . To destinate is to appoint a thing to a certaine end . To predestinate , is to appoint a thing to such end before-hand . Predestination is by Diuines vsually taken and vsed in their writings , for the whole counsell of God concerning the Elect and Reprobate : and this they doe for plainnesse sake . Here it is vsed onely for Election : neither doe I obserue it otherwaies vsed in the Scripture .

In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen . 2. An ordination of them to life , and the meanes of life . So is it taken here , as also in other places . Acts 13.48 .

The second thing in the Predicate , is the determination of the Act : To be conformed to the Image of his Sonne , that we may beare the Image of the heauenly Adam , as Paul else-where speaketh . 1. Cor. 15.49 . The meaning , to be like or conformable to Christ : that is , a Sonne , as hee is a Sonne : holy , as hee is holy : The which likenesse is either in this life , begunne : or in the life to come perfected . In this life it is a conformitie in holy Actions , and Passions . In the life to come a conformitie in Glory .

There are three Doctrines here concerning Predestination .

Doct. 1. The 1. There is a Predestination . Proued , Ephes. 1.5 . but largely in the next Chapter : Of which we are not to be ignorant , because it is reuealed : Deut. 29.29 . and they which deny it , or would not haue it taught , bereaue men of a principall stay vnder the Crosse .

Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue , Ephes. 1.5 . Not foreseene merits , or Faith . God knowes what hee will worke in vs : but that 's not the cause of Predestination ; Eph. 1.4 . but being predestinated vnto life , hee will haue vs holy .

doctrine Doct. 3. The third , all such as are elected , are predestinated to bee conformed to Christ , Ioh. 15.20 . 1. Pet. 2.21 . Phil. 3.21 . Ioh. 14.43 . and 17.22 .

Vse 1. We should be comforted vnder the Crosse , because it is a Conformitie with Christ . God hath many sonnes : but one onely Sonne without sinne , yet not without the Crosse : He came into the world without sinne , but he could not get out of the world , without the Crosse . Should we which are sinfull , then looke to be free from Crosses ? We vse to be most tender ouer our first child ; Christ was the first begotten : yet God neuer abased any of his second sonnes , as he vsed him . If we be vsed no otherwise then was Christ , wee haue no cause to complaine .

Art thou poore ? So was Christ . Hast thou enemies ? So had He. Art thou disdained ? Remember , how he was reuiled , mocked , buffeted , spit vpon . Art thou perplexed in Conscience ? O , his soule was heauy to death . Consider the great things he suffered , and for thee , and thou shalt haue no cause to complaine of thy enduring . Luk. 14. Act. 14.12 . The Crosse was his way to Glory , and so it must be thine . Neither is godlinesse abolished , but built vp by the Crosse .

Vse 2. Christ is our Absolute Example to follow . Others to bee followed , onely as they follow Christ . 1. Cor. 11.1 .

The Papists tell vs of the conformities of Saint Francis , &c. whose orders must bee followed without making question : but we are predestinated , not to conforme to Francis or Dominick , but to Iesus Christ . Hee is our Patterne , our Copy .

Many Schollers attaine to the perfection of their Copie , but wee can neuer : and indeed it was necessary wee should haue so excellent a patterne , that we might neuer want matter to imitate .

If we must be conformable to him , we must know how he liued , and dyed : and this must be alwaies before our eyes , as the Copie is before the Schollers .

The Gospell propounds three sorts of workes of Christ . 1. The worke of Redemption . 2. Miraculous workes . 3. The workes of obedience . The two first are for our Instruction , but the last onely for our Imitation . He bids vs not to redeeme the world , or to walke vpon the sea . But in the works of godlinesse hee saith to vs , as Gedeon to his Souldiers : Iudges 7.17 . As you see me doe , so doe yee ; Be ye holy , as I am holy .

Vse 3. As thou wouldest be like Christ in glory , so endeuour to be like him in holinesse . Examine thy selfe . Christ was humble . It may be thou art proud , disdainfull : witnesse thy vaine apparell , and arrogant behauiour . Christ spent whole nights in Prayer : Thou spendest them in riotousnesse and luxury . Christ was often in the Temple : thou hadst rather bee any where then at Religious exercises . It was meat and drinke to him to do his Fathers will : to thee to do thine owne vile will . What likenesse is here ? this is not to be conformable , but contrary vnto him . Doest thou thinke to bee like him in glory , which liuest thus ? That that body of thine which thou hast made an Instrument of Whoredome , Drunkennesse , &c. shall be endued with his glory ? No , no. It is as possible for thee to bee saued , liuing thus , as it is possible for Christ to be like thee .

That hee might be the first borne among many brethren .

This is the limitation of the conformity . We shall haue glory : not equall ; but like : not by Arithmeticall , but Geometricall proportion : not inch for inch , but sutable to our estates : He is the first borne , and therefore must haue the double portion .

That : This is not to be taken finally ; but causally : for this was not the end , but the reason why we should be patient , because so was our Elder brother , vnto whom we must be conformable .

That hee might be the first borne . He is so called by allusion to the priuiledges of the first borne . They were the Princes of their Families a a Gen. 4.7 . , and Priests , till the Tribe of Leui was separated to that Office , in their stead . b b Num. 3.12 . And they had a double portion , c c Deut. 21.2 . Chro. 21.3 . diuiding the inheritance among the rest of the brethren . So Christ is our King , Prophet , Priest , and is anointed with the oyle of gladnesse aboue his fellowes . d d Psal. 45. Heb. 1.

Among many brethren . That is , the Elect , which by Adoption are the sonnes of God , and so the brethren of Christ . Christ tooke our Nature vpon him ; but we are not his brethren hereby : but when wee partake of his Nature , being Bone of his Bone , and Flesh of his Flesh , by a supernaturall birth , as he is Bone of our Bone by a naturall , then are we his brethren . These brethren are called many , in regard of themselues , not in regard of the Reprobate .

Here are three things . 1. Christ is the first borne , Colos. 1.18 . Reuel. 1.5 . We are his brethren , Iohn 20.17 . Heb. 2.11 . We shall be like him , 1. Iohn 3.2 .

Vse 1. It is much to be Gods seruants , but to be his Sonnes , euen the brethren of Christ , is an excesse of Loue . We giue God iust cause to be ashamed of such children as wee are , and our blessed Sauiour to be ashamed of such brethren . Christ is not ashamed of thee , though thou beest poore , though ful of infirmities : be not thou ashamed of him , and his seruice : the world casts shamefull and opprobrious things vpon them which followe Christ : which keepes many , from professing the Gospell ; this being such a rub which they cannot get ouer . Remember , Christ is not ashamed to acknowledge and call thee brother : put on thou therefore Dauids Spirit , I will ( saith he ) Psalm. 119. confesse thy name before Princes , and will not be ashamed .

Vse 2. A friend in the Court is worth much . Wee haue in the Court of Heauen , a speciall friend , euen a brother , to speed our suits . Let it comfort vs in Prayer , and make vs confident to go to him , and not to the Virgin Mary , &c.

Vse 3. Naturall brethren , howsoeuer they may discent among themselues , yet they will take one anothers part against enemies : so that wrong one , wrong all . Let then the World and prophane men take heed how they wrong vs : for Christ is our brother , and hath promised protection , and to take our parts .

Vse 4. Christ is our Elder Brother , therefore our Prince , vnto whom we owe subiection and obedience . If we be sanctified and performe this : Hee is not ashamed of vs . Thou art ashamed of thy brother ; if he be a Drunkard , a Thiefe , a Whoremaster : if thou beest such , assuredly Christ is ashamed of thee .

VERSE 30. Moreouer whom hee did predestinate , them hee also called , and whom he called , them hee also iustified : and whom he iustified , them he also glorified .

THe Elect are Predestinate to bee conformable to the Image of Christ : this Conformity is , when they are called , Iustified , and glorified , of which speakes this verse . And so is absolued the whole order of our saluation . God purposeth to saue some of mankind falne . These he fore-knoweth , these fore-known he predestinateth , these he calleth , iustifieth and glorifieth .

In the two verses going next before , Paul carried vs vp into the third Heauen . Here he bringeth vs downe againe to the Earth , to behold the patefaction of Predestination , by Vocation , Iustification , Glorification .

Those whom hee predestinateth ; that is , to saluation from euerlasting .

He also called : In time , and out of their sinfull estate , from the number of the wicked , outwardly by the Law , the Gospell ; which calling , is common to the Elect & Reprobate . Inwardly by the operation of the Spirit in their hearts , whereby they are inabled to fulfill the condition of the Gospell , which is to beleeue : and this is proper to the children of God .

Them hee also Iustified : That is , hee accounteth and pronounceth them righteous , by the offred righteousnesse of the Gospell , which in their vocation by Faith they apprehended .

Them he also glorified . Not maketh them renowned and famous ; but did gloriously saue . Glorification , is a putting away of basenesse and dishonour , and a putting on of honour , euen the honour of immortality and saluation .

Q. But where is Sanctification ?

A. Some say , it is included in Vocation , and Iustification , but rather in Glorification . Sanctification is Glorification inchoate , and Glorification is Sanctification consummate .

These are so inuiolably connected , that hee who is predestinated , is as certaine to be saued , as if hee were in heauen already . The way vnto this Glorification is the Crosse : therefore we are to be patient in sufferings .

The fore-acknowledging or loue of God , is the fountaine of the Predestination of Saints , of which loue wee may say , that it is from euerlasting to euerlasting ; from the Eternitie of Predestination , without beginning , to the eternity of glorification without end : the Necessary meanes betweene both ; Vocation , Iustification .

I purpose not to common place of the Nature of these graces , but onely to speake of their Connexion and Relation , one with and toward another : which are so linked together , that they follow and conuert Affirmatiuely , and Negatiuely , from the first to the last , and from the last to the first , as in a chaine of diuers linkes , if yee draw any one , the rest follow .

doctrine The way from Predestination to Glorification is by Vocation and Iustification , so that whosoeuer is called and iustified , was predestinated , and shall be glorified . This appeares by comparing together these places , 1. Cor. 1.9 . Rom. 1.7 . 1. Pet. 1.9 . Iude 1. Act. 13.48 .

Vse 1. These graces proceed not from merit but from Gods foreknowledge and loue .

Vse 2. The opinion of vniuersall Election , is here exploded . All are not called ; therefore all are not elected . So long as God continues his Gospell , presse to the doore of his House to obtaine this Calling : and in asmuch as few obtaine it , we should the more labour to be of that number . Honours and Iewels are highly esteemed , because giuen to a few . The Grace of Saluation , as it is much more precious , so should it much the more draw our affections .

Vse 3. The sottish and blasphemous opinion of many among vs , is hence reproued : If I be predestinated ( say they ) to bee saued , then I may liue as I list : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for howsoeuer I liue , I must be saued : If I be predestinated to be damned , all my care cannot alter the counsell of God , and therfore the best way is to take our pleasure while we may .

But whence hast thou this Collection ? Not from God and his Word ; but from the Diuell , and thine owne Ignorance : For put the case , thou wert on the top of an high Tower : God hath predestinated , that thou shalt come safely downe , or breake thy necke in comming downe : Wilt thou now leape downe vpon this reason , neglecting the ordinary way ? I trow thou wilt not trust thy body vpon these termes ; then art thou mad so to trust thy soule . God hath predestinated that thou shalt liue to the end of this present day , or that thou shalt dye before night ; Wilt thou vpon this drinke poyson , &c. saying , Why , If GOD haue predestinated that I shall liue , I shall liue though I eate poyson . If I doe dye ; then I shall dye though I be neuer so carefull . If thou beest in thy right minde , thou wilt not doe thus .

Hezekiah had assurance of the prolonging of his life for fifteene yeeres , Esa. 38.5 . yet neglected not the meanes of preseruing his life . So the predestination of God ought not to make vs carelesse of vsing the meanes of saluation .

Origen maketh mention of one who being sick , and desiring to send to the Physicion , was perswaded by his friend not to send ; for , saith he , if it be appointed you shall dye , the Physicion cannot helpe you : if to liue , you shall not need him . The sicke man of a sounder braine then his friend , excellently answered : Nay , saith hee , if it bee appointed I shall liue ; I wil send for the Physicion , that such appointment may take effect .

God hath predestinated mee to be saued , so hath hee predestinated mee , to be called and Iustified , before I be saued . Though Glorification necessarily follow Predestination , yet not immediately , but here are meanes from one to another , which God hath predestinated to be vsed . As thou art predestinated to glory , so also by the same Act to holinesse , without which he hath predestinated to saue none .

This opinion then is most absurd in reason : and also most blasphemous ; for wicked wretches thinke they haue God on the vantage , and that they may be saued whether he will or no. I am sure of this , that whosoeuer thinketh , reasoneth , and liueth thus : in that time hee can haue no assurance that he shall bee saued : And if hee continue thus to the end , there can bee no greater signe of a mans Reprobation , and Damnation .

Vse 4. Vocation and Iustification , are antecedents to Glorification , Consequents to predestination . Here is a Chaine of foure linkes : the two extreme , Predestination and Glorification , are in the hands of God , the two middle are let downe to vs , by which we may equally be drawne to both the ends , as a man may by a Riuer either goe downe to the Sea , or vp to the Spring head . Art thou called and Iustified ? Then thou maist be sure of thy Predestination past , and Glorification to come .

Examine therefore the Calling , 1. Thes. 1.4 . which of all arguments manifests Election . Art thou called ? I say not outwardly onely , but inwardly ? Is thy heart opened ? Are thy eares board ? When God hath called thee in the preaching of the Word , hath thy heart answered , as Samuel : 1. Sam. 3.9 . Speake , Lord , for thy seruant heareth ? When Christ asketh thee if thou doest beleeue : Doest thou say with that man , Mar. 9.24 . Lord , I beleeue , helpe my vnbeliefe ? Doth thy heart as an Eccho answere the louing call of God ? And doest thou liue accordingly ? Where is thy loue of the Word ? Thy Obedience ? Thy Faith ? &c. Alas , alas : The absence of these declare thou art not called . How often hath the Lord called thee from Drunkennesse , Swearing , & c ? and yet thou drinkest , and swearest , &c. Art thou predestinated to life ? Nay , if thou so continuest , thou art a Reprobate . God hath called vpon thee to leaue the company of vngodly men , and thou notwithstanding drawest with them the yoke of Impietie . How art thou of the number of the Elect , which familiarly conuersest with Reprobates and damned wretches ?

Reioyce you , reioyce which feele that your hearts are moued to beleeue and obey the calling of God ; you haue a most sweet testimonie of the loue of God , and that you shal be conformable to Christ in glory . Your saluation is built vpon a stronger and nobler foundation then the very Heauens ; euen vpon the Counsell of God . But the signes are in your selues : be carefull to preserue them cleere , and as you are to be separated from the damnation of wicked men , so , separate your selues from their conuersation .

VERSE 31. What shall we then say to these things ? If God be for vs ? Who can be against vs ?

32. He that spared not , &c. to the end of the Chapter .

MAny are the troubles of the righteous . Therefore wee haue had many arguments of Consolation ; all which the Apostle here magnificently concludeth as with a song of triumph , celebrating the plerophory and confidence of the faithfull , founded vpon the immutable loue and counsell of God , shewing that no tentation is to be feared .

This conclusion Paul vtters after the manner of braue souldiers , who when they see their enemies approch , shake their speares , and waue their swords aboue their heads , as daring their foes : For hauing mustered an armie of comforts and encouragements , both against inbred corruption , and outward affliction ; hee takes the field ; daring hell it selfe to the encounter with words of great defiance . As , What shall wee say ? Who shall lay any thing to the charge of Gods Elect ? and such like .

Here then Paul renounceth all tentations and assaults , which might disquiet the children of God : and this hee doth two wayes . 1. Generally , Verse 31.2 . Particularly : in the rest .

In this 31. Verse , are two things . 1. A question . 2. An answere .

The Question : What shall we say to these things ? To what things ? some say , that we are predestinated , called , &c. or that all things worke to the best for the children of God , as others say ▪ but I think they say best , which referre this question to all that is said before : viz. That there is no Condemnation to vs that are in Christ . That we haue the Spirit , are the Children of God , are predestinated , &c. For that which hee hath said before of sinne and affliction ; hee doth in this conclusion briefely recapitulate .

What shall we say ? Aquinas giues three expositions : 1. how thankefull should we be , seeing God hath done such things for vs ? It is true that this ought to follow ; but this is not so proper . 2. That these should bee the words of one amazed and ouercome , with the consideration of Gods goodnesse , not knowing how to expresse himselfe . This comes neerer . 3. As if he should say , Who can say any thing against these things which I haue deliuered ? let all the world say and do what they can . These two last ioyned together gine the full sense .

Vse 1. Paul teacheth vs heere by meditation to receiue that which we heare and reade , chewing it down againe ▪ as cleane beasts : for that which before hee deliuered , hee recalleth to minde , staying his thoughts vpon it , by meditation and application .

Many will bee moued while they are in the Church , hearing : But if we will soundly profit , we must reason of things heard when we are gone , and say to our selues and others : What shall we say to these things ? and so enter Application vpon the Conscience : otherwise as a flash of lightning leaues vs in more darknesse ; so such flight hearing increaseth hardnesse of heart .

The Answere : If God be on our side , who can be against vs ?

What shall we say ? why , saith Paul , this I will say , if God bee for vs , who &c. If. This is not spoken doubtfully , but affirmatiuely : being a supposition , taking a thing for granted , vpon which some other thing is inferred , as in that old verse , Cato . Si Deus est Animus , &c. If God be a Spirit : that is , seeing he is a Spirit , he must be worshipped in spirit & truth , as Christ speaketh . Ioh. 4.

Who can be against vs ? That is , none : But this is a more forcible denying : Who can ? Dost thou Paul , aske who can ? I le tell thee : The Diuell can , Tyrants ; the whole world , our owne corruption , &c. True : these may set themselues against vs ; but it shall not preuaile , it shall be to no purpose , but euen as throwing stones against the winde . They may hasten , but cannot take away our Crownes .

Mee thinkes these are words of great resolution , as if hee should say : Wee haue many enemies : let the proudest shew their face ; I feare them not . Who can ? who dare bee against vs ? Quis contra nos scilicet esse poterit Efficaciter ? Aquinas .

Here is an Enthymeme from contraries . God is for vs : Therfore none can Efficaciter be against vs : or it is an Hypotheticall Syllogisme ; where there is a hiding of the Minor , and of the Conclusion . If God be for vs ; then &c. But God is ; Therefore .

doctrine Nothing can hurt them for or with whome God is , Psal. 23.4 . and 56.4 . Iosh. 1.5 . Heb. 13.6 . No flesh nor death shall hurt Dauid ; no enemies shall hurt Ioshua , nor pouerty Gods children , because God is with them .

Great is the security of the faithfull ; they shall haue many enemies , that the loue of God may be the more conspicuous in their protection , for they shall ouercome them all : He that is with them , is stronger then all , who is omnipotent , doing what hee will , and suffering no resistance in that hee will not . Onely he which can ouercome God , can hurt vs . Nemo nos laedit nisi qui deum vincit .

Pharaoh followed the Israelites ; but he and his mighty men were drowned , and Israel escaped , for God fought for Israel ; Ansel . Exod. 14. Saul hunteth Dauid as a Partritch in the mountaines , 1. Sam. 26.20 . but Saul perisheth , and Dauid is King : for God is with Dauid . 1. Sam. 31. and 2. Sam. 2. Haman hateth Mordecai , but Haman is hanged , and Mordecai is aduanced , for God is for Mordecai . Hester . 6. and 7. In Queene Maries dayes the Papists sought the destruction of the Lady Elizabeth , but they are confounded , and Elizabeth is made Queene , for God was with Elizabeth . In 88. fierce enemies intended the Inuasion of England , but they were foyled , and England triumphed : for God is for England . Many Enterprises haue beene vndertaken against our most learned , most wise , most religious , most mighty King Iames , especially that Hellish attempt of Popish monsters in the Powder-treason : but they are executed as Traitors , and King Iames still reigneth ( O long long may he reigne : ) for God is with King Iames. The Lord be with him , and with his posteritie for the good of his Church to the end of the world . Amen .

Vse 2. Let Turkes , Iewes , Papists , profane persons , and all the Enemies of the Gospell desist from their diuellish enterprises against Protestants : for God is for the Protestants , against whom when they arise , they arise against God himselfe , and therefore must needes fall . Acts 9.5 . It is hard to kicke against the prickes , it is madnesse to runne our naked bodies against a swords point . Cease therefore , Papist , to plot against the Gospell , it is impossible to preuaile . If any policy , counsell , lying , cursing , strength , cruelty , could haue preuailed , it had beene rooted out long agoe : A prophet like thy selfe will teach thee , euen Balaam , Numb. 23.8 . that it is in vaine to curse whom God blesseth .

Vse 3. The wicked are most miserable : for God is against them . What if thou haue riches , honours , friends , if God hate thee and deny thee , if in euery corner thou meet with the Angell of God with a sword in his hand against thee . God sitteth vpon the Circle of the Earth , and all the Inhabitants are as Grashoppers , yea , all the Nations as a drop of a Bucket , and lesse then the dust of the Ballance . Esay 40.22,15 . How easily can hee be reuenged by fire , by water , by drought , by sicknesse , by sea and by land ? Seeke therefore Reconcliation .

Vse 4. Examine whether God bee with thee . It appeares here that God is onely with them which walke not after the flesh , but after the Spirit ; who are predestinated , called , iustified ; if thou be such , God is with thee , and will take thy part : otherwise he is against thee .

When the Angell of the Lord said to Gedeon , Iudges 6.12,13 . The Lord is with thee , thou valiant man ; Gedeon answered : Ah my Lord , if the Lord be with vs , why then is all this come vnto vs ? The Earth parcheth , the Clouds are restrained , the fire rageth , &c. What shall we say to these things ? Is God with vs ? Is he not rather against vs ? Wouldst thou haue comfortable seasons ? If God be against thee , how wilt thou haue them . Thou blasphemest , art drunken , vncleane , profane : Is this the way to obtaine God and good things ? Let vs repent and humble our selues , that wee bee not all swallowed vp in the heauy Iudgements of God .

VERSE 32. Hee that spared not his owne Sonne , but deliuered him vp for vs : how shall hee not with him also freely giue vs all things ?

PAVL here begins to remoue the tentations of the godly in speciall . Which are of two sorts . Either concerning the defect of good , or the presence of ill . In this Verse hee dealeth about the first sort ; in the rest of the Verses , about the second . Pareus . Chrysost. Martir . Grynaeus . Pareus . Rolloaus .

About the coherence most Interpreters iudge thus ; that here is a proofe that God is with vs , because he hath giuen vp his owne Sonne for vs : and then the argument is taken from the signe , not probable , but necessary and infallible . This is very true . Yet is may be very fitly conceiued thus . ( viz. ) That the Apostle doth answere an Obiection , which might bee made from the Verse going before .

If God bee for vs , saith the Flesh . What meane then the want and pouerty whereby wee are pressed ? Pietie is hotly praised , but coldly rewarded . To this Paul answereth , as if he should say : Let not such diffidence distract you : God will freely giue you all things you neede : and this he proueth by an argument from the greater to the lesse : Hee which giueth his owne Sonne , will deny nothing : and therefore the Syrian Translator reades it , And if God hath not spared , &c. which Beza most approues , and his Maiesties Translation : Hee hath not spared . Not as before : Who hath not : implying that it should be still addrest to answere to the question , Verse 31.

We are poore , saith the weake Christian . I but if God hath giuen vs his owne Sonne , hee will deny vs nothing which is good for vs .

This Argument is amplified two wayes , 1. From a description of Christ , who is here called Gods owne Sonne , that is , Ioh. 5.18 . his naturall , onely begotten . We are sonnes , but adopted : and thus Christ also cals God his owne Father . Which terme notes equalitie , as the Iewes there vnderstood . Ibid.

2. From an opposition of actions . Hee spared not , but deliuered or gaue vp : It is more then if hee had said , he gaue , though freely . For a man may giue of his abundance , but God hath not spared his owne and onely Sonne .

But hath deliuered him vp , that is , to death . Iudas deliuered him . So did God . Iudas as the Instrumentall , God as the Principall cause , gouerning the Tradition of Iudas : and yet neither is God to bee brought into the fellowship of the fault with Iudas ; nor yet Iudas to be excused for the co-operation of God . Because neither did God command or compell Iudas to doe it ; neither did Iudas in the doing of it , ayme at the pleasing of God .

This action of GOD is amplified ; from the Persons for whom . For vs all : that is , not for all Men : but Beleeuers .

In these words then wee may consider two things . 1. A Supposition , that GOD hath not spared his owne Sonne . 2. The Collection deduced and inferred . Hee will not deny vs any thing .

doctrine The Doctrine . Out of the Supposition . God hath giuen to death his owne Sonne for vs , Rom. 5.8 .

Vse 1. O , the greatnesse of Gods loue towards vs ! So God loued the world ( saith our Sauiour Ioh. 3.16 . ) that hee gaue his onely begotten Sonne . 1. Ioh. 4.9,20 . When Abraham was ready to offer his Sonne Isaak , Gen. 22.12 . The Lord saeid , Now I know that thou fearest and louest me , because for my sake thou hast not spared thine onely Sonne . If Abraham loue God , because he spares not Isaak , much more doth God loue vs , because he spared not Christ . For it is more for God to offer vp His Sonne : then for Abraham to offer vp his . For first , God loued Christ better then Abraham could loue Isaak . Secondly , God was not bound by the commandement of a Superiour to doe it , as was Abraham . Thirdly , God voluntarily did it , which Abraham would neuer haue done without a commandement . Fourthly , Isaak was to be offered after the manner of holy sacrifices : Christ suffered an Ignominious death , after the manner of Theeues . Fiftly , Isaak was in the hands of a tender Father ; Christ in the hands of barbarous Enemies . Sixtly , Isaack was offered but in shew , Christ in deed . This is an Excesse , yea , a Miracle of loue . Hyperbole amoris Chrysost. Portentum amoris . Pareus . Paul calls it a loue , passing knowledge . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 3.19 . There is no Argument to this , to draw a man to God . This Paul often celebrates . And hee 's a very blocke that is not moued herewith , to shew himselfe sensible of it in his godly walking .

God hath not spared his owne Sonne for vs , as if hee loued vs more dearely then Christ : For we vse not to expend things deare , but for such as are more deare . Who then which vnderstands this , can finde in his heart to offend such a God ? He spared not his owne Sonne for thy sake . Spare thou thy drunkennesse , vncleannesse , &c. but not thy bloud for his sake , who was so prodigall ( as I may say ) of his owne and only Sonnes to doe thee good :

Now to the Argument . He that spared not his owne Sonne for vs , will spare no other thing for vs . But God spared not Christ for vs . Therefore .

For it is lesse to giue vs all things with him , then to giue Him to death for vs .

doctrine To whomsoeuer God giues Christ , he giues all good things : For all things are in Christ , 1. Cor. 3.21,22,23 . Col. 1.17,19 .

Vse 1. Aboue all things seeke for Christ , who is the Fountaine of all good . In ipso filio Dei omnia existunt tanquam in primordiali praeparatiua causa . Aquinas . If thou hast him , thou hast all ; for as the shadow followes the body : so all good things temporall and eternall follow him . He neuer comes empty or alone , but his reward is with him . Reuel. 22.12 . The world sings the old Poets note : First for money , then for Christ . And if they haue any spare time , that is for Christ and eternall life .

Vngratefull wretch , which hast bestowed many houres and dayes on thy pleasures and vanities , scarce a day or houre on the knowledge of God and Christ . Hee that hath Christ , hath all things : yet who seeketh Christ so earnestly as he seeketh all other things ?

This was preached in the time of the great drought Anno 1615. Examine your selues on this present occasion . Who amongst you euer so longed for Christ , as now for raine ? Who hath so bewailed his sinnes , as this present want ? Seeke yee Christ ; and with him you shall finde comfortable seasons , yea all good things . First seeke the Kingdome of God , and his Christ , then all such things shall bee giuen vs into the bargaine . Mat. 6.33 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , velut additamentum . Metaphora ab ijs qui emunt fructus , vt pyra , poma , &c. Piscat . in . loc. Mat. These shall be as an &c. in the end of a sentence . Consider how most men hastily goe to worke : one seekes raine in the new Moone , another in the change of the winde : a third in this or that figure . None almost seeke him in Christ , and therefore God hath confounded all our Signes and Obseruations .

Seeke therefore such things in Christ : for without Christ eyther we shall not haue them : or we shall haue no comfort in hauing them , they turning from being benefits , to be very snares vnto vs . We may haue temporall good things without Christ , but as the Thiefe hath the True mans purse . Alas , what shall it profit him , when hee shall come to hold vp his hand for his robbery ? So if thou haue not Christ , thou art an vsurper euen of that which thou possessest by a lawfull ciuill right , and shalt be called to account for the same .

Thou mayest haue gold and siluer without Christ , but no comfort without him : Whom if thou hast , thou mayst eate with peace , and drinke with peace , and with peace and comfort possesse gold , siluer , house , lands , rich apparell ; for they are thine owne in Christ .

If thou beleeuest , thou canst want nothing which is good for thee : for all temporall blessings and spirituall , are annexed to the person of Christ , whom they possesse by Faith . Walke therefore cheerefully in thy calling , and be not anxious , nor disquiet thy selfe with carking care . Quid haesitas super possessionibus horum & Dominum omnium habeas ? Chrysost. What doest thou doubt about possessions , when thou possessest the Lord of all ? Hee that hath giuen that which is greater to his enemies , how should it bee that he should deny lesser things to his friends ? The Prodigall Childe doubteth not of bread inough , if hee can obtaine his Father . So we can be in no want , if we want not Christ .

VERSE 33. Who shall lay any thing to the charge of Gods Elect ? It is God that Iustifieth .

IN this Verse Paul begins to arme Gods children , against the second sort of speciall tentations , which arise from the presence of euill .

This euill is either in our selues , in the Creatures , or supposed to bee in God . In our selues ; our sinnes . In the Creatures , violence and death . In God , mutabilitie of his loue .

The first of these is remoued in this Verse , and the next : namely , that which ariseth from our faultinesse . For our sins , there are two that hurt vs . 1. The Accuser . 2. The Iudge . In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes . In the 34. verse , that No Iudge .

In this Verse is a Position , set downe by way of Interrogation : and a Reason .

The Position : None can accuse the Elect. The Reason : because God Iustifieth them .

Some reade all in both these Verses , 33 , 34. with Interrogation : thus : Who shall accuse ? Shall GOD which Iustifieth ? &c.

But our reading is best and most approued .

Who ? In generall , Who ? What Diuell or Man ? Sarauius .

Shall lay to the charge : Shall accuse , shall sue , shall call into the Law , shall endite , shall arrest , that he may accuse ? This is very Emphaticall : There is no place for accusation , much lesse for finding guilty and condemning . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of what should Gods children be accused ? Of old sinnes ; not of false things , but of such whereby Satan and our Consciences ( the Accusers ) may bring vs to desperation .

The Elect of God : The Election , saith Chrysostome , not well . Ambrose giues the sense thus : None can or dare retract the Iudgement of God : for he confidently prouoketh all Aduersaries , if they dare come forth to accuse , not that there is no cause , but because God hath iustified vs . Therefore it is here subioyned as a Reason .

It is God that iustifieth . They are iustified : therefore it is vaine to accuse them , and it is God that Iustifieth them . If God doe it , none can reuerse it , for none is equall with God .

doctrine No Accusations can hurt or preuaile against them whom God iustifieth , Esay 51.8,9 .

Vse It is ordinary for wicked men to traduce and accuse the Children of God , of hypocrisie , pride couetousnesse , &c. But whom doest thou accuse ? Euen those whom God iustifies . It is false that thou chargest them with all , or it is True . If false , then thou art a Slanderer . If True ; then thou shewest thy selfe malicious , to impute , and to obiect that which God hath pardoned , and of the which hee hath acquited them . Take heed , thou playest not the Diuels part , who is stiled the Accuser of the Brethren . As it was said to Peter , That which God hath cleansed , account not thou vncleane : So them whom God iustifieth , take heed thou accuse not .

No accusation can hurt beleeuers . Who shall accuse them ? Who ? Inow I warrant you . The Diuell and wicked men : who will sift vs , as a man sifts his corne , and search into vs , as Laban searched Iacobs stuffe ; and when they can finde nothing worthy of Accusation , they will inuent false things . But thou wilt say , Alas , that which the Diuell and the world accuse me of , is too true , mine owne conscience also accuseth me . Be it so : but doest thou beleeue and repent ? Then God Iustifyeth thee , not onely from false , but against true accusations . Bee they true or false , they shall neuer hurt vs , for he from whom there is no appeale , hath acquited it .

Thou must neither deny nor forget thy guiltinesse , that the more thou doest vnderstand thy disease , the more thou maist praise thy Physician : But if thou haue Faith , which is the cause , and Repentance , which is the fruite of Iustification , no Accusation can endan-ger thy peace .

Vse 3. Miserable art thou , prophane wretch : for as God will admit no Accusation against the Elect , thus iustified and sanctified , so he will refuse no iust and legall accusation against the prophane and obdurate , which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion .

What must needs be the torment of thy soule , when thine own Conscience , the Law , the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead ? Mala. 3.5 . Nay , God himselfe will bee a swift witnesse against thee ! Yea the very insensible creatures shall accuse the wicked : The dust of the Preachers feete shall accuse the contemners of the Gospell : Mat. 10. The couetous mans rusty gold and siluer , Iam. 5.3 . the Vsurers vniustly gotten goods shall accuse him . Habac. 2.11,12 . The drinke , O drunkard , which thou hast swilled in , shall rise vp in iudgement and accuse thee . If it be possible , Repent , that thy conscience may be freed from hellish Desperation .

VERSE 34. Who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe , who is euen at the right hand of God , who also maketh Intercession for vs .

AS in the 33. verse , Paul tooke away the danger of Accusation , so in this he taketh away the feare of Condemnation .

Here are 2. parts . 1. a Position ; None can condemne the Elect : to condemne , is to adiudge to death or other punishment : This position is set downe by Interrogation for the more force .

2 A Reason . Which is , because Christ is dead : The Interpreters for the most part do place the force of the Reason in the Intercession of Christ , which they oppose to Condemnation : as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers ? Beza . But vnder correction , I thinke the reason principally to bee in the death of Christ , by which we escape death : and the Resurrection , Session and Intercession to be ended by way of Amplification , for the cause alledged . The words are parts of the Catechisme . The sense is thus to be conceiued : Alas , sayth the weake Christian , mine owne conscience , the Law , the Diuell accuseth me , Yea but God iustifies thee , saith Paul . What , a sinner ? How can that be , sauing his Iustice ? for sinners are to bee condemned by the Law . True , saith Paul ; but Christ is dead for vs , and so hath made satisfaction : for as it is well obserued by Caietane , that these words For vs , are to be referred to euery part of the Answere , he dyed for vs , rose for vs , &c.

The Death of Christ is farther declared by the consequences of it : which are 3. 1. Resurrection . 2. Session at Gods right hand . 3. Intercession for vs , which Gradation is added to take away all scruple . Hee is dead : Nay , hee is risen , which sealeth the merit of his death : Nay , hee sitteth at the right hand of God , hauing receiued all power for the safety of Beleeuers , and confusion of vnbeleeuers , and that nothing be wanting to our comfort , he continually makes intercession for vs , Heb. 9.24 . Heb. 10.10 . by appearing in heauen for vs , and by willing that his merits should be effectuall vnto vs .

doctrine Those whome Christ dyed for , cannot be condemned , Rom. 4.25 . and 5.9 . Heb. 2.14,15 .

Vse 1. The Death , Resurrection , Power & Intercession of Christ , are the wells of saluation , from whence all comforts are to be drawne . Art thou cast downe for feare of thy sinnes and the punishment due to them ? Christ hath suffered thy punishment , he was condemned in thy roome and stead , and therefore in the Iustice of God , thou must not be condemned . Belieue and repent , and then it is as possible for thee to be damned , as for God to be vniust .

Thou mayest securely rest in his death , because he not onely dyed , but rose againe , which though it did adde nothing to the price which was payd in his death , yet it is a demonstration of the sufficiency of it , and thereby a confirmation of thy comfort : for if he had not rose againe , his death had done vs no good . If death had ouercome him , how should wee sinners haue escaped .

Hee , as our Samson , carried away the gates of death . The foundation of our comfort is layd in Christs death : we receiue it in his resurrection . His death is compared to the sowing of Corne , which comforts most when it commeth vp . Ioh. 12.24 . So our peace and ioy is sowne in his death : we reape it and begin to possesse it in his Resurrection . 1. Cor. 15.17,18,19 . He is not onely dead and risen , but hath receiued all power , hauing it in his hand to saue and destroy : by this power he sent the Holy Ghost . Act. 2. He hath alwaies gouerned and preserued his Church , and confounded his foes . We haue many foes indeed , but we need not feare ; for if he so bridled them being on earth in our weaknesse , that he ouerthrew them backeward with a word ; Ioh. 18.6 . how can and will he hamper them being in Heauen , in the power and glory of his Father ?

He was courteous on earth : and he forgets vs not now he is in Heauen : hee is not like Pharaohs Butler , who forgat Ioseph ? Gen. 40.23 . He is not in Heauen , onely to liue happily himselfe , but to procure our happinesse also . He prayeth yet for thee , and his Father heareth him alwayes . Iohn 11. Heb. 7.25 . Therefore thou mayest bee confident that thou art perfectly saued . A man retaining an eloquent , learned , gracious Counsellour , is of good hope ; much more mayest thou , which hast the Kings Sonne , yea , the power and wisedome of God to be thy Aduocate . Hee is innocent , against him lyes no exception ; he hath satisfied for thee of his owne ; not by the force of reason , but really by the price of his bloud : He knowes the weightinesse of thy cause ; is in especiall fauour with the Iudge ; knowes best the reason whereby he may perswade ; and it concernes him that the day should be on our side because we are his flesh : therefore we may be comforted .

Vse 2. From this sitting and Intercession , Ambrose notes the distinction of the persons in the Trinity , and that the Father is the fountaine of all good .

Vse 3. Saints are not our Intercessours , but Christ : therefore goe to Christ alone : Can they more loue and care for vs , then Christ ? They not heare , nor vnderstand vs , neither haue wee in the Scripture precept or example to require their intercession ; and if any helpe or comfort were to bee had this way , Paul doubtles in a place so fit would first or last haue mentioned it . If any man sinne , saith Iohn , 1. Ioh. 2.2 . we haue Christ an Aduocate . He doth not say , You haue me , or the Virgin Marie , an Aduocate , but Christ . Maluit se ponere in numero peccatorum , vt haberet Aduocatum Christum , quam ponere se pro Christo Aduocato , & inueniri inter damnandos superbos . August . The Apostle had rather put himselfe among sinners , that he might haue Christ his Aduocate , then put himselfe for an Aduocate , and so be found among them who are to be damned for their prid

Vse 4. These comforts require great obedience ; for Christ hath not purchased for vs a carnall security , whereby the feare of God should be abandoned , but a spirituall , whereby the feare of condemnation should be ouercome .

If thou wouldst partake of Christs death , dye thou to sinne . If of his Resurrection , rise thou to newnesse of life . If of his glorious Session , obey his power and authority . If of his Intercession , then auoyde thou all sinne . For nothing can bee more contrary , then Christ to pray for thee that thou mayest be pardoned , and thou not cease from thy blasphemy , drunkennesse , &c. Christ prayeth not for such beasts . Wee haue an Aduocate , saith Iohn , 1. Ioh. 2.7 . Iesus the iust . A iust Aduocate will not plead vniust causes . Thy cause is vniust , because thou beleeuest not , nor carest how thou liuest : For , it is most iust ( euen supposing Euangelicall grace and mercy ) that such should be damned , and should want the benefit of that pardon , which they by their vnrepenting heart renounce . Repent therefore , that thou mayest haue thy part in these comforts .

VERSE 35. Who shall separate vs from the loue of Christ ? shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ?

IN this verse and the two next , the Apostle remooueth the second Tentation arising from the presence of euill , namely , of the euill without vs , from the Creatures . The coherence Pareus maketh to be thus : A weake Christian thus obiects : Though God loue vs , and Christ pray for vs , yet wee are subiect to famine , nakednes , pouertie , a thousand troubles . Paul answers , What then ? This is the condition of the Church ; we are neuerthelesse beloued for this ; yea , we are more then Conquerors .

The words wherein Paul deliuers this are admirable ; and so indeed is this whole conclusion . That we could feele that which Paul writes ! Though all which hee writes , bee from the Spirit of God , yet here hee was more specially inspired . And some obserue that Pauls stile is so beautified with wonderfull Eloquence and Rhetorick , that nor Tully nor Demosthenes could euer haue so spoken . For power , some haue been affected with the reading of Paul , as they are with thunder . And S. Augustine , as is reported of him , Augus●…nus . Erasmus . Paulum quotiescunque lego , videor mihi non verba sed audire toni trua . Hier. epist. 61. ad Pammach. wished for 3. things : to see Christ in the flesh ; Rome in the pride of it ; and to haue heard Paul preach .

In this verse is a position , that no orosses or creatures can depriue vs of the loue of our God . Which is set downe in a double Interrogation , and that not in plaine manner , but with great force , that hee might adde life to it , and rauish the Readers . This position hath a double probation following ; the one from example , Verse 36. the other from the issues of our troubles , ver. 37.

Who shall separate vs ? That is , none can . But he speaks with contempt , Who shall ? Shall tribulation ? as if hee should say , I scorne it . As Goliah defied Dauid , saying , 1. Sam. 17.43 . Doest Thou come to Me with a staffe ? So Paul with a bettor spirit , defies all crosses , as to be able to depriue vs of Christs loue .

Separate ; Such a word is here vsed , as signifieth separation of soule and body , to note that as it is grieuous for the soule to be separated from the body ; so much more to be separated from God .

From the loue of Christ . Many of the ancient , and of the late Writers ( especially Popish , ) expound it of our loue to Christ ; which if it be the Genuine meaning ( as Martyr saith ) it is neither vnfit nor impious ) then I wonder they should say it is presumption , to affirme that we are certaine of perseuerance ; in as much as Paul speakes in the person of all Beleeuers . But I take it to be meant principally and most properly of Christs loue to vs , or of the sense of it in affliction , as some interpret a a Piscator . Rollocus . . If it were meant of our loue , the comfort were not so great b b Grynaeus . . Also the like phrase elsewhere c c Vers. 37. & cap. 5.5 . approues this Exposition . Farther , the word separate cannot properly bee spoken of our loue . For wee are separated from another , not from our selues d d Oleuianus . .

Vs : That is , Beleeuers : Elect : The Syrian Translator reades Mee : better Vs : Yet thence wee may bee put in minde , euery one to labour particularly to apply it , and feele it in himselfe .

Shall tribulation ? &c. He said Who ? Speaking of persons : here he speakes of things ; because by these things , Diuels and wicked men seeke to hurt the Elect. Chrysostome obserues Pauls wisedome in three things : 1. That hee saith not , Shall the loue of Riches , Pleasures , &c. which haue great force to bewitch vs : but shall Tribulation , Distresse ? &c. which violence , Nature . 2. That he begins with the lighter , and so riseth to greater troubles , placing them in this order , not casually , but by singular Art. 3. That though these which hee heere rehearseth , consist of a certaine number ; yet euery one as a Generall hath speciall Tropes vnder it ; As when hee saith Tribulation , he saith , Imprisonments , Bonds , Slander , Banishment , &c.

Tribulation : The word fignifieth any thing that presseth or pincheth vs .

Distresse : The word is translated from the straightnesse of the place , to the estate of the minde , when wee know not which way to turne vs , as Dauid was in a strait . 2. Sam. 24.14 .

Persecution : When wee are pursued from one place to another , and banished .

Famine and Nakednesse . Which follow such as are banished , and are grieuous weapons .

Perill of life . The Sword : Death it selfe , noted by the instrument of it .

doctrine The Diuell with all his Complices , cannot with all their Threatnings and Persecutions , separate vs from Christs loue . This is grounded vpon the Immutabilitie of Gods loue , Ioh. 13.1 , Reu. 2.10 . Esay 43.1 .

Vse 1. The disposition of godly and godlesse men are different . Where the godly are most bold , there wicked men are cowards ; and where the godly are most afraid , there the wicked are most bold . In sinne the child of God quakes and feares : there the wicked man is bold . In Aduerfitie the childe of God is bold ; there the wicked mans heart is in his hose ( as we say . ) When Moses comes to Pharaoh that hee should let Israel goe . Hee knowes not , nor cares for God , nor will let them goe . But when the plagues come : Then , Pray for me , Moses ; Goe your wayes : Take what you will , euen the wealth of Egypt .

In sinne , let mee alwayes bee a Coward : but ( vpon grounded assurance of Gods loue ) bold and resolute in Affliction .

Vse 2. The Beleeuer is Assured . All bitter things cannot quite extinguish the sweetnesse of Gods loue to them . Tribulation cannot , nor Distresse , &c. For as the Whale deuoures the lesser Fishes , so the loue of God ouercomes these .

Shall Tribulation , Distresse , Persecution ? No. They are blessed which endure these things . Shall Famine ? Hee which feeds on Christ , cannot perish for hunger . Shall Nakednesse ? Christs Righteousnesse is my clothing : I shall willingly follow him euen Naked , who when he was clothed with infinite Glory as with a Garment , was content to be borne Naked , and to be stript on the Crosse for my sake . Shall Perill ? I know the hardest . Shall the Sword ? Christ is to mee in life and death aduantage . When the Tyrant shall take off my head , my soule shall flye out vnto Christ .

The sense of the loue of Christ , made the Martyrs esteeme Tyrants , as Gnats or Fleas , and torments as the flea-bitings . 1. Tyrannos , ipsumque adeo Neron , velut quosdam Culices aestimabat . Chrys. Hom. 2. de laud. Pauli . Tertullian of his times saith , Accusatio votum est , & poena felicitas , Tert. aduersus Gentes , non procul ab initio . Apolog. that to be accused , was the wish of Christians ; and punishment for Christ , they accounted felicitie . A certaine woman running in all haste , with her child in her armes , being asked the cause , O , saith shee , I heare a great sort of Christians are appointed to be martyred , and I am afrayd , lest I and my little one come too late . When the Emperour Valens banished Basil , and the Tribune threatened death , I would , said Basil , I had any thing of worth , I would bestow it on him which should cut Basils wind-pipe : And when he had that Night giuen him to deliberate , answered that he should be the same man to morrow , and wished that the Tribune would not be changed . Chrysostome being in banishment , by the meanes of Eudoxia the Empresse , wrote to a Bishop called Cyriacus : and vpon occasion , tels of his resolution , before he was banished : I thought with my selfe , saith he , that if she will banish me , The earth is the Lords : If she will saw me asunder , I remembred Esay ; If drowne me , Ionas came to my minde : If stone me , I thought of Stephen : If behead me , of Iohn Baptist ; If take away my goods ; Naked came I out of my Mothers wombe . Thus did this holy Bishop fore-arme himselfe . So ought we to doe , that if God appoint such times for vs , we may not thinke it strange .

Thou it may be art Now rich , in health , in peace , &c. Thou knowest not what hangs ouer thy head : but thou knowest what thou hast deserued . Thinke dayly of Famine , Nakednesse , Banishment , Imprisonment , Hanging , Burning , &c. Feare the worst , and prouide for it : For what art thou better then thy Fathers ? Then Eliah , Esay , Peter ; Paul , & c ? Forethinke these things : lesse shalt thou bee moued with such things when they come . if thou meditatest of them before they come . The weapon that is fore seene , hurts the lesse .

Vse 3. That which Satan aimes at in all his tentations , is to separate vs from God and Christ . He vexeth our bodies , spoyleth our goods , as we see in Iob ; not so much to hurt our bodies , or make vs poore ; as to make vs blaspheme or deny God . He can be content wee should bee rich and healthfull , so we be hated of God . Is this Satans drift ? Let vs ouershoote him in his owne bow : the more he tempteth and raiseth trouble , the more often and earnestly doe thou pray ▪ and the more conscionably doe thou walke before God , that thou mayst defeat the Diuell , and preserue the sense of Gods loue in thy brest .

VERSE 36. As it is written , Psal 44.22 . For thy sake , are wee killed all the day long , wee are accounted as sheepe for the slaughter .

THat No Tribulation can separate vs from the loue of Christ , is here proued , by the example of the ancient Church , recorded in the Scriptures ; which comes in good season : for least such grieuous things should seeme signes of desertion ; hee brings a prophesie , which not only shewes that the Saints haue in former times suffered these things and been in fauour ; but also that this should bee the state of the Church in this life .

This Prophesie or holy Testimonie is taken out of the 44. Psalme , Verse 22. This Psalme is intituled , A Psalme of instruction to the sonnes of Corah , which some interpret to the sonnes of Martyrdome . It is questioned , when , and vpon what occasion this Psalme was written . Some thinke vpon occasion of the 70. yeeres captiuitie at Babylon . But this is vncertaine , Because That Captiuitie was a punishment for their sinnes : It was not For thy sake all the day long . It is more likely , to my seeming , to be vpon the occasion of the horrible persecution of the Church vnder Antiochus Epiphanes , vnto which in all likelihood Paul hath reference , Heb. 11. toward the latter end .

The summe is this ; The Saints of old haue endured Tribulation vnto death : and yet were not separated from the loue of God : Therefore such tribulation cannot separate vs Now. That they haue endured , the Records of all times testifie : and that their sufferings extinguished not the sense of Gods loue , appeares , because they endured for Gods sake ; which they could not haue done without an exceeding sense of his loue . Neither can such things separate , because of the constant decree , true from Abel . They which will liue godly , must suffer persecution : And through many tribulations we must enter into the Kingdome of Heauen .

In this report of the sufferings of the ancient Church , we haue three things . 1. The greatnesse of their sufferings . They were killed : amplified by a similitude , As sheepe to the slaughter . 2. The cause ; Not for Their Sinne , but for Thy sake . 3. The continuance , how long ? Euen all the day long .

We are killed : Not mortified , as the Vulgar , which Sarcerius followes , expounding of the killing of sinne : namely , that all our Afflictions must tend to mortification , that there may be an end of sinning , before there bee an end of liuing : but it is to be vnderstood of bodily death , which is the extremity of troubles .

All the day long : A day is a measure of time , which is either taken for the whole time of the world , from Abel to the last Martyr ; or for the time of euery Christians life , beginning at his conuersion ; This is the best .

Q. But how can one be killed all the day long ? A man can be killed but once , and it requires not a day , nor an houre for it : our life is taken away in a moment .

A. It is to be vnderstood either of euery affliction , which is mors partialis , a kinde of death , and a passing vnto it ; or in regard of our continual danger and readinesse to die , with the terror of it : being neuer secure , but alwaies expecting to be taken and killed , which is more terrible then Death it selfe . When we must die , it is a fauour suddenly to be dispatcht ; by nature all die but once , but by our willingnes we may suffer it euery day , as Paul said , 1. Cor. 15.31 he died daily .

And are counted as sheepe to the slaughter : Not innocent , humble , ready to heare and follow Christs voice , as elsewhere the terme sheepe is taken . The enemies of the Gospell doe not so reckon of vs ; but here it is meant as in that saying of our Sauiour , Math. 10. I send you as sheepe among wolues . Therefore called sheepe of the slaughter : That is , Tyrants make no more reckoning of the taking away of our liues , then a Butcher doth of cutting the throat of a sheepe . Some sheep are good for store , some for slaughter : we are not counted for store : Happy were it if here were alwaies store of beleeuers , their liues would much profit the world . Gene. 18. If there had been found in Sodom ten such store-Christians , it might haue stood to this day : but the world vseth not to spare such ; but as a Butcher kills a sheep , without making conscience of the effusion of the blood of it : nay , hee thinks well of his worke , and is glad when hee hath done it : So Christ saith , that Tyrants shall kill Christians , and thinke that thereby they haue done good seruice to God .

doctrine True Christians are alwaies in danger , and ready to die for Christs sake , Iohn 15.21 . and 16.2 . Luke 9.23 . As the Sunne euery day goes downe , so must Christs disciple euery day make account of crosses , and death in the following his Master .

Vse 1. Paul , to comfort vs vnder the crosse , brings Scripture ; for there are the promises , which were Dauids comfort in trouble . There are the stories of the Saints , what they suffered , how they behaued themselues , how they were assisted by God , of the which whosoeuer is ignorant , is as a souldiour without armor or weapons . Christ in his temptations vsed Scripture , so doe all the Saints .

When thou art tempted to couetousnes , remember that of Paul , We brought nothing into the world . When to reuenge , then call to minde that God saith , Vengeance is mine . And so in other cases defend thy selfe with this Target . Out of the booke of the Scriptures chuse thee arguments , as stones : put them into the scrip of thy memory , and with thy tongue , as with a sling , throwe them at thy Aduersary the Diuell , who hath no more power to withstand Scripture , then Goliah to stand , being smitten in the forehead by Dauid .

Vse 2. So sauage is the cruelty , that is vsed toward true Christians by wicked men , that he is accounted to haue done a great exploit , who can inuent new , or adde any thing to old torments . The story of the Heathen Emperors , of the Turks , of the Pope , where he and his whelpes set foore , shew this to be true . The fires in England in Queene Maries dayes ; The massacre at Paris in the dayes of Charles the ninth , proue that the death of a Professor of the Gospell , is of no more account with them , then the death of a sheepe , nay of a dogge . But O Papists , Psalm. 116.15 . Right deare in the sight of the Lord is the death of his Saints . You can suffer Iewes , Turks , enemies to Christ , to liue among you ; yea , you pitty Theeues , Traytors , & abet them ; but the Protestant , Christs true seruant , is hated to the death .

Vse 3. Martyrdom & Persecution is , when not for our own sake , but for Christs sake we suffer patiently . There are two principall things required in a Martyr ; 1. That his doctrine be true . 2. That his life be holy .

The truth of our doctrine must be confirmed by the Scriptures : when we suffer for our owne opinions and fancies , for Toyes and Quiddities , it is not to be called Persecution , but rather the Iudgement of God . The old saying is good which Cyprian and Augustine haue ; Not the punishment , but the cause makes a Martyr . And therefore Augustine obserues , that Dauid saith not , Iudge my punishment , but , Iudge my cause , O Lord . And againe ; Blessed are they who suffer persecution , not for wicked diuision , but for righteousnes sake . Psal. 41. Non dixit , Discerne poenam , sed causam meam . Aug Epist. 50. Non propter iniquitatem et Christianae vnitatis impiam diuisionem , sed propter iustitiam . August . ibid.

Many are censured in the Church of England for their singularitie , separation , and diuision , and then they say they are persecuted . Shall Agar say she is persecuted , because Sara deales with her according to her deserts ? No , let her carrie her selfe more humbly to her Dame . Remember then that it must be the weighty Truth for the which thou suffrest ; and that thou liue holily : both these ioyned together , make a Martyr .

Vse 4. Three things comfort in persecution . 1. Our Afflictions are but for a day , that is , a short time . All short troubles though great , are tolerable .

2. We haue the Saints of all times our companions , wee are not alone . Therefore Christ from hence comforteth : Mat. 5.12 . For so persecuted they the Prophets which were before you .

3. We suffer for Christ , who will reward vs a hundred fold in this life , and in the world to come euerlasting life , who also hath suffered for vs . It is no maruaile if we seruants suffer for so good a Master ; but this is maruailous , that so good a Master hath suffred for such naughty seruants . We suffer nothing , but our sinnes deserue more , and yet our good Master imputeth not our punishments as suffered for our sinnes , but for his owne sake .

Vse 5. All that beare the face of the first Adam , are subiect to suffrings : but when we beare theface of the second Adam , then are we much more subiect . If thou be a Christian , account of suffrings , and that thou hast not suffred inough till thou suffer death . The Wheat endureth more then the chaffe , but the Wheat is for the Lords boord , and the chaffe is for mucke , or to be burnt with vnquenchable fire .

If God will haue his owne , which feare and worship him , to suffer grieuous things ; what remaineth for drunkards , and profane beasts ? So Ieremie argues against Edom : Ier. 44.12 . Behold , they whose Iudgement it was not to drinke of the cup , haue assuredly drunken : and art thou he that shalt escape free ? Thou shalt not escape . So Peter , 1. Pet 4.17 . If iudgements beginne at Gods house , how shall the wicked escape ?

VERSE 37. Nay , in all these things wee are more then Conquerors , through him that loued vs .

HEre is the other Argument , to proue that nothing can separate vs , which belieue and are regenerate , from the loue of Christ . It is thus formed : Those which in all Tribulation ouercome , those no Tribulation can separate from the loue of Christ . But belieuers in all tribulations ouercome . Therfore .

All the doubts are in the Minor , which is the words of this verse . In which are two things . First , the Victory . Secondly , the Cause of it .

The victorie : In all these things we are more then Conquerors .

These things : that is , Tribulation , &c. as before .

We are more then Conquerours : How can that be ? Can a man get more then the victorie ? The meaning is , We are famous and renowned Conquerours ; both in regard of the facility to conquer , and the greatnesse of the Conquest : we easily conquer , onely preparing the minde to be constant . We haue a great Conquest , because wee conquer by those things which are vsed to conquer vs ; wee beare our enemies with their owne swords : as Iulian sometime said , Egregie vincimus . being confuted by heathen learning . Therfore Martyr and Piscator expound , We doe more then ouercome : that is , we obtaine a noble , a famous victory .

The meaning is : Satan in all the suffrings of Gods children driues at this , to bring them from Christ ; to make them murmure , blaspheme , despaire , and so to make a breach betweene God and them . Ab ipso ducunt opes animumque ferro . Hor. But Satan is defeated , and God inspires his children with such a generous and noble spirit , that troubles abate not their fortitude and patience , but rather increase it . As one Glouer , Fox , Acts and Mon. p. 1555. beeing to suffer at the stake , was wonderfully afraid , and the remembrance of the fire was so terrible , that hee was exceedingly perplexed : but when hee came within the view of the stake , at the very sight of it , a heauenly courage was put into him , with much boldnes , holy assurance and ioy , in which he most constantly suffered .

doctrine In all afflictions , Gods children obtaine a noble victory , 1. Cor. 10.13 . Iames 1.12 . and 5.11 . 2. Tim. 2.11 . 1. Ioh. 5.4 .

Vse 1. Gods children suffer great things , & die in their sufferings . Doe they then ouercome , who beare away the blowes , & are killed by their enemies ? Indeed this is a Paradox to flesh and blood to conceiue : but the truth is , they famously conquer & that fiue waies .

1. In regard of their torments . For neither the bigge and sterne lookes of their Tormentors doe affright them , nor the sharpnes of their paines make them lament & complaine : but in the midst of their bitter sufferings , they reioyce and glorifie God ; as appeares in the examples of the Apostles in the Acts. Acts 5.41 . Acts 16. Now the voice of Ioy belongeth to conquest ; this is notorious in some of our owne Nation , as Farrar , Hawkes . This last was desired by some godly friends for their confirmation , to giue some token when he was in the flames ( a strange time one would thinke to attend vpon signes or friends ) whether the paine were tolerable or no. Hee was bound to the stake , fire put to the wood , it burnes , it flames , it consumes the flesh of this Saint ; his eyes start out of his head , his fingers are consumed with the fire ; and when euery one thought him dead , expecting the fall of his body : Lo , suddenly hee lifts vp his stumps , and thrice as a famous Conqueror , he claps them ouer his head . Fox , Acts and Mon. p. 1447. In this he was more then a Conqueror .

2. In regard of their Tormentors . Victoria abhinc pro quo certas . Tertull. Apol. Victory is to obtaine that which we striue for . Now what is the strife between the Christian and the Tormentor ? The Tormentor seeks to driue the Christian to deny Christ . The Christian , for all his torments , the more confesseth him . The Tormentor fumes and chafes , signes that he hath not his will , and therefore is ouercome . The Christian reioyceth and is constant , and therefore goes away with the victory . Iulian the Apostata , that sauage , obtained not his purpose by his cruelty . Nay one of his nobles at the tormenting of Marcus Bishop of Arethusa , said vnto him , Greg. Nazianz. orat. 1. in Iulian. Imp. We are ashamed , O Emperour ; the Christians laugh at your cruelty , and grow the more resolute : for these things are more fearefull to the tormentors , then to the sufferers . Euseb. Eccl. hist. lib. 5. c. 1. Also the Tormentors in the execution of a woman , Blandina by name , confesse themselues ouercome .

3. In regard of them which are not conuerted ; for their patience and constancie haue conuerted many . The occasion of Iustine Martyr his conuersion was , the constancy and ioy he saw in the Martyrs who suffered for Christ . This made him search into their Religion , and searching hee found it to bee the right , and dyed in and for the same . So also an Eunuch vnder Sapores Souldane of Persia , reuolting after profession made of Christian Religion , was reconuerted by the constancy and patience of a Bishop at his execution , & after became a Martyr .

4. In regard of the conuerted , who by their patience are confirmed in courage : so Paul saith His bonds were famous ; Phil. 1.14 . so that many of their brethren were boldned thereby , and dare more frankely speake the Word .

5. In regard of their friends : For they leaue a sweete memory betweene them , wherein all their kindred boast and reioyce . If any man suffer as an euill doer , his friends are ashamed of him . But it is accounted ( and iustly ) a credit to haue a Martyr of our owne Name and Stocke : And we reade of Parents , who haue encouraged their children to suffer , thinking themselues much honoured , to bring forth children , to suffer for Christ . Thus are the Saints in their sufferings conquerors aboue all others .

Vse 2. Christians are not to looke to bee exempt from troubles , but they are sure to ouercome : Formido sublata est , non pugna . Leo Ser. 7. de Ieiun. 10. mensis . Their Feare shall be taken away , not the fight . And it is more to be wished to suffer , then to auoyd trouble . It is as much for Gods glory , to giue vs victory by suffering , as to deliuer vs by miracle . And therefore one saith , that God did more gloriously triumph in Saint Lawrence his patience and constancie , Rupertus . when hee was broiled on the Gridiron , then if he had saued his body from burning by a miracle .

Here must be remembred the resolution of three men . Dan. 3. God is able to deliuer vs : but if hee will not , yet know , wee will not forsake him . Our eye must be on the prize to ouercome , and otherwise not to be freed .

Vse 3. That wee may ouercome in our sufferings , two things are requisite . 1. Faith . 2. A good Conscience , as Saint Paul noteth . 2. Tim. 2.19 .

Faith is that whereby we ouercome the world . 1. Ioh. 5.4 . This made the Martyrs such Conquerors . And Cyprian reporteth of diuers , Cypr. Serm. de lapsis . who forsaking the Faith , were giuen ouer to euill spirits and dyed fearefully .

As Faith is requisite , so a good Conscience . An euill Conscience makes vs dastards , and cowards , loth to suffer any death , much lesse a death for Christ . A good Conscience makes vs bold as a Lyon . As all Samsons strength lay in his hayre , so all our courage in both these .

Alas , how would we grieue , and cry shame of him which should renounce Christ , and become a Iew or Turke ! Surely if thou hast an euill Conscience , walking wickedly , thou art in this danger if trouble should come . Nay , thou doest euen Now more deny Christ . A more grieuous sinne it is in these dayes of peace , to bee ouercome with Pride , Whoredome , Drunkennesse , and so to deny Christ , then to deny him in the dayes of persecution , being ouercome with torments .

The Tyrant saith , Deny Christ , or I will burne thee , hang thee , &c. Satan saith , Follow thy Lust , sweare , lye , bee vncleane , &c. and thou shalt haue a little pleasure . In this case , my opinion is , that hee who obeyes the Tyrant , sinnes lesse then he that obeyes the Diuell .

The Tyrant threats such things as force Nature . The Diuell sheweth such things as please it , and he can but sollicit and tempt ; ouercome he cannot , except we consent . Hee that suffers , is compelled by feare ; he that is tempted , yeelds of his owne accord , and that , to him from whom he is redeemed by Christs death . Greater pardon is for him who denyeth Christ in torment , then for him which assenteth to the Diuell , to whom to giue credit is the vilest deniall . In one of our Temples to heare Masse , thou accountest ( as it is ) an abominable thing . Maior venia debetur Christum in tormentis neganti , quam sponte assentienti : Zabulo . Cyp. And yet in the Temple of God which is thy selfe , thou worshippest Venus and Bacchus , by Whoredome and Drunkennesse , &c. When wilt thou suffer for Christ ? Thou which wilt lye and forsweare for a Groat , wilt thou sticke to deny Christ himselfe , if thy whole estate should be in danger by it ? Thou which in an Ague wilt send out to the Diuell for helpe and ease , wilt thou rather burne at a stake then renounce Christ ? Thou which by no Exhortation or Admonition , wilt be perswaded to leaue thy pride , wilt thou account thy selfe base for Christs sake ? No , No. If such a time should come : Thou wouldst turne Turke , Iew , or any thing , rather then suffer death .

Therefore that wee may bee Martyrs if the fiery Tryall should come ; let vs now Martyr our sinnes . Non potest habere Martyrum mortem , qui non habet Christianorum vitam . Aug. Epistola . 61. There is a 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 intercession for vs . So that vpon these grounds whosoeuer stands , must needs be certaine . Yea , with reuerence be it spoken : Christ must cease to be himselfe , if we be not saued ; neither can he be saued without vs , as the head liues not without the body .

Vse 4. The state of Gods children is sure in it selfe , and in God : and they know it to be so , and that it shall so continue .

Obiect . But they doubt .

Ans. True : but they ouercome doubting by their Faith . So that though by their flesh they doubt : yet by their Faith they are certaine : as Paul saith here , He is perswaded .

Ob. Paul was indeed sure , but by Reuelation .

A. It is no where so written , nor can be proued : Apostolus non loquitur singulariter de se , sed in persona omnium Praedestinatorum . Aquin. in loc. and Paul speakes heere not singularly of himselfe , but in the person of all the predestinate , as in the whole current of the rest of this Chapter and Epistle appeares . Otherwise by this obiection of exemption by priuiledge , it may as well bee auouched that Saint Paul intendeth to proue or auerre no more , then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory ; 8.18 . that onely Saint Paul had the first fruits of the Spirit ; 8.23 . that Christ made intercession onely for S. Paul . And so his comfortable arguments here deliuered , should serue rather for a glorious displaying of the speciall priuiledge of the Writer , then for the personall application , & sound comfort of the children of God , his fellow-beleeuers , to whom , and for whom hee wrote this and other Epistles . Therefore , this comfortable and firme perswasion certainely is a thing common to all beleeuers .

Ob. But the word sometimes signifies a coniecturall perswasion , which may faile .

A. But so it cannot here by the iudgement of our Aduersaries themselues , who say that he was certain by Reuelation . When this word is vsed of others , singulars : it is the perswasion of Charity which may faile . But when of the holy Catholike Church , or of our selues according to the word , then it is the perswasion of Faith , which is most certaine .

Ob. But we may be sure now , but not of the time to come .

A. Yes , well inough : because Paul saith , no future thing can separate vs from Gods loue . 1. Cor. 13.8 . And if our Charitie shall neuer fall away , much more shall Gods loue continue .

Doubt not therefore , but be beleeuing . And yet this is not our praise not to doubt , but to ouercome doubting by our Faith . Let this encourage thee against all tentations . Martiall men descend with great resolution to the battell , vncertaine of the euent . Thou art certaine of victory , be therefore couragious .

Vse 5. If we esteeme not Christs loue aboue all other things , hee may haue iust cause to account his bloud & loue ill bestowed on vs . If a wife should loue her husbands estate , more then himselfe , she were vnworthy : so were we , if wee should preferre any thing before God , who loues vs Thus. Phil. 3.8 . Paul accounts all other things as dung in comparison hereof . Nay , our Sauiour saith , Luke 14.26 . that hee that hates not all deare things in comparison of Him , is not worthy of him .

Heauen is not so much to be desired as Gods loue , nor hell so much to be feared , as the want of it . It is better to bee in hell with Gods loue , then in Heauen without it , if that were possible . Loue Christ then more then Heauen , more then thine owne soule , who left heauen to redeeme thy soule .

Whom doest thou loue best ? Christ ? or other things ? If thou bestowest more paines to get riches , and more cost to compasse thy pleasures , then thou doest to obtaine Christ : sure thou louest these aboue Christ . If thou wilt neglect Christ and his Word , rather then renounce thy vile affections ; thou louest thy selfe more then Christ . He that tasteth hony , rellisheth not other things ; so where the loue of Christ is , other things will be of small account . As the Starres , though they be as well in the day as in the night , yet shine cleerely in the absence of the Sunne , and are obscured in his presence : so till men taste of Christ , worldly things are pleasant and admired : but when Christ comes , they be nothing delightfull as before .

THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES . CHAP. IX .

WHile we were conuersant in the former Chapter , we dwelt amongst many comforts : Now wee are to deale in a subiect of another nature : Then we camped as it were in Elim , in a place of Palme trees and water : now we are to passe into a wildernesse of much difficulty and trouble . There we lodged in a sweet Harbour of consolation ; here we must put into the Ocean , and almost bottomlesse depth of abstruse and hidden mysteries .

If it be as a wildernesse , we hope for the holy Spirit as that piller , to guide our way , and to lead vs into the Truth , which is more nourishable then the honey and milke of Canaan . If it be as an Ocean , we hope by the benefit of our Card , which is the Word , and the Pylot , which is the Spirit , with the wind of Prayer , and Oares of diligence , to arriue safely vnto the Land ; yea , with Moses to walke thorow the Bottom vnto the desired shore of Truth : he that gaue vs assistance to speak of comfort , will also enable vs to speake of these secrets .

Qui dedit quod locuti simus , dabit , sicut eredimus quod loquemur . Leo serm. 1. de pass. Dom. This and the two next Chapters following pertaine to one Argument , about the coherence whereof Interpreters speake diuersly , yet almost all agree in this , that Paul here remooues a great obiection of the Iewes , against the doctrine of Iustification before deliuered , which was made after this manner : If none be iustified but by faith in Christ , then the Iewes are not iustified , but in the state of condemnation : for they hate Christ , haue crucified him , and persecute such as belieue in him . But it is absurd to affirme that the Iewes should not be iustified . Therefore men may bee iustified , though they belieue not in Christ .

The Minor assumed hath three fortifications as the Iewes thinke impregnable .

First , the promises are made to them and theirs : But if Pauls doctrine of Iustification bee true , then the promise faileth , and God is made lesse then his word : which is blasphemy to auouch .

Secondly , No people vnder the Sunne are so zealous of righteousnesse ; which their righteousnesse and zeale that it should be of no reckoning , and the Gentiles that neuer intended the Law , to be receiued for their faith in Christ ; seemes contrary to Reason and Iustice .

Thirdly , then hath God cast off his people whome he hath chosen ? which is not to be thought : and therefore they conclude that Iustification by faith , is a doctrine of Pauls deuising , and not the Truth of God .

For answere to the Argument , the Minor is to be denied . For it is not absurd to affirme but the truth ; that the Iewes , because they beleeue not in Christ , are not Iustified . The fortifications raised for defence , are easily razed : The first in this 9. Chapter ; the second in the tenth ; and the last in the eleuenth .

VERSE 1. I say the truth in Christ , I lye not , my conscience also bearing me witnesse in the holy Ghost .

2. That I haue great heauinesse and continuall sorrow in my heart .

IN this nynth Chapter Paul shewes , that though the Iewes be reiected , yet the promise failes not ; which was originally neuer meant to any vnbelieuing , either Iewe or Gentile . And therfore he expounds the promise made to the Iews : vpon that occasion falling into the doctrine of Predestination , & of the reiection of the Iewes , & calling of the Gentiles : which before he enters into , he premiseth a Preface to prepare the minds of the Iews to the patient reading of the same .

So that in this Chapter are two parts . 1. A Preface in the fiue first verses . 2. The Treatise it selfe , concerning the stability of the promise of God , notwithstanding the casting off of the Iewes .

Because it was odious to the Iewes to heare of their reiection , and that the Gentiles should bee admitted to fauour : Therefore Paul in the Preface protesteth solemnely both of his loue to his Nation , and exceeding hearts griefe for their Reprobation , that it might appeare these things to be spoken not of malice and spleene , as they were ready to interpret , but of conscience towards God and his Truth , which was his office to deliuer .

In the Generall , from this Preface a note may be obserued for Ministers .

Vse 1. Ministers are to speake the Truth though it displease : yet with sobriety of wisedome after the example of Paul , so as we may , if it be possible , with gentle and louing means , winne the affections of the Auditors both to vs , and our doctrine .

In this , two sorts of Ministers much faile : First , those which are so tender & studious to please , that they are loth to speake any but sweet words , though men rot in their sinnes .

Secondly , those which are as farre on the other extreme , accounting all prefacing and louing speaking to bee dawbing , and no sentence to be zealously deliuered , vnlesse Damnation and Damned be at the end of it : whereby many times , they driue them farther from Christ , whom they would haue conuerted vnto him . Let such imitate Pauls discretion here , who might haue been rough with these stubborne and obstinate Iewes , and haue spoken hardly to them , being haters and Persecutors of Christ and his members : but hee chuseth rather to speake mildly , as beeing likely to doe more good . So he aduised Timothy : 2. Tim. 2.24.25 The seruant of Christ ( saith he ) must be gentle towards all men , euen euill men , instructing them with meeknes . So he practised himselfe , with his kind words , so insinuating into King Agrippa his affections , that he had almost perswaded him to be a Christian : Acts 26.28 . when rough words might haue much exasperated his mind .

Vse 2. Hearers would be also admonished , not to prescribe their Teachers what they shall preach . For some ignorantly , either desire neuer to heare of their sinnes , because of their great profanenes . Or out of a pride and presumption of their own righteousnesse aboue others , All preaching which is not declamatory , and inuectiue against sinne , is cold preaching with them .

Pray for thy Teacher , and be content to heare thy sinne reproued ; and aboue all , desire to heare of Christ Iesus , and the mercy of God in him , the next and immediate cause of conuerting a sinner .

The summe of the Preface in the fiue first verses , is a protestation of his loue , manifested by his exceeding griefe for their Reiection . Or a protestation of his griefe , issuing from his loue .

In it there are two parts . 1. A Complaint . 2. A Iustification of it . The Complaint is in the second verse , first to be handled . The Iustification , ver. 1. 3. 4. 5.

VERSE 2. That I haue great heauinesse , and continuall sorrow in my heart .

IN this Complaint , principally is to be considered that which hee complaines of : which is his great griefe : which must needes argue great loue . Conceruing which griefe are two things : 1. The greatnes of it . 2. The Cause .

The greatnes is set forth three wayes . 1. By a Comparison expressed in a word , signifying the paines and sorrow of a woman in trauell a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . 2. By the Continuance of it : It was without intermission . 3. From the feat of this sorrow . It was not outward , or in the face , in a few Crocodiles teares , but in the heart , and therefore a sharpe and dangerous sorrow .

The Cause is not expressed for the horror of the thing : his minde trembled to name it : and it would haue beene full of Enuy . But it is easily gathered out of the matter following ; namely , for the Reiection and Reprobation of the Iewes .

doctrine The children of God grieue for the hardnes of heart , and condemnation of the wicked . So they are described , Ezec. 9.4 . So did Ieremy , Ieremy 9.1 . So did Dauid , Psalme 119.53 . So did Christ , Ioh. 11.33 .

Q. Is it lawfull so to mourne , their destruction being the execution of Gods iust Decree , which wee are cheerefully to reproue , and reioyce in ?

A. In the punishment of sinners , when wee looke vpon the glory of Gods Iustice , we ioyfully approue it : When on the destruction of the Creature , we lament it . As the Cameleon is coloured according to that which is next it : so the mind putteth on affections , after the nature of the thing it doth contemplate . As a Iudge , when malefactors are arraigned before him , is moued with indignation as they are malefactors , and with compassion as they are miserable men ; so is it in this case .

Vse 1. Because Paul loues the Iewes , hee grieues for their downefall : for griefe ariseth from the hurt of the thing wee loue . If we loue not , we are not moued and according to the degree of our loue , is the measure of our griefe . Dauid exceedingly grieued for Absolon ; for he loued him exceedingly .

Examine thine affection in spirituall things ; thy loue by thy ioy and griefe . Doest thou loue the Word of God ? then thou wilt reioyce to heare it , and that it should haue free passage ; and wilt grieue , if it be hindered or ill reported of . If thou doest not thus , thou louest it not . Thou sayest thou louest Gods glory ; then is it meat & musike to thee , to see men to feare God , to keepe his Sabbaths , &c. and , as a dagger at thy heart , to heare men blaspheme , and to see men follow after vngodlinesse ; otherwise , thou louest not God not his glorie .

Vse 2. The Iewes resist Pauls doctrine through the hardnesse of their hearts : This caused both his griefe , and also their Reiection .

If the Husbandman plow euery yeere , and sowe , but his seed rots vnder the clots , and neuer comes vp , he cannot but grieue : so Paul , when his doctrine hath no successe . The thriuing of the flock , is the glorie of the Shepheard , and the wound of the sheepe , is more to the Shepheard then to the sheepe . Plus Pastor in gregis sui vulnere vulneratur . Cypr serm. de lapsis .

Though we be not afrayd ; yet if our people be , it toucheth vs neerely ; What if we saue our owne soules , yet if our people perish , wee cannot but sorrow , as a carefull Father , for the destruction of a wretched sonne .

Ease thou thy Teachers heart , and ioy him by thy repenting . It will be good for thee , if thy Teacher can praise God for thy conuersion : and on the contrary fearefull , and vnprofitable , if in his prayers , he haue cause to complaine of thy stubbornnesse . Heb. 13.17 .

Vse . Let vs mourne for the sinnes of the Times , and weepe in secret for the Iniquitie of the people ; so let vs reioyce when God is glorified by the conuersion of men . Christs gaine , and Satans losse should cause our ioy . Wee can grieue when our children proue vnthrifts , and when our friends decay in their worldly estate , and on the contrary reioyce ; but such ioy and griefe are carnall . The conuersion of thy friend , howsoeuer he goe backward or forward in the world , ought to bee matter of thy Ioy , and if he be profane , how rich so euer , matter of thy mourning . Luke 15.23 . The Father of the Prodigall reioyced when his sonne came home a Conuert , though he had spent all , and had not a ragge to hang on his backe .

What Monsters are they which make the sinnes and destruction of men , matters of their greatest mirth ? which ought to wring euen teares of bloud from them . When thou hearest a blasphemer , seest a drunkard , &c. canst thou laugh ? If thou shouldst see a man grieuously wounded , fetching deadly grones , and drawing his last breath , wouldst thou account it sport or pastime ? How much lesse shouldst thou reioyce , when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes ? Wee lament ouer the bodies of our friends , which we beleeue shall bee raised to glory at the last day ; much more ouer the soules of men which goe downe vnder the power of euerlasting death .

It is the Diuels delight ( if those hellish spirits can haue any delight . ) It is their delight to see men sinne and offend their God : Luke 15.10 . Euen as the holy Angels reioyce at the conuersion of sinners . Let vs not be like the Diuell ; but contrary to him , and grieue at that which he takes pleasure in , which if wee would doe , it might so come to passe , that our griefe might worke also a griefe in them that offend : as many times the seeing others fall heartily to their meate , brings on our stomake .

When thou seest sinners in words or behauiour to bee out of the way ; If thou couldst in stead of a smile , afford a teare : thy teare might make them relent , whom thy smile confirmeth in their wretchednesse .

VERSE 1. I say the Truth in Christ , I lye not , my Conscience also bearing me witnesse in the holy Ghost .

PAVL proues his griefe ( proceeding from his loue ) for the Reiection of his Nation , by diuers Arguments . The first is a Testimonio , in the forme of an Oath , where hee cals Christ himselfe to witnesse of that he deliuers . The validitie of a Testimonie , is according to the value of the Testis : Therefore he appeales to Christ , as his witnesse .

I speake the Truth in Christ : Not in the name and authoritie of Christ : nor as I am a Christian , or as it becomes a Christian , or I being in Christ , or beeing baptized : but By Christ : As Beth sometime in the Hebrue , so En in the Greeke , is the token of an Oath in this place ; Piscator . 2. Cor. 12.2 . and so also some expound that of Paul . I know a man in Christ : that is , By Christ : yet not by Christ as onely a man , but as God .

I lye not : This duplication of contraries , is here , as elsewhere , vsed for the more force , and to shew his syncerity . For a man may lye , and yet speake the truth ; as when hee addes a lye vnto the truth : And therefore it is well prouided by our godly Lawes , that men to giue in euidence , are sworne to speake the whole truth , and nothing but the truth . Paul in this Affirmation and Negation , frees himselfe from this .

Againe , a man may lye in speaking the Truth : For our speech hath Relation either to the minde , or to the thing . If it agree with the thing , and not with the minde , it is a lye , for that properly makes a lye . If it agree with the minde , and not with the thing , it is false , but no lye : and therefore because we discerne not mens mindes , we must be warie how wee giue any the lye . Paul therefore for the more credit of his oath , and that all exceptions of ambiguitie , mentall reseruation , or equiuocation might be taken away , hee put his oath Affirmatiuely , and Negatiuely .

My conscience bearing mee witnesse : Paul here neither sweares by his Conscience , nor by the holy Spirit , though this might bee iustified : but hee iustifies his oath by the witnesse of his Conscience . For Conscience is a thousand witnesses , being for this purpose placed in man by God .

In the holy Ghost : That is , renued by the Holy Ghost : so that Paul could speak in no words with more weight , against all exceptions then he vseth here .

First he auoucheth it the truth which he deliuers : I speake the truth ; and because no Iew should cauill that part may be truth , and part a lye ; He addes , I lye not : and because his word it may be would beare no pawne , He addes an Oath : And because the Oath of an vnconscionable man is little worth , he brings in his Conscience ; and because vnlesse the Conscience bee enlightned and directed , it may erre ; therefore hee signifies that his Conscience is renued by the holy Ghost .

So we haue here two things . 1. Pauls Oath . I speake the truth in Christ , I lye not : 2. The auouchment of his Oath : My Conscience bearing me witnesse in the Holy Ghost . I might here enter into the common place of Truth , Lying , Oath , Conscience ; but I write a briefe Commentarie , not a volume , of Common places .

First , in Pauls Oath wee haue three things . First , the Person that makes Oath : Paul . Secondly , the Person by whom the Oath is made : Christ . Thirdly , the Cause , which is a matter of weight and great consequence ; namely ; that Paul writes not in malice , but in loue , and that hee grieues for the Reiection of his Nation .

doctrine The Doctrine out of the first . It is lawfull for Christians in due time , cause , and manner to sweare : We haue Iacobs oath , Gen. 31.35 . Dauids oath , 1. Sam. 20.3 . Pauls oath , Christs oath , Gods oath : it is a part of Gods seruice commanded , Deut. 6.13 . and without it a Common-wealth cannot stand .

Vse The Anabaptists are here confuted , who deny the vse of all oathes .

Ob. But Christ saith and his Apostle Saint Iames , Mat. 5.34 . Iam. 5.12 . Sweare not at all .

A. That is , vnlawfully .

Ob. But what is more then Yea , and Nay , comes of euill .

A. True : Yet it is not euill . As good Lawes come from euill manners , yet the Lawes are good .

doctrine The Doctrine out of the second . They which sweare , must sweare by God , Deut. 6.13 .

Vse . Abuse not this sacred thing .

1. Either by Impious oathes , as naming any part of Christs humanitie , his Bloud , Life , Wounds , &c. which is most fearefull .

2. Or by ciuill oathes ; as by This Bread , This Drinke , This Light , These ten Bones , This good Day , This money , &c. These I call Ciuill , because they are as common amongst carelesse Christians , as any Ciuill talke .

3. Or by Superstitious Oathes : as Saint Anne ; Saint Mary : Faith , Troth , Holy-dome , the foure Euangelists .

4. Or by any thing that is not : for in so doing , thou placest these in Gods roome , attributing both infinite Knowledge , Power and Iustice vnto them .

5. Or by Swearing falsely : A Christian may not bee found tardy in any : especially bound with an oath : His very calling must keepe him from Lying , Cogging , Glozing and all trickes , and make him to loue the Truth .

doctrine The Doctrine out of the third . In matters weighty wee may sweare : Ier. 4.2 . Such is Pauls oath here : and such are all the holy oathes of the Saints . This is lawfull not onely in publique , but in priuate , as Dauid and Ionathan so sware . So a man may require an Oath of his Executor for his iust dealing , as Ioseph did of his Brethren for his bones . Gen. 50.25 .

Vse . Beware of common and customable swearing , and the horrible and blasphemous practise of these times . The Turks sweare not , but vpon great necessitie : and an idle swearer is not admitted among them to places of gouernment . Be ashamed , thou Christian ; the Turkes shall rise in Iudgement against thee . It hath the Diuell for the beginning , and hell for the end of it .

We should vse Oathes as our Holy day apparell ; but seldome . A man will not weare his Holyday clothes euery day and in euery worke : so wee should not ordinarily and vpon euery trifle vse the Name of God . Thus to doe , is a signe of an irreligious person , of a very wretch .

And if thou hast sworne to a Truth , keepe thy Oath for the reuerence of the Name of thy God . If thou hast pawned some precious thing for performance , thou wilt be carefull to redeeme it ; much more carefull oughtest thou to bee , hauing as it were pawned the Name of thy God .

doctrine 2. Out of the Auouchment , the Doctrine . A mans Conscience beares witnesse of all his words and thoughts , either with him or against him , Rom. 2.15 .

Vse 1. Take his Oath that hath a good Conscience . As a profane man makes no more account of his oathes , then of strawe : so also doe thou account of them . And vrge not such to sweare ; for they will sweare to any thing .

Vse 2. The testimony of Pauls conscience comforts him , though the Iewes credit him not : The world holds thee for a good man or woman . But what sayes thy conscience ? if that know thee not so , the testimony of the world is nothing : & though the World knowes it not , yet inow know it , if thy Conscience know it . Vertue requires no better witnesse then the conscience b b Nullum theatrum virtuti maius quam conscientia . Cicero .

The world accuses thee for whoredome , theft : but what sayes thy conscience ? If thy conscience excuse thee , thou mayest be comforted . There is more force in the testimonie of a mans conscience , then in the testimonie of all the world . Augustine c c Aug. contra Secund. cap. 1. being accused by Secundinus , to haue come from the Manichees for feare of losse , or desire of preferment , comforted himselfe in the integrity of his conscience . I esteeme not , saith he , what Secundinus thinkes of mee , so long as my conscience accuseth me not before God .

Vse 3. Be watchfull ouer thy thoughts , words and deeds , because conscience will beare witnesse , and alwaies for God . It is Gods Officer for the purpose , put into vs to keep vs in awe . Take heed of Hypocrisie : for thy conscience will discouer thee . Take heede of secret sinne : for though thou couldest hide it from men , yea , from the diuell , yet not from thy conscience . Thou seest no witnesse . Seest not thy selfe ? The darknesse may encourage to sin , but it cannot couer sinne d d Si arbitrum non vides , teipsum non vides ? Tuae conscientiae testimonium non vereris ? Nescis caliginem noctis non operterium esse , sed incentiuum peccati ? Ambr. Serm. 7. in . Psal. 119. prope finem . ; for as God sees in the darke , so doth conscience also .

Let this make thee feare to sinne : for as sighing followes griefe , and belching vnholsome meat , so the stinging witnes of conscience after the committing of sinne . The witnesse and accusation of conscience is the first reuenge vpon a sinner e e Prima est haec vltio , quodse Iudice , nemo nocens absoluitur . .

It is wisedome to make conscience our friend against the day of Iudgement . It is the best friend , and the worst enemie . Better haue all the world against a man then his conscience . Iudas had the Scribes and Pharisees on his side , and his purse full of money : but his conscience was against him , and he hanged himselfe .

Many feele not the witnesse of their conscience , it sleeping , or being benummed or seared , through a continuance in the custome of sinning . Much sinning stupifies the conscience for a time : but there is a day a comming either of affliction , or death ; and then all the world for a good conscience . Or if a man dye as a beast , or as a stone , as Nabal , yet in the day of Iudgement conscience will speake , and not hold her peace .

Thou shalt dye , but thy conscience cannot : It shall appeare with thee at the Iudgement seate of Christ , when thou shalt say , Hast thou found me , mine enemie ? For as a seale makes impression into the Waxe ; so the memory of euery sinne is engrauen as with the poynt of a Diamond on the conscience , not to bee blotted out , but by the bloud of Iesus Christ .

Thou mayest lose thy selfe , but thou canst not lose thy conscience . The light of it may bee shadowed because it is not God , but not quite put out because it is of God f f Obumbrari potest , quia non est Deus , extingui non potest , quia est a Deo . Ter. .

VERSE 3. For I could wish that may selfe were * * Or separated . accursed from Christ , for my brethren , my kinsmen according to the Flesh .

IN this Verse is a second Argument , to proue Pauls griefe for the reiection of the Jewes .

I could wish my selfe : By the duplication of the Pronoune , Paul most significantly expresseth himselfe .

To be accursed , or separated from Christ : There are diuers impertinent expositions , which I leaue . The word here vsed , signifieth that which is put apart from the vse of man , and dedicated vnto God , not after an ordinary manner , as such things which might be redeemed ; but with the accursing of them who should conuert it to their owne vse ; and so by a translated sense it signifieth a perpetuall separation from Christ . As therefore such things were separated from men for honour sake : so applyed to men , it signifies to be separate from Christ for horror sake . This is Chrysostomes exposition , approued of the best Interpreters . And as the Greeke word is thus vsed ; so , Sacer properly signifying Holy , is vsed amongst the Latines by good Authors g g Auri sacra fames . Virg. Sacer intestabilis esto . Hor. , in a contrary sense .

For my brethren ( not spirituall ) but kinsmen according to the flesh , that is , the Iewes , as if he had said , I would bee damned in their stead , that they might be wonne to Christ and saued in mine . As Dauid wished he might haue dyed for Absolon : and Christ dyed for vs .

The Argument to iustifie Pauls griefe , is from an effect of his loue , which is a contestation that for their sakes he would with all his heart be accursed from Christ . Therefore he must needs be grieued for their separation .

This loue of Paul is here amplified by three circumstances . 1. The Person wishing , Paul . 2. The matter of his wish , to be accursed from Christ . 3. For whose sake ; for the Iewes . Who ? Paul ? who was so zealous for Christ ? To be accursed from Christ , his onely Ioy and Desire ? and for the Iewes his enemies ? who layd continuall wayt for him ? about a fortie of them vowing neither to eate nor drinke till they had his bloud ? Euen thus it was ; Euen Paul wisheth to be accursed from Christ , for these . Chrysostome calls it a flame , a sea of loue . No sea so deepe , no flame so bright as Pauls loue .

Q. But is it lawfull for Paul thus to wish ? For it is to bee holden as a truth in Diuinitie , that euery man is first to haue a care of his owne soule : yea , the Papists affirme , that though the soule of the Virgin Marie ( whom they too much adore ) were in perill , yet for her saluation wee ought not to hazard our owne .

A. There are many farre-fetcht answeres : For Interpreters haue exceedingly laboured herein . Wee hardly vnderstand how this should be , because we are farre from the measure of Pauls loue .

Among all the Answers : there are 3. principall . The first is , that Paul vseth an Hyperbolicall speech , or that hee spake hastily , not well considering the matter : but hee spake vpon his oath , as we haue heard : and therefore no Hyperbole or ouersight to be admitted .

The second , that he did not indeed so wish , but was ready so to doe , if it were lawfull : but the words , and his oath take away this also : he did actually so wish , and without supposition .

The third is Chrysostomes , which also Aquinas hath : who make a double separation from Christ . 1. To be separated from his loue ; which Paul by no meanes wisheth : neither is it lawfull to desire either not to loue Christ , or not to bee beloued of him . 2. To be separated from him onely by punishment , in regard of the fruition of heauenly ioyes ; and so Paul wishes here , not so much hauing an eye to the destruction of the Iewes , as to the glory of Christ . The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ ; the hearing hereof was so grieuous to Paul , that out of a great zeale he wished verily to haue beene accursed from Christ , rather then that he should be so reuiled : yet so accursed , as that he would still loue Christ , and be beloued of him . He will for no cause be depriued of Christs loue ; but he is content to lose his part in Heauen for Christs glory .

doctrine We ought to redeeme the saluation of our very enemies , with the losse of heauenly Ioyes to our selues , rather then Christ should lose his glorie . So Moses wisheth , Exod. 32.12.32 . For Gods glory ought to be more deare to vs , then any ioy or good of our owne .

Vse 1. If we consider Paul as a kinseman : wee are taught what great loue we owe to our kinred . We are to loue our Nature in all ; but where there are most bands , there should our loue be most : Nature teacheth this : and Grace perfiteth Nature .

Christ beginning to preach , first preached at Nazareth ; to recompence the place of his education . Luk. 4.16 . And Paul saith , 1. Tim. 5.8 . That hee that prouideth not for his owne , is worse then an Infidell . Husbands ought specially to take care for the saluation of wife and children ; brethren for brethren , &c.

Vse 2. Consider Paul as an Apostle , 2. Pet. 5.2 . and then it teacheth Ministers specially , to feed their owne flockes ; to pray for them : to be affected with their stubbornenesse : So Samnel , Ieremie , &c.

Must Ministers take paines grieue , and burne out the Candles of their liues to doe their people good ? Then is it not fit that their people should despise and despite their Teachers , vexing them with their vngodly stomackes and profane carriage : This is to encrease their sorrow , which is so great , that it is compared to the sorrow of a woman in trauaile . Gal. 4 19.

Vse 3. Consider Paul as a Christian : He seeketh the saluation of his enemies ; so doe thou . Remember it was Cains speech , Am I my Brothers keeper ? Thou must haue care of thy brothers , yea , of thine enemies : It will not serue the turne to say , Euery Fat shall stand on his owne bottome . This is harsh to nature , but Grace must ouereome corruption .

Vse 4. Reioyce not at the fall of thine enemy , whether it bee by the immediate hand of GOD , or by the hand of the Magistrate : say not , It is no matter : If thou feelest thy heart to hammer such thoughts , striue and pray against it . Consider Pauls example here , and Dauids in the Psalmes : Psal. 35.13 . To reioyce at other mens harmes , is the way to haue such things cast vpon our selues . Prou. 24.17 .

Vse 5. The cause of Pauls wish is the glory of Christ , which ought to be more deare vnto vs then our owne saluation . Though we cannot attaine to the measure of Pauls zeale , yet we must aime at it , and endeuour our vttermost . Though Parents are loth to part with their Children ; yet for their good , they are content to put them to schoole , and to binde them to Trades farre off : So we can be contented to enioy life , liberty , &c. yet if the parting from these be to Gods glory , we must be ready so to doe . How few then be there which loue Christ as they ought ? how few which would be content to part with Heauen for his honour ? for many will not for the glory of God , and the obtaining of Heauen , leaue their pride , whoredome , drunkennesse , &c.

VERSE 4. Who are Israelites : to whome pertaineth the Adoption , and the Glorie , and the b b Or Testaments . Couenants , and the giuing of the Law , and the seruice of God , and the promises .

5. Whose are the Fathers , and of whome as concerning the Flesh , Christ came , who is ouer all , God blessed for euer , Amen .

HEre is the third Argument to proue Pauls griefe , and to manifest his loue towards the Iewes , and it is a confession of diuers singular priuiledges , as their due . These he reckoneth , not that it cannot be that God should abdicate such a people ; but that he might shew his loue . For hee doth not extenuate their worth , which is the effect of hatred ; but largely confesseth it , which is a token of his loue : And therefore his griefe must needs bee so much the more , that a people so endowed ( the attractiue of his loue ) should for their hardnes and stubbornenesse be reiected .

Who are the Israelites ? that is , because they are the Israelites : the Relatiue being here put for the Coniunction causal , which is ordinary in the Scripture . So Psal. 7.10 . God is my defence , who keepes the true in heart : that is , because he keepes . So I expound that controuerted place , 1. Tim. 5.17 . The Elders , &c. especially they who labour ; that is , because they labour .

Israelites : Genesis 32. That Nation had this name from Iacob , who was so called vpon a speciall occasion mentioned in his story ? Israel signifies a Prince , or Preuailer with God , or ( as wee may say , Gods Fauourite . The Name Iewes , was first not so generall , signifying onely them , who , in Rehoboams time , at the diuision of the kingdom , cleaued to the house of Iudah ; but after the Captiuitie , it grew to be a generall Name : for all of that Nation of what Tribe soeuer . He saith not , which are the Iewes , which was a name of great excellencie ; but , which are the Israelites : a more ancient Name , and more honorable : beside , the name Iew was then in much contempt , as it is at this day .

To whom pertaines the Adoption : not Eternall in Christ , proper to the Elect , of which Ephe. 1 5. but temporall : God passing by other Nations , and chusing them to be his Church & people . Thus are they called his first-borne , his white sonne and darling . Exod. 4.22 . Iere. 31.20 .

The glory : Psalm. 26.8 . 1. Sam , 4.21 . that is , the Temple and the Arke , which are so called else-where , because tokens of Gods presence among them .

And the Couenants : not the two Tables of the morall law , as Beza : but rather , the couenant made with Abraham , and often renewed .

The giuing of the law : which is to be referred both to the law it selfe , which was a great priuiledge , to haue a rule to teach them the true worship of God , all other Nations wandring in the vanity of their owne inuentions : And to the circumstances also with the which the law was giuen .

And the seruice of God : The ceremoniall worship , which was most beautifull . Other Nations knew there was a God to be serued ; but how , they knew not ; and therefore they fell into most horrible Idolatry .

The promises : Act. 2.39 . scattered through the Bible , entailed to the Iewes and their children ; so that whosoeuer would come to God , must come by the meanes of the Iewes .

Whose ( not of whom ) are the Fathers . This also is a great priuiledge , to descend of honourable Ancesters : as of Abraham , Isaac , and Iacob , of the which the Iewes oft boasted : and indeed they are in regard of their births , the honorablest Nation vnder the Sunne .

Of whom came Christ : Hee tooke his humane nature of their stock . It is a great honour to all mankind that he tooke not the Nature of Angels , but of Man . But much more to that Nation , that he tooke the seed of Abraham .

And making mention of Christ , he doth 2. things , 1. Describeth him . 2. Praiseth him .

His description is , that he is God ouer all : where wee haue great mysteries . He came of the Iewes , therefore hee is very Man . He is God also , which the Iewes deny , &c. Hee also that came of the Fathers is God . Where we haue his two Natures ; God , and Man , and their Personall vnion .

Blessed for euer . Amen . This addition of praise shewes , that so often as wee haue occasion to thinke on , or mention our blessed Sauiour , wee should confesse his praise . All these priuiledges are great , yet not so much the praises of the Iewes , as the gifts of God .

doctrine The Iewes were a most honourable people , Rom. 30.1 . Psa. 19.20 .

Vse 1. Be equall toward all men , either Friends or Enemies : If friends , flatter them not : Though Paul loues the Iewes , yet hee tels them of their faults : If Enemies : Enuy them not their priuiledges . The Iewes are Pauls mortall enemies , and wicked men ; yet hee maketh them not worse then they are ; he conceales not their honour , but freely acknowledgeth it .

So if Magistrates be wicked , yet they are Magistrates , and so to be honoured : If Ministers be negligent and profane ; Guali . hom. in locum . yet till the authoritie of God and the Magistrate displace them , they are to bee reuerenced as Ministers , and to haue their Titles and Duties , that thereby they may be put in minde of their duty .

doctrine Vse 2. The Iewes are not to be hated , but to bee beloued vpon these Reasons , by Pauls example .

Vse 3. Paul grieues that so worthy a people should be reiected ; so it cannot but be a griefe to a godly minde ; to see men and women of excellent beauty , comelinesse , wit , learning , place , &c. to liue to the dishonour of GOD , and to goe to hell .

Vse 4. Notwithstanding all these priuiledges , the Iewes are cast off : It was much to haue such priuiledges , but they profited them not , because they adorned them not , with beleeuing hearts , and a godly life .

Let England thinke of this , who are no lesse priuiledged , though many lesse godly .

They are Israelites , we are more , for we are Christians , a more honourable Title . Art thou a Christian ? For shame dishonour not that Title by liuing like a Heathen .

They were the people of God , so are we : Let vs obey him which they did not : and then wee shall neuer suffer as they doe .

They had the Glory , the Couenants , the seruice , the Promises : So haue we , let vs bee warned by their harmes to amendment of our liues , lest these things be taken from vs , as they were from them .

The Fathers are theirs : so are they ours by a better right : Theirs by the right of the flesh , ours by the right of Faith .

Hast thou Honorable , and religious Parents ? Imitate their vertues : If they haue made thee honourable , so liue thou , that thy children also may account it their houour , not their shame to name thee , when thou art raked vp in the dust .

Christ came of them : so came be of vs also in the Generall , and for vs , which is a greater glory , else to come of vs is not auaileable . It is probable , that many of Christs kindred may be in hell . Had not Mary her selfe carried him in her heart by Faith ; her conceiuing and carrying him in her wombe , had little auailed her soule . Beatior Maria peripe●…endo fide Christum , quam concipiendo car●… . Aug.

No outward priuiledges can stop the Anger of God , if we be wicked : they doe rather make way for the same : as a man 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 Argument , 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 which 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 are the children of the flesh : that is , of the flesh of Abraham onely , according to the course of nature , are not thereby the children of God , but those which are the children of the promise , according to the word of promise , are accounted for the seed to whom the promises are made . Plainely , it is thus to be conceiued . Abraham hath diuers sonnes , Ismael , Isaac , Zimram , Iocktan , Medan , &c. The promise is made to Abraham and his seed : As if you should say , to Abraham and his heires ; not meaning euery sonne , but the heires being nominated by God , namely Isaac , and all such which are after the manner of Isaac : the seed being to be expounded and restrained to the children of promise , and extended no farther .

Q. What is meant by the children of promise , and who are they ?

A. Isaac was a child of promise , in this regard , because hee was begotten not by the force of Nature , but by the force of the promise , Abraham and Sara being then so old , that it was as possible for Abraham to haue a child by Sara , in nature , as for a stone to flie . So that all those which are after the maner of Isaac , are children of promise , as is plaine , Gal. 4.18 .

Abraham is the Father of the faithfull , not onely because he is an ensample to the faithful , but by belieuing the promise of the birth of Isaac . For by that faith , he not onely begat the promised Isaac , but all other Beleeuers , which were comprehended in the promise which Abraham beleeued : Isaac beeing a type of all Beleeuers both Iewes and Gentiles .

The summe then is , that all they which are after the manner of Isaac , are the seed or children of Abraham , that shall be blessed with him .

doctrine All Beleeuers are the children and seed to which belong the promises , Iohn 1.12 . Rom. 4.11 . Gal. 3.7.9 . and 4.28 .

Vse 1. All are not true Israelites , which are of Israel , nor all true Christians , who are named of Christ . As there were many in Abrahams house , who were not his seed : so there are many in Gods house , which is the Church , which are not the children of God .

See how thou canst proue thy descent from Abraham ; it requires more then to make an outward profession . It requires Faith which is the Correlatiue of the Promise . As Abraham by beleeuing becam the Father of the faithful , so thou by beleeuing becommest the sonne or daughter of faithful Abraham .

Children for the most part beare the face and countenance of their Parents , and look like them . Examine thy selfe . Abraham beleeued in God ; was religious . If he came where there was no Altar , hee built one . If hee came where was an Altar , hee worshipped God . Hee was also obedient , euen to the offering vp of his sonne at Gods commandement . Doest thou beleeue , and religiously worshippest God publiquely , priuately , dooing cheerefully what God commaunds thee ? Surely thou hast Abrahams face ; thou art his child .

Zaccheus , by his faith and obedience became the child of Abraham . He was no Iew , as Chrysostome and others hold , though some say he was . If he were none , bee becomes an Israelite . If hee were , yet not a childe of Abraham by his flesh , but by his faith . In like manner Peter tells women , ( whether Iewes or Gentiles , it matters not ) that by well-dooing , they are the daughters of Sara .

Art thou an vncleane person , a drunkard , a Sabbath-breaker , proud , & c ? All the wit in the world cannot proue thee a child of Abraham . Was Abraham such a one ? No , no , thou hast another manner of Father , as our Sauiour tells thee . Ioh. 8.44 . Thou swearest , liest , stealest , &c. This did not Abraham . Thou , art of thy father the Diuell ; for in this are the children of God , & the children of the Diuell knowne asunder : Ioh. 3.10 . They that are of God , will doe righteousnes ; and they which are of the Diuel , delight in the contrary . Therfore I aduise thee to walke in the steppes of Abraham , if thou wouldest be his child .

VERSE 10. And not onely this , but when Rebecca also had conceiued by one , euen by our Father Isaac ,

11. ( For the children beeing not yet borne , neither hauing done any good or euill , that the purpose of God , according to Election , might stand , not of works , but of him that calleth )

12. It was said vnto her , Gen. 25.23 . b b Or Greater . The Elder shall serue the c c Or Younger . Younger ;

13. As it is written , Mal. 1.2 . Iacob haue I loued , but Esau haue I hated .

HEre is another Instance , to proue , that the promises belong not to all them who come of Parents to whom and to their seed the promises are made .

This Instance is of the children of Isaac and Rebecca , which doth more strongly proue it then the former of Abraham and Sara . For against that diuerse obiections might be framed , which haue no place here . As , that Isaac was borne of the free-woman , and when Abraham was circumcised ; but Ismael of the bond-woman , and in Abrahams vncircumcision : and therefore no maruell if Ismael be excluded .

Here is no difference . One Isaac , one Rebecca , one Copulation , one Conception , one Birth . No difference of Circumcision and Vncircumcision , and nothing in Iacob which Esau had not . The Argument from hence is thus framed . If the promise be made good to all Isaaks seed , then to Esau : But not to Esau . Therefore it is not ment by God to all , but onely to the Elect that come of Isaac .

Here are two parts . First , the Instance , verse 10 , 12 , 13. Secondly , the Amplification , verse 11. included in a Parenthesis , which I will handle by it selfe .

In the Instance are two things ; First , the Affirmation of the matter , verse 10. Secondly , the Confirmation , verse 12. Expounded , verse 13.

And not onely this : The reading of this verse is diuers ; some Neither he onely , referring it to Abraham ; some , Neither she onely , referring it to Sara ; and then they supply , felt this , or receiued the promise : but as the words are now translated , are fewest supplies ; and that which is supplyed , referring vs to the whole matter precedent , maketh better for the sense , which is , that it plainely appeares in Rebeccaes children , which were Twinnes , in nature euery way alike , that the promise belongs not to all of Isaac or Abraham .

This is proued , verse 12. ( which is to be read with the 10. verse ) by the Oracle of God to Rebecca , when she resorted to the Lord for counsell about the striuing of the Children in her wombe , before they were borne . Of which , Gen. 25.23 . the summe whereof was , that the elder should serue the yonger , that is , should be depriued of the birth-right , and so of the blessing , and of the Inheritance of Canaan , a type of the heauenly inheritance . For these words are not Historically to be vnderstood of earthly honour and bondage , but mystically of spirituall . For , as concerning earthly , it was contrary , Iacob calling Esau Lord , and so behauing himselfe towards him .

This Oracle is expounded verse 13. by another out of Malachie . Iacob haue I loued , that is , elected , proceeding from Gods loue ; Esau haue I hated , proceeding from Gods hatred : which is not a passion in God , as in vs ; but his Iustice , so called , because it seemes hatred to them which suffer it .

God hated not Esau as a man , but as a sinner .

Ob. But Iacob was a sinner also : How came hee then to loue him ?

A. Aug. ad Simpl. lib. 1. q. ● . He loued in Iacob , not the fault which he tooke away , but the grace which he bestowed .

doctrine Where Nature is common and alike , there grace makes a difference : we are all by nature the Children of wrath . Eph. 2.3 . yet some are elected , some reprobated , Iohn 13.8 . and 15.19 . and 17.9 . 1. Thes. 5.9 . 2. Tim. 2.20 .

Vse 1. As in Rebeccaes wombe , there was a striuing betweene Esau and Iacob ; so in euery true Christian , there is a combating betweene corruption and grace : and as Esau is the elder , so is corruption .

Vse 2. As in Isaaks family there was a profane Esau , as well as a godly Iacob ; so is the visible Church a mixt company , as our Sauiour teaches by diuers parables . Mat. 13. Examine how thou standest in the Church , whether as an Esau , or as a Iacob .

Vse 3. Esau is Isaaks eldest Sonne , yet reiected : Birth , degrees , and bloud , are to be regarded , and are especiall fauours of God , yet they further not Election . As it was rather a disgrace for Esau to come of vertuous Parents , because he was no better : so doe thou account of thy selfe : then is the bloud of thy famous Ancestors thy credit , when thou art like them in vertue . Better the honour of our Families should begin , then end in vs .

Vse 4. Esau is disherited , and yet God gaue a lawe that the first borne should not be depriued of his birthright , namely , without iust & weighty cause . Hence Peter Martyr makes a question whether God can dispense with his owne Lawes . With the Iudiciall and Ceremoniall no doubt he may . Concerning the Morall : It is by some answered that he may , and that the Commandements are to be vnderstood with this prouiso , vnlesse God command otherwise , for the Law is for vs , not for God . But this answer seemes to be defectiue : because the Law being the copy of Gods Will , must needes bee an vnchangeable , and vnvarying rule of righteousnes . God is a law to himselfe by the perfection of his nature , which he hath expressed in his Law : and therefore to command any thing contrary to his law , or to dispense with it , so that the things here forbidden , as theft , whoredome , &c. should be no sins , in the sence they are forbidden , seemes to be as though God should depart from his owne nature , which is impossible .

Pareus a very learned man answers otherwise , namely , In orat . paraen . de legum dignitate , vsu , & obedientia , ex 1. Tim. 1.8,9 . that the Law indeed is an immoueable rule euen in regard of God , not simply in regard of the whole Decalogue , but onely according to some part of it . And therefore he distinguisheth of the Commandements : holding some absolutely to proceed from the Nature of God , which he doth freely & necessarily will , as Command . 1 , 2 , 3 , 7 , 9. The rest as 4 , 5 , 6 , 8 , 10. to proceed from the will of God , but not necessarily . The things in these last to be iust or vniust , because commanded or forbidden , and that in these lyes that Prouiso , Till God command otherwise .

But with reuerence of that Worthy man , I cannot vnderstand , how at any time , it should be no sinne to steale or to murder , in the sense it is forbidden in the law . My opinion is , that the Iustice in these Lawes proceeds from the pure nature of God , and are necessarily therefore willed by him , as well as the Iustice in the other precepts . My reason is , because the equity of these lawes is imprinted in our nature : and that which is imprinted thus in our nature , is a remnant of the Image of God , which was according to the naturall and necessary Iustice of God .

The Schoolemen therfore ( as I take it ) more safely resolue this doubt , who hold that God ( sauing his Iustice ) cannot command that which is contrary to his law , as that a man should steale , &c. and yet not sinne . And therefore wheresoeuer it seemes that God hath commanded the contrary , wee are to know , that the matter of the precept is varied . As the Israelites rob the Egyptians , yet not guilty of theft , because when the Israelites tooke those goods , they were not the Egyptians , but their owne , giuen to them by God , who hath right and authoritie to bestowe those things where and to whome he pleaseth . All things forbidden in the morall law , are sinnes , not onely because they are there forbidden , but principally , because they are contrarie to the most iust nature and will of God , of which the law is a copie .

Vse 5. The Elect are beloued , the Reprobates are hated . The loue of God includes all fauours , his hatred , all plagues and curses : The Elect are happie , the Reprobate miserable ; miserable indeed , for it were better to be in hell , then to be hated of God .

VERSE 11. ( For the children being not yet borne , neither hauing done any good or euill , that the purpose of God according to election might stand , not of workes , but of him that calleth . )

IN this Verse is the Amplification of the second Instance . The summe of the Instance was , that though Esau and Iacob were Twinnes , and Esau the first borne , yet the promise made to Isaac and his seed , was not to be vnderstood of Esau , but of Iacob , being so determined by God . So that there is a great difference betweene these two Twinnes .

Of which difference here are two things declared : First , the Time . Secondly , the Cause . The Time , in these words , The Children being not yet borne , neither hauing done any good or ill .

Here the time hath a double relation : first , to their birth . Secondly , to their actions , or conuersation . When they had done neither good nor euiill , that is , actually , for when the Oracle came to Rebecca , they were originally guilty before God .

doctrine The Election or Reprobation of men is before they are borne , or haue done good or euill , Ephes. 1.4 . 2. Tim. 1.9 . Iude 4. As it was with Esau and Iacob , so is it with vs all .

Vse 1. There is a predestination of men , and because reuealed , it is lawfull , yea , necessary to be taught ( but soberly and discreetly ) rather soundly to be explained in the Schooles , then daily to be inculcated in euery Pulpit . It is hard ( I confesse ) to corrupt reason and sense : but let the light of the Scripture be the rule , and not thy blinde reason , and it will be in some degree intelligible .

Vse 2. Here the monstrous opinion of Arminius is confuted plainly , who affirmeth that man dying in the faith , is the obiect of particular Election . Against which we reason from hence ; Iacob is elected before he was borne , saith Paul here . But Iacob is a type of the all Elect , saith Arminius . In Anal. cap. 9. ad 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 . Albu●…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 : 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 detriment●… 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 shall we not in spirituall , which are of much more weight ?

A child is sure of the inheritance , by vertue of some entayle , neither can his father put him by it . Will hee therefore contemne his father , and spit in his face ? Surely the children of God will not , because of their assurance , be desperate and dissolute , but so much the more carefull to please God .

Abraham , Dauid , Samuel , &c. neuer argued thus : neuer any godly man reasoned after this manner : this is the Logike of irreligious and profane wretches . It must needs be an euill way wherein none but lewd beasts walke .

Whereas some thinke that this doctrine also annihilates preaching : I answere that the end of preaching is not to make of Reprobates Elect ; but that the Elect therby should attaine the fore-purposed , and promised saluation .

VERSE 14. What shal we say then ? Is there vnrighteousnesse with God ? God forbid .

15. For he saith to Moses b b Exod. 33.19 . : I will haue mercy , on whom I will haue mercy , and I will haue compassion , on whom I will haue compassion .

16. So then , it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy .

IN these Verses , and so to the end of the 18. Paul answeres an obiection , which flesh and bloud make against the dealing of God with Iacob and Esau , and with the Elect and Reprobates , which hath before beene auouched .

Here are two parts . First , the obiection , verse 14. Secondly , the answere , in the end of the 14. verse , and in the 15. and 16.

The obiection challengeth God of iniustice ; after this manner . If it bee so , that men are elected or reprobated before they are borne , and when they haue done neither good or euill , onely according to the will of God : Then God is vniust . But God is not vniust : Ergo.

The full meaning of this obiection will the better appeare , if wee hit aright , against what the obiection is layd . Master Beza thinketh that God is by flesh and bloud challenged of iniustice , if he proceede to election or reprobation , before men liue in the world , and manifest their deserts : Conceiuing that GOD in Iustice should stay his decreeing of men , till they be borne , and by their life haue manifested their goodnesse or illnesse .

Others , and the most are of minde , that the obiection ariseth from Gods vnequall dealing with equals : Iacob & Esau are equall in birth , in corruption , &c. neither hauing deserued better or worse then other , yet God loueth the one , and hateth the other . At this flesh and bloud stumbleth , complaining of iniustice , and acception of persons . For a iust Iudge dealeth iustly , when he dealeth alike , with like Malefactors : either then let them be both elected , or both reprobated , both saued , or both damned .

The first opinion raiseth the obiection from the time of the Decree . This from the Persons about whom the Decree is . I approue this to bee the best , vpon a reason taken out of Pauls answere , verse 15. the which is applyed to the Persons , not to the Time . For if the obiection lay from the time , Paul would and should haue answered , I will haue mercy , when I will haue mercy , and not , vpon whom .

The answere vnto this Obiection is two-fold : 1. Generall . 2. Speciall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Generall in the latter end of the 14. verse . GOD forbid : strongly denying the Proposition : as if hee should say : This is to bee holden of all , that GOD is iust in his wayes , and the contrary not to bee so much as thought . For euen to thinke that God is vniust , is blasphemy deseruing execration rather then answere . The Syriake Translator reades it , God forgiue , noting thereby the hainousnes of such thoughts .

The speciall answere is verse 15.16,17,18 . and hath two parts . The first , prouing God is not vniust in electing , verse 15 , 16. The second , that he is not vniust in reprobating , verse 17 , 18.

In the first , are two parts . The first , an Authoritie prouing that GOD is not vniust in electing , verse 15. The second , a Determination of the point , verse 16. according to the truth of verse 11. The Authoritie which Paul voucheth , is taken out of Exod. 33.19 . & is the speech of God to Moses , either of the people rendring the reason why all that were guiltie of the Calfe were not handled alike , but some punished , other spared : or of Moses selfe , when hee shewed him his glory , declaring it to bee not for Moses his merit , but of his owne mercy : which way soeuer you take it , the Question is , wherein the force of the reason should be , to proue that God is not vniust in . Election and Reprobation .

Interpreters say generally thus : It is mercy to bee elected , not Iustice : therefore God is not vniust , because mercy violates no Iustice , but iniustice , as contrary vnto it . The force of the argument is put in Mercy : but I take it , that it is better , and more plainely to be vnderstood , if it be put in Iustice , or rather the authoritie of God .

For the vnderstanding whereof , obserue , that Iustice is taken two wayes . Either generally for the whole company of vertues , and so it is the Rectitude and Perfection of the Diuine Nature , or specially for that which giues Suum Cuique , euery man that which is his : and this is either Commutatiue or Distributiue : in both is equalitie . In the first ; Arithmeticall , of Quantitie . In the second ; Geometricall ; of Proportion .

Commutatiue Iustice is not in God , in as much as it confists in equalitie of giuing and taking . But none giue to God equall things , according to that they take ; as a penny for a penyworth .

Neither is Distributiue Iustice properly in God , but according to similitude . For he giueth to his creatures what he thinketh good , not according to their merite , but according to his owne pleasure .

Now this giuing , according to this iustice , is to be considered in God , either as he is God , or a Iudge , or a Lord .

As God ; Psalm. 51.1 . and so it is his goodnes , making and preseruing all things : so communicating his goodnes , that those things should be which are not ; and those things be well which are . This is that goodnes and iustice which the Saints implore , being pressed with their sinnes , or with the crosse .

As a Iudge of all ; and so he punisheth the wicked , and deliuereth the godly .

As a Lord ; and so he will haue this to liue , and that to die : among men corrupt alike ; this man to be chosen , that man to be reprobated ; and in this last acception it is to be taken here . And so the force of the Argument lyeth in these words : On whom hee will . As if he should say , I will haue mercy vpon Iacob , and not vpon Esau , because it so pleaseth mee . I haue a meere authoritie ouer all , and it is in my power , to giue to one , and to deny to another , without iniury of either , which am bound to neither . I may doe with mine owne what I will .

The Obiection conceiues God to proceed in this businesse as a Iudge ; but Paul shewes that he proceeds as a Lord , who manumits of his bond-seruants whom he pleaseth .

Saint Augustine compares God to a Creditor , and vs to Debtors . Aug. ad Simplicianum . lib. 1. q. 2. We are all indebted to God : If thou payest not thy debt , thou hast whereof to reioyce ; if thou doest pay it , yet hast thou not whereof to complaine .

I will haue mercy and compassion . This mercy and compassion , which in man is with a passion of the mind , grieuing for the harme of another , is in God a will without griefe or perturbation to help the miserable . The first word signifieth freely to loue , the other to put on motherly bowels , as the true mother did toward her child before Salomon .

So then , &c. v. 16. This is the conclusion ; the sum whereof is as if he should say , That which God ascribeth to himselfe , is not to be ascribed to the will or power of any Creature : but God ascribeth wholly to himselfe our Election and saluation : therefore , It is not in him that willeth or runneth , but in God that sheweth mercy .

It is not in him that willeth or runneth . Some apply this to Esaus running , but it serues not his turne , for Iacob by the mercy of God obtained the blessing . Some apply it to Iacobs : but it was not that , but Gods mercy which holp him . But the best is to vnderstand it of Election : That Election is not of Iacobs , or of any mans willing , that is , free-will , or good desires : or running , that is , good works ; but of Gods will and mercie , which was auerred before , ver. 11. The cause of Gods mercy , is his mercy .

doctrine The Doctrine out of these three verses . Though God saue some , and condemne others , yet is hee iust . Gene. 18.25 . Rom. 3.5,6 . Math. 20.

Vse . 1. Imitate Pauls zeale when God is challenged by vniust persons : God forbid , saith hee , hauing indignation . Alas our coldnes ! If it be a matter touching our owne Reputation , wee are red-hot : but though God be a thousand waies dishonoured , we are key-cold .

Vse 2. In all things acknowledge God to be iust , though thou vnderstand not the reason of things done by him . Search not into the reason of his will , but submit thy selfe . For hee will haue mercy , on whom he will haue mercy . Hee iustifieth the Theese vpon the Crosse , and condemneth some Infant . Here chamber thy tongue , remembring that GOD is the chiefe Lord. Stat pro ratione voluntas is good in God : he willeth it so to be , therefore it is iust . For a thing is not Iust , and then God willeth it : but God willeth it , and then it is Iust : his will being the cause of things , and the rule of all right .

Say not , Why wil he elect this ? and reprobate this ? The thing is manifest , but not the reason . The manner of Gods dealing may sometimes be hidden , but it can neuer be vniust . If hee reprobate sinners , it is iust , because it agrees with their deseruings . If he elect the sinfull , it is iust , because it agrees with his goodnesse .

A Carpenter hauing diuers trees before him of like bignes , marks one to be sawne into boord , another into sparrs , &c. If we aske him , why he lines out one tree thus , & another thus , hee will answere , that hee meanes to imploy one of them for timber for the roofe , another for other vses in the building : But if you aske why he chose this tree for such vse , rather then another , all being of like goodnes ; he wil iudge the question vnreasonable , and alledge his will : so beyond the wil of God , no inquiry must be made of the cause of the Election and Reprobation of men .

To this wee may apply that of Augustine , Si non vis errare noli velle Iudicare . Aug. tract . 26. in Iohn . in a matter not much vnlike . God chuseth this man , refuseth that , both being a like guilty before him . If thou wouldest not erre , inquire not the reason . Let whoso will search this deepe , but let him take heed he break not his neck .

Thou seest some are rich , some are poore : some Englishmen , some Spanyards : some Noble , some base . Thou seest this , and accusest it not : why then accusest thou God to be more vniust in willing this man to be an elect , that man to be a reprobate ? Let vs praise that which is done , because it is safe to be ignorant why it is done , God hauing hidden the reason from vs .

Vse 3. Mercy presupposeth misery : therefore , when we were elected , we were considered as miserable .

Vse 4. The state of the Elect is certaine , noted in this phrase ; I will haue mercy , vpon whom I will haue mercy . Euen as Pilate by the like manner of speaking , denied to change that which hee had written : Iohn 9.22 . That which I haue written , I haue written . Which manner of speech we vse , both when we wil not haue the reasons of our doings inquired after , nor that which wee haue done to be altered .

Vse 5. Arminius , who holdeth that it is in mans power to be saued if he will , and that grace is effectuall , by the euent : is here confuted plainely ; when all is attributed to the will & mercy of God , and nothing to the wil of man . Grace is not effectuall because free-will willeth : but free-will willeth because grace is effectuall .

VERSE 17. For the Scripture saith vnto Pharaoh : Exod. 9.16 . Euen for this same purpose haue I raised thee vp : that I might shew my power in thee , and that my Name might be declared throughout all the earth .

THat God is not vniust in electing , appeared verse 15.16 . That hee is not vniust in reprobating others of equall condition with the Elect , is shewed in this Verse ; and in the next verse both are concluded .

This verse is to be referred to these words , ver. 14. God forbid . For the Scripture saith , &c.

The profe is from a testimony of Scripture ; where we haue first , The Quality of the testimony : and secondly , The Substance .

The Quality is , that it is written . Hence is to be obserued , that Paul plainly proues these darke points by the Word of God .

Vse 1. Pauls practice is for the imitation of Ministers .

doctrine Vse 2. Hearers are to receiue nothing , but that which is signed with the hand and seale of God , as we receiue no money , but that which hath the armes and seale of the King .

Vse 3. The Scripture is a competent Iudge of controuersies of faith , because it saith to Pharaoh ; it speakes to vs : it is no mute letter , as the Papists affirme . For indeed it speaketh not onely of things contained in it , but to vs : As the statutes of the Land , not onely containe the will of the King , but call to vs for obedience .

The substa●…e of this testimony , is taken out of Exo. 9.16 . where is declared how God deales with Pharaoh : For this purpose I haue stirred thee vp , &c.

I haue stirred thee vp . That is , I haue raised thee vp * * Beza . , or I haue created thee b b Culu . super Exod. , or I haue raised thee vp to be King c c Rupertus . , or I haue reserued thee aliue , that thou shouldest not die of those plagues d d Chald. para . et Septuag . , or I haue made thee remaine e e Iun. et Trem. , or I haue stirred vp the euilnesse of thy heart , not made thee euill f f Ansel . , or I haue stirred vp thy sinne , that thou shouldest be worse , not giuing thee repentance g g Aquinas . , or I haue stirred vp thy mind to resist * * Piscator . , or rebell a a Martyr . , or I haue continued thee aliue , to make thee an example of my iustice c c Ambrose . , or as Pareus , ( referring it to the whole storie of Pharaoh , I haue created thee , left thee to thy selfe , made thee King , stirred vp thy rebellious mind , &c. for this purpose , that all the earth might ring of my glory and power .

In this we consider two things . 1. The Action of God ( implying his purpose i i Martyr . , ) I haue stirred thee vp , &c. 2. The End of it : the glory of God .

The Argument to proue that God is not vniust in reprobating equalls , is this ; No man euer challenged God to be vniust in his dealing with Pharaoh : but as he dealt with Pharaoh , so is his dealing with reprobates . Therefore the very force of the reason is contained in the end of Gods dealing with Pharaoh ; which also is the end of reprobation . Which end is not the destruction of the creature , but the glory of the Creator , and is thus concluded .

That which properly tends to the glory of God , is not vniust , but good , by the nature of contraries ; for that is euill which dishonoreth God , that good , which glorifieth him . But to reprobate equalls , properly tends to the glory of God . For hereby his power is declared . Therefore it is not vniust . For all creatures were made to set forth Gods glory , according to his , not their will .

The Turke commaunds his Vassals to destroy themselues , to shew his power . Is this iust ? No. Yet is God iust , in reprobating for this end : Because those which hee reprobateth , deserue it by their guiltinesse .

doctrine God is not vniust in reprobating sinfull men , to shew his power . For there are three things here to be considered . 2. Sam. 16.10 Iob 34.17,18,19 . Prou. 16.4 . Habac. 1.12 . 1. The right of GOD : to whom no man may say , Why doost thou so ? 2. The end : not the damnation of men , but his owne glory . 3. The euilnes of the reprobate : in whom God alwaies findes iust cause , not onely to damne them , but also to destinate them thereunto .

Vse 1. Pharaoh & Tyrants do nothing in persecuting the Church , but what God appoints : therefore be patient .

Vse 2. Looke to thy end . As Pharaohs wickednes brought him to the bottom of the Sea ; so will thine bring thee to the bottom of hell , if thou repentest not .

Vse 3. Say not , nor thinke , that the doctrine of Predestination is hard or vniust . Is it hard that the excellent properties of God should be made known ? We complaine not that the creatures should manifest their nature by their actions : why should we complaine of this in the Creator ? The chiefest knowledge we haue of the creatures , is by their effects : and though it be not the chiefe way whereby we know God , yet is it an excellent way : we haue a more excellent way , which is the Word .

It is good therefore , that among them which are equally guilty , as some are elected , so some should be reprobated ; for so is Gods power knowne , and that is good . His authority also ; and that is good : His vindicatiue iustice , and that is good : His mercy and truth , and that is good : So the Elect are stirred vp to prayse him , and that is good : and to make sure their election by a holy care , and that is good : and all are made to tremble and stand in awe , and that is good .

As of old ( and so is it now also lawfull ) Physicions begged the body of a condemned person , to anatomize it , that the punishment of the dead might further the good of the liuing ; and as Apothecaries of dead mens flesh make an expedient Triacle : so God makes Triacle of the Reprobate , to doe the Elect good , by stirring them vp to praise him for their mercy , and to repentance , to the purging out of the venimousnes of their corrupt nature .

God will glorifie himselfe vpon Reprobates , though it be nothing to their ease : they will not glorifie God in the manner he will , but they shall glorifie him in the manner they would not .

Thou dishonourest God in thy life , saying with Pharaoh , Who is the Lord ? and trampling vnder thy feet his holy Commandements ; shall God lose his glory ? No , hee will haue it spite on thy heart : he wil get himselfe glory in condemning thee : Hee will make thy sinnes bring forth glory to his Name , as some times he brought light out of darknesse , and as the Physicion drawes preseruatiues out of ranke poysons .

But for all this , let none sinne , because God shall thereby be glorified : as no man who hath his wits , will wound himselfe , that the Surgeon may be condemned for his skill in healing him . For sinne turnes to Gods glory , not of its owne nature , but by accident through the power of God . No thanke to the sinner for it ; the praise of it is Gods .

O that our grieuous sinners , old Adulterers , horrible Blasphemers , grinding Vsurers , monsterous proud persons , &c. would repent ; what glory would come to God thereby and prayse ! what reioicing and thanksgiuing would there bee in the Church ! what melody in our Fathers house , at the comming home of these lewd Prodigals ! How should themselues feele the sweet of it ! But if thou repentest not , thou shalt haue euerlasting smart , and God euerlasting glory , in thy condemnation .

VERSE 18. Therefore he hath mercy , on whom he will haue mercy , and whom he will he hardeneth .

THis Verse is not a new obiection , as some haue thought : but a Conclusion of the two branches of the reason from Scripture , brought to proue that God is not vniust in electing and reprobating according to his will . Wherein is a short repetition of the Argument : and may thus Syllogistically be concluded . All the effects of the Diuine will are good . But Election and Reprobation are effects of the Diuine will . Therefore .

Or thus . He that by an absolute right doth what hee will , dealeth not vniustly . But God by an absolute right electeth some , and ouerpasseth others . Therefore .

Here are two Emulations . The first of the Elect : Hee hath mercy on whom hee will . The second of the Reprobate . Whom he will he hardeneth . The summe of these is before deliuered , wee will now consider of them so , as wee shall note some things not before spoken of .

He hath mercy , on whom he will haue mercy . See of this before , verse 15.

Whom he will hee hardeneth . This is very difficult , and to bee made plaine . All consent , that here the Apostle treateth of Election and Reprobation , and that this Verse compriseth that which is before spoken , verse 15 , 16 , 17. Therefore as that before is to be vnderstood , so is this . And as large a sense as Hauing mercy hath : so large must hardening haue . Then not onely of Actuall hauing , but of the purpose it must bee vnderstood .

He should haue said , He stirres vp to destruction whom he will : but he saith , he hardneth , that he may shew how he stirreth vp , namely by hardening .

Hardnesse is an estate of a corrupt heart , whereby it is disposed to all euill , yeelding no obedience to God : and it is threefold . First , Naturall , which is the estate of all men . Secondly , that which is contracted by a custome of sinning , as a path is hardened by continuall trampling of passengers . Thirdly , Iudiciarie , which GOD inflicteth vpon men as a Iudgement . This is here meant : for finding all in their naturall hardnesse , hee hardeneth , that is , reprobates whom hee pleaseth .

Q. But all hardnesse is finne . How then can God be said to harden ?

A. There is a difference betweene hardnes and hardning . Hardnes is sinne , but to harden is not alwayes so : and this is from God not as sinne , but as his iust Iudgement . For it is not possible that by him we should sinne , by whom wee repent , and rise from sinne : euen as bitter water and sweet issue not from the same fountaine . It is from God that we stand , from our selues that we fall .

God is said to harden properly ( not by making soft hearts to become hard , for Pharaohs heart was neuer but hard ; nor by putting hardnes into the heart , as the Papists vniustly charge vs to affirme ; nor by only suffering vs to be hardened , which is the opinion of the Papists , dreaming idlely of an idle permission in God : making him like the Poets Iupitor , who was feasting in Aethiopia , while things went out of order ; but ) three wayes .

1. By forsaking : not making it hard : but not taking the hardnes away . He hardneth , that is , he softneth not . He hardneth , not by putting in hardnes , but by not putting in the softning oyle of his mercy , as the Sunne causes darknes , by with-drawing his light .

2. By punishing : for finding the heart hard ( if hee please not to pardon it , and to soften the heart ) hee inflicteth a new hardnes , as a punishment of the former . And this he instilleth not , but effecteth three wayes . 1. Either by Satan , to whose power hee deliuereth such a heart for him to worke vpon . 2. Or by themselues , giuing them ouer to their owne hearts ●usts . 3. Or by the preaching of the Word . For as the middle region of the Ayre , is more cold by the Anteperistasis , so the heart of a Reprobate more hard by the Word ; not properly , but accidentally , as a resty horse , the more hee is spurred forward , the more goes backward :

By actuating and exciting the present euill inclination of the Creatures , by propounding an occasion to manifest it : as the Sunne , being in it selfe most cleane , by the force of his beames , draweth out of a dunghill stinking and vnpleasant vapours .

Hardnes then is caused by the Commandement , Occasionally , by our owne malice Meritoriously . By Satan , Efficiently . By God , Iudicially . So Satan is the Tormentor , a sinfull man , the guilty person . God the Iudge , and that a Iust one , who knowes how to vse euill meanes well ; being no wayes the cause of sinne , as sinne ; but alwayes ordering it for his glory , and the good of his Elect. For sinne is like a Ship . Man the Mariner . Satan the spirit or winde . God the Pilot at the sterne , directing all things to his glory .

doctrine The will of God is the cause of Election and Reprobation , as hath beene shewed before .

Vse . 1. Our goodnesse or ilnesse is not the cause of Predestination .

In election , is excluded the merit of man , and the debt of God : and yet it is to bee confessed , that some way the goodnesse of man is the cause of election : Praedestinatio quantum ad principium sine nobis , non sine nobis quantum ad finem . Paulus de Pala. Gran. in ca. 25. Math. Aliud est principium Actionis , abud Cognitionis . that is , not of the Action of God , Electing : but of our Cognition and knowledge , that we are elected . Consider election Compositiuely : there is no cause , but Gods will , Consider it resolutely : and our Vocation is the cause , whereby we know it .

In Reprobation our ilnesse is excluded , as a speciall personall discretiue cause : but not as a necessary condition , or generall meritorious cause , without the which God will not reprobate any .

Vse 2. Here also appeareth , that man falne , is the subiect of Predestination . Of election it is , because it is called mercy , which presupposeth misery , and faultinesse .

It is of Reprobation , because it is called hardning . Now this is a Rule , that God hardens none , but such as are hard before . Neither can it be auoided , by an interpretation of Actuall Hardnes : For here is to be remembred , that Paul speakes of Gods purpose , as hath beene obserued before out of Martyr . And , if hee actually harden none , but them which are hard , neither did hee euer purpose to harden but such .

Also if it bee not here to be vnderstood of the Decree of Reprobation , there is more in the Antecedent , then in the Consequent . This verse being the determination of the point , according to the meaning of that which is before deliuered : and thus doe most Interpreters vnderstand this secret . Augustine often calleth the subiect of Gods Decree , The Damned Masse . Lege doctissimam Aug. Epist. quae est ad Sixt. presb . num. 105. That Masse ( saith Anselme ) Ibi gratuita est indulgentia , vbi iusta poterit esse vindicta . Ansel . to which death is due . Hereby is perspicuous both the Mercy and Iustice of God . Because there is a free Indulgence , where there might haue beene a iust reuenge . He loued Iacob by a free Mercy ; he hated Esau , by a due and deserued Iudgement .

They that against this pretend the absolute right of God , obserue not , how this way that Absolute right is more excellently manifested , when Authoritie is attributed to him , among all mankinde being guilty , to saue or to damne all , or none , or some at his owne pleasure .

An absolute Monarch , who hath power of life and death ; if his subiects should rebell , hath by his absolute power , iust right to pardon them all if hee will , or some , and not others ; whereof hee needeth giue no other reason then his pleasure : But sure he could not be counted a iust Lord and Gouernour , if out of a plea of absolute command , hee should deuoid from his protection , and cast off any his subiects without relation to any Rebellion , or other crime .

If you aske whether God can annihilate all things ? I answere , Yes . If whether hee can reprobate good Angels , or Men ( for Angels and men to bee neither good nor bad , is an idle fiction ) I say hee cannot , by the perfection of his nature , which can not but loue goodnesse : as Augustine excellently : He rendreth good for good , because hee is good . Euill for euill , because he is iust . God for euill , because hee is good and iust . Onely hee rendreth not euill for good , because he cannot be vniust .

He that is elected , cannot boast of his merits , and hee that is reprobated , cannot complaine but of his merits .

Vse 3. A hardened heart is a most heauy Iudgement , which the more it is vpon a man , the lesse he feeles it : and the further he is from the possibilitie of Repentance and Saluation . When God gaue the Diuell leaue ouer Iob , hee made hauocke : so when the heart is giuen ouer to the Diuell , he rages in it . Hee must needes runne headlong into all euill , whom the Diuell driues , as those Swine of the Gergesens into the Sea . Of all Iudgements , God deliuer me from this : Hell onely is worse then it . But thou wilt say , that this is spoken of Pharaoh , and that thou art an Elect. Shew then thy Election by thy works .

Vse 4. The property of hardnes is not to yeeld either to the stroke of a hammer , or to the dint of a sword : That which neither can be bruised or broken with any strokes , nor pierced with any sharpenes , nor softned with any moistning , is hard . Hereby know thy heart . If no Threatnings & Monitions of the Word , ( which is a hammer ) breaking the rockes , and a sword piercing thorow can preuaile with thee ; Ier. 23.29 . Heb. 4.12 . Esa. 55.10,11 . nor any exhortations or intreaties of the Word ( which is as raine ) can perswade or soften thee ; nor any Afflictions moue thee : but all these things are as an Arrow shot against a brazen wall , thy heart beeing as the scales of Leuiathan , who laughs at the shaking of the speare : Surely thou hast a heart hardened , which if it continue to the end , is a most certaine signe of Reprobation .

Seeke therefore a soft heart , which is a most singular blessing of God . The way to haue it , is 1. with reuerence to heare the Word . 2. to meditate of Gods mercy . The remembrance of his fathers house , made the heart of the Prodigall to relent . 3. To pray for a soft heart , for it is the gift of God .

VERSE 19. Thou shalt say vnto me , Why doth he yet finde fault ? for who hath resisted his will ? and so to the end of the 23. verse .

THe Apostle in the 18. verse said , that GOD hardeneth whom he will : against this , wicked men cauill , and Paul answeres , verse 19.20,21,22,23 .

There are two parts . 1. The Cauillers obiection , verse 19. 2. The Apostles answere , verse 20 , 21 , 22 , 23.

Why doth he yet finde fault ? That is , so as he punisheth .

Who hath resisted his will ? The will of God is distinguished to be his secret or reuealed will .

His secret will , is the will of his good pleasure , whereby he determineth of things which himselfe will doe . His reuealed , is that which is manifested in his Word , commanding things to be done by vs . His reuealed will is refused of the wicked ; his secret cannot be resisted of any .

The Interrogations imply Negatiues : as thus : If his Will be the Cause of Reprobation , then he hath no reason to complaine , Because his Will cannot be resisted .

Here are two parts . First , the obiection . Secondly , the proofe .

The obiection in these words : Why doth hee yet finde fault ? It is formed thus ; If Gods will be the cause of our Hardning : hee hath no cause to finde fault . But the last is denyed . Therefore the first .

The Proposition is proued , thus . Whose will bringeth a necessitie of sinning , hee hath no cause to finde fault with those sinners . But Gods will brings a necessitie , and cannot bee resisted . Therefore .

Concerning this Obiection , before we come to Pauls answere , wee will propound two Questions : in the answering of which , the force and infirmitie of this cauill will appeare .

Quest. 1. Whether a Reprobate be in such an estate , that he cannot but sinne ?

Quest. 2. If hee be in such an estate . Whether it doth excuse him ?

Answ. 1. To the first , I answere affirmatiuely , proued , Gen. 6.5 . Ier. 12.23 . Iam. 2.12 . Mat. 18. So that a Necessitie of sinning lyes vpon Reprobates : which is double . 1. Of Nature . 2. Of the Decree .

The first is Inward , comming from an inward beginning , which being corrupt , of necessity that which proceedes from it , must be corrupt also . As fire , heat , the sunne , light : so corruption bringeth forth euill necessarily . Ioh. 3.6 . That which is borne of the flesh , is flesh . So that , though the act it selfe of volition be alwaies most free , yet now , through corruption of nature , all mens wills are necessarily , both weake to attaine the good , and peruersly inclined to that which is euill .

The other necessity is that which followeth the decree . For things are necessarily vpon supposition that God had decreed them . Principiatum sequitur natura principij . Yet the decree is not the cause of sinne , nor compelleth thereunto : but God finding the nature corrupt , decrees of it as he findes it .

Vse . 1. The Philosophers erred , who thought none were euill by nature , but by imitation ; and that vice is not borne with vs , but comes afterward . Erras , si existimes nobiscum nasci vitia , superuenerunt , ingesta sunt . Sene. ep. 9.6 .

Vse 2. Also the opinion of the Papists , and Arminius , is hereby confuted ; who hold a power in the wil , of it selfe not to sin . For the vnderstanding of the trueth herein , we will first note what Free-will is . Secondly , what necessity is to be meant in this question . Thirdly , the difference of actions . Free-will is a facultie in an intelligent nature , freely chusing or refusing the obiect , as it appeareth vnder the shew of good or euil . The forme of this freedome is , that by an inward beginning , it freely , without any violence , affects or reiects the obiect .

This freedome is distinguished , to be a liberty of contrariety or contradiction . The first is , when we chuse one of two opposites , as good or euill . The latter is , when one thing beeing propounded , we freely chuse it , or refuse it . The first was in Adam , and ( being of moralls ) is not in vs . In the second , the obiect is to be distinguished : for it may either generally be considered , or particularly . If generally as euill , then we haue not this liberty : If particularly as this euill , then we may haue such liberty .

Necessitie is two-fold ; of coaction , of immutabilitie . The first is contrary to the nature of the will ; the second is not .

Actions are either naturall , as to eate , drinke , speake , &c. or ciuill , as to buy and sell , &c. or morall , as with or against the Law : or supernaturall , as to belieue and repent .

In some naturall actions there is a liberty of contrariety & contradiction . So also in ciuill . In morall , there is no liberty of contradiction in the generall , but in particular .

In good actions , as they are rightly performed , there is no libertie at all in a reprobate , or vnregenerate man , qua talis .

The Question between the Aduersaries and vs , is about the libertie of Contrariety in good and euill in the generall . The libertie of the will is not taken away : the liberty of the person is . For Adams liberty is taken away , but the liberty of the will is not , neither can be , but that whatsoeuer it chuseth , or refuseth , it chuseth or refuseth freely .

The liberty of contrarietie , is rather a liberty of the state of a person , then of the will : and so a necessity of sinning & free-will may stand together . A necessity , I say , not of coaction , but of immutabilitie , both by an inward beginning , and also by the decree , and a freedome I say of contradiction , but not of contrarietie .

Arminius thinketh , that if the will bee determined to one part , it loseth the freedome , which is manifestly false . For God is the most free Agent , yet is his wil , by a most absolute necessity , tied vnto that which is good : he being both most freely and most necessarily good .

The Diuell is now by a double necessitie euill , and yet freely euill : so our wills are free , though determined , because they are not compelled . And whereas the Arminius auouch , Vide Aug. tractat. 26. in Ioh. that God cannot determine the will to one part , without destroying it , it is neere vnto blasphemy . If Orators can perswade by their eloquence , cannot God , by the sweet power of his Spirit so perswade the heart , and determine it that it cannot actually resist , whatsoeuer the possibility be in regard of nature vncorrected ? If they say that such possibilitie still remaines in the wil to come into act ; I would faine know what good they wil say the Spirit hath done in vs , when the nature of our wills is as euill disposed as before grace receiued ? If God cannot determine our wills infallibly to one part , then it shall be possible for the holy Angels and glorified Saints to fall from their happinesse , which is horrible to affirme . For they hold that the will of man lost nothing of its inward vertue by Adams sinne : not receiues any vertue or strength from grace in the way to conuersion .

But to returne , wee thus conclude ; that the vnregenerate sinne freely , and yet necessarily : yea , by how much the more necessarily , by so much the more freely , because their wil hath brought vpon them this necessitie . Our will is alwaies free , though it be not alwaies good .

Ob. If there be no other freedome , why are wee exhorted to chuse the good , and to refuse the euill ?

An. The reason is set downe by Leo ; Ideo datur praeceptum , & praecipientis quaeratur auxilium . Leo ser. 11. de Quadra . Therefore ( saith hee ) is the precept giuen , that perceiuing our weaknes , wee might seek for helpe from him that gaue it . And indeed hence wee should be admonished , to seek the setting free of our wills from euill vnto good ; which is onely by the power of God : that as in the state of corruption wee haue a free necessity vnto euill ; so in the state of regeneration ( perfect ) wee may haue a free necessity vnto that which is good . Voluntas quae libera est in malis , quia delectatur malis , ideo non est libera in bonis quia non est liberata . Aug. contra 2. Epist. Pelag. l. 1. c. 2.

To the second Question , the answere is negatiue : though a man that is borne lame , is to be excused before men for his halting , because he was so borne : yet wicked men and reprobates are not excusable before God for their sinning , either by the necessitie of nature or of the Decree .

Not by necessity of nature . For its the nature of the diuell to doe euill , yet none excuse him : It s the nature of an Adder to sting deadly , yet we spare them not : so we are born in sin , yet the Saints excuse not themselues by it , but rather condemne themselues for it , as Dauid and Paul . Psalm. 51. Rom. 7. Besides , not God but our selues hath layd this necessity vpon vs . Adam willinglie obeyed the voice of his wife , and brought vpon vs this condition which I call necessity . Indeed , if God had created vs vnder such a necessity , or now did compell vs , we desiring to doe good , there might be some excuse : but it is not so ; nor so .

Neither doth the necessitie of the Decree excuse . For God doth not by his decree force vs to euill , but finding vs euill , & prone onely vnto it of our selues , hee decrees wee shall be so : and knowes that so we would be , though hee should neuer decree . And thus he leaues vs to our selues , who haue no more power to leaue sinning , then a stone hath , not to goe downeward if it haue no impediment .

God forceth not the drunkard , or swearer , but they voluntarily , and with desire commit these sinnes , as their owne consciences testifie . Iudas did nothing but by the Decree of God , yet he was not forced , but did that which he did , of his own accord most freely , his heart being set vpon couetousnesse .

God gouernes the wils of the wicked , but hee takes not away either the will from man , or freedome from the will , but he moues their wils according to their owne Natures , as hee moues the heauens with a circular motion , fit for the nature of it . And when God moues , then the will freely deliberates , and willingly of it selfe consents . So that wee may conclude this , with that of Bernard : Bernard ser. 8. super cant . The will bringeth a Necessitie vpon it selfe , so that neither the Necessitie can excuse the Will , nor the Will exclude the Necessitie .

When Adam finned , he blamed his Wife : and she blamed God himselfe , and we haue suckt the same milke . But remember thou , that God is not the cause of thy sinne , but thy selfe . If thou smartest for thy faults , thanke thy abominable and wicked life , of which thou art the Cause : GOD the Auenger .

VERSE 20. Nay , but O man , who art thou that * * Or answerest againe , or disputest with God . replyest against God ? Shall the thing formed , say to him that formed it b b Esay 45.9 . , Why hast thou made me thus ?

21. Hath not the Potter c c Ier. 8.6 . Wisd. 15.7 . power ouer the Clay , of the same lumpe to make one vessell vnto honour , and another vnto dishonour .

NOw followes the Answere to the Cauill , which is either personall to the Cauiller in these two Verses , or reall to the Cauill , in the two next Verses following .

In these two verses , the sawcinesse of Cauillers is reproued , which appeared in that they submit not themselues as they ought to haue done , but out of their pride petulantly word it with their Creator , going about to bring the Decree of Gods Predestination , vnder the Rule of their blind and Carnall Reason , which is as possible as to gather vp all the Sea into a Nut-shell .

Here are two things . First , a Reprehension . Secondly , an Amplification .

The Reprehension is in these words : But , O man , what art thou that replyest against God ? Where wee haue 1. The fault . 2. The person reprehended . The fault is disputing with , or replying against God . The person noted , in these words : Thou , O Man . Where is also couched a reason of the Reprehension , from the Nothingnes , and base condition of man , in respect of God . As if he should say ; Thou , O Man , Thou piece of Clay ; Thou Dirt of the street : What art thou , base vile wretch ? Doest thou reply against God ? Paul seemes to speake in some heate , his affections and holy zeale being stirred , at the malapertnesse of the Cauiller , as the words and Interrogations shew .

What art thou , O Man ? These words haue great weight , as Anselme obserues , and call man to the consideration of himselfe . A greater Abasing could not be ( saith Chrysostome ) this making him of lesse account , then if Paul had said in plaine termes , that man had beene nothing , as Dauid saith , What is man ? Compare a worme to vs , and vs to God , and there is more difference betweene vs and God , then betweene the basest worme and vs .

This Reprehens●on is amplified by a similitude ; where we haue the similitude , and the confirmation of it .

The Similitude is in the rest of the 20. verse . The Confirmation in the 21.

Shall the thing formed , say to him that formedit , Why hast thou made me thus ?

Shall the wood quarrell with the Carpenter ? The Iron with the Smith ? The Clay with the Potter ? This last is Pauls Similitude , taken out of Esay 45.9 . and by proportion teacheth , that Man is not to quarrell with God about his Predestination . Shall the Pot say to the Potter , Why hast thou made mee of this fashion ? It is the worst fashion ; A man without hands might haue made as good a one . Much lesse may man which is but a pot-sheard , argue the case with God , complaining of his Decree . For there is more difference betweene vs and God , then betweene the Pot and the Potter , though an Emperour were the Potter , and the Pot neuer so base .

The force of this similitude is confirmed , verse 21. from the Right and Authoritie of the Potter ouer his Clay . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hath not the Potter power , that is , authoritie ouer his Clay , & c ?

The reason is from the lesse . The Clay may not expostulate with the Potter , hauing power of the same lumpe , to make one vessell to Honour , and another to dishonour . Much more hath God authoritie of the same damned and Apostaticall lumpe , to harden some , and to haue mercy on other some .

As therefore the Potter is not to be reprehended in his doing , so neither GOD in his : who hath more authoritie and power ouer man , then the Potter ouer his Clay . The Potter made not his Clay , but both Clay and Potter are made by God . But God made man , and therefore his right is more .

In this Confirmation God is the Potter , Corrupt man the Clay . The vessels of Honor the Elect , the vessels to dishonour , the Reprobate .

Here are two things soundly taught . First , that as the Potter hath power ouer his Clay , so God hath more ouer Man . Secondly , that as the Potter makes vessels of honour and dishonour out of the same lump at his pleasure , and is not bound to render a reason of his so doing to his Pots : So God is not vniust , though from among men of equall Corruption , hee choose some , and reprobate others . In those he chuseth , hee is exceeding good ; and in those he refuseth , no way culpable , neither taking away any goodnesse , nor adding any euill to the Reprobate ; but of base stuffe ( such is man corrupted ) he makes base vessels , such are the Reprobate .

Ob. Though the Pot may not plead against the Potter , yet the Potter hath no reason to bee angry with his Pot , if it remaine no otherwise then he hath made it .

A. The Potter is not angry with his Pot for the fashion in which he made it , but for the soyle which it hath gathered since he made it . So if we had remained as wee were at first created , God would not haue beene angry with vs : but wee are corrupted , and therefore he may iustly be offended .

doctrine Corrupt man , is not to dispute against God , about his Iudgements , Iob 9.1,2,3 . So Iob acknowledgeth while he was himself ; but being tyred with affliction , hee forgate himselfe , Chap. 23.3,4 . For which God sharply reproues him , though otherwayes a iust man , Chap. 39.35 . Is this to learne to striue with the Almightie ? He that reproues God , let him answere to it . Then Iob cryes peccaui , acknowledgeth his vilenesse , craues pardon , and promiseth amendment , verse 37 , 38.

Vse . 1. If thou beest a Preacher , put on Pauls spirit : be godly-bold , to reproue gain-sayers , and eat not the Word thou hast spoken from God , for the Calumniations of Cauillers , or to please any mortall wight .

Vse 2. Reuerence the secrets of God . Inquire not a reason of his doings , which thou canst not vnderstand ; if thou couldst vnderstand it , thou shouldst much more vnderstand that thou hast no reason to complaine . Acknowledge that to bee iust which God doth .

There are many things which he hath not reuealed , search them not , much lesse censure them : Shall base subiects censure the doings of their Prince ? or call Princes wicked and vniust ? If wee dare not doe thus to mortall men , much lesse ought we to the Immortall God .

God suffered the Gentiles about 2000. yeeres to walke in darknesse , and then he reueales to them the Gospell . What is the reason ? Is there more merite in vs , then was in our Elders ? No : Our Impietie is alike . Who is able to comprehend the reason ? We see the thing , wee vnderstand not the Cause .

Againe , among the multitude of Infants which dye , some are elected , some reprobated . Vide de hisce c. 5. l. 1. de voc. Gent. inter opera Amb. tom . 2. What is the Reason ? If you say , Originall sinne : The whole number is guilty . If you consider personall Innocency : the whole Summe is without fault . Humane wisedome and righteousnesse findes not what to say , but diuine Grace findes whom to elect . The reason is hid , but the gift is manifest .

Some man liues ciuilly , yet for want of Christs righteousnesse is damned : some liue wickedly , euen almost to their very end , and then through Faith and short Repentance are saued . This is not vnequall , because a secret , but therefore equall , because it is certaine that it is Gods Iudgement . That which is by him decreed , wee know not till it come to passe , and when it is come to passe , wee may not complaine of the Issue , because it is certaine that God ought not to haue done , otherwise then he hath done . The housholder in the Gospell opposeth his power and authority to the complaint of the Cauiller : so the Power and Authority of God freeth him from all attaint of iniustice , specially in reprobating and electing corrupt men .

In these therefore , and the like secrets , say with Dauid ; Psal. 39.9 . I should haue beene dumbe , and not opened my mouth , because thou didst it . Thou maist bee reproued for curious searching into things not reuealed , but for a sober study of things reuealed thou shalt neuer be reproued : Things secret are for GOD , things reuealed for vs and our children for euer . Deut. 29.29 . Though thou attain not the reason of many things : yet labor to know whatsoeuer God hath reuealed , and giue not ouer such study , as a man which is graffing , giueth not ouer , because he vnderstandeth not the reason why the fruit followeth the Nature of the Imp , not of the Stocke .

Vse 3. God is compared to a Potter , we to Clay . God commanded Ieremy to goe to the house of the Potter , Ier. 18.2 . there must hee study a Sermon . The Potters clay and wheele must bee his bookes . If wee will with Ieremy goe downe to the Potters house , we may learne many excellent things .

1. Contentation . Some are poore , some deformed , some base , &c. These when they looke vpon others which are , with Noble , comely , beautifull : They vsually say with discontent , God might haue made me as they are . But goe then to the Potters house , who makes Pots of all fashions , & for all vses , and they complaine not . Hath not the Potter power ouer the Clay ? and hath not God much more ouer vs ? Labour for Faith and Repentance ; these graces will make amends for all other defects . In vnseasonable weather , in violence of fire , and other calamities , many say , O what a hard case is this ! But thou , O man , goe to the Potters house , and learne to let God alone with gouerning the earth : and howsoeuer things fall crosse , with Ely , say 1. Sam. 3.18 . It is the Lord , let him do what seemeth him good . And with Mauritius , remember that of Dauid : Righteous art thou , O Lord , and iust are thy Iudgements .

2. Consolation . God is as the Potter , and wee are the clay in fashioning vpon the wheele : as the Potter doth not roughly handle his clay : so God hath a tender care ouer vs : as the Potter knowes his Pot can endure but a little knocke , and handles it thereafter ; so God knowes whereof we bee made , he remembers wee are but dust , Psal. 103.14 . and pities vs .

3. Humilitie . Dust and Ashes , and Clay , why art thou proud ? Why spendest thou so much time in painting , powdring , pranking thy body ? Thou deckest but a piece of Dyrt . But it may be thou excellest other in fashion or vse . Yet thou art of the same metall , thou art clay . Remember that a pot-sheard ouerlaid with siluer , is a potsheard ; and gilded clay is clay , be not proud . If any extraordinary thing bee in thee aboue others , it is not of thee which art but clay , but of the Grace of the Potter .

4. The feare of God . Psal. 2. For he can make or marre vs at his pleasure . He hath a Rod of Iron , wherewith hee breaketh the wicked , as a Potters vessell . O that our profane wretches , who wallow in whoredomes , drunkennesse , vomiting , blasphemies , and poysoning the very earth with their abominations ! O that they would consider , that they are in the hands of God , as the pot in the hand of the Potter ! How easily can he break them in pieces , and stampe them to powder ? Bee wise now therefore , ye wicked . Can the earthen Pot abide the stroke of an Iron Rod ? or a mortall sinfull man , the vengeance of an Angry God ? The Potter dasheth against the wall the Clay that will not bee fashioned : So what should God doe with thee , if thou wilt not bee fashioned by the ministery of the Word , but throw thee into the bottome of hell ?

As therefore thou seest the Clay to follow the Potters hand , and to receiue a fashion , according to the guiding of his hand : so be thou flexible and pliant vnder the meanes appointed for thy fashioning , that thou maist bee a vessell of honour .

VERSE 22. What if God , willing to shew his wrath , and to make his power knowne , indured with long suffering the vessels of wrath a a Or made vp . fitted to destruction ,

23. And that hee might make knowne the riches of his glory , on the vessels of glory , which hee had afore prepared vnto glory ?

IN these Verses is a reall answere to the obiection , which was this . If Gods will bee the cause of hardening , then ( saith the Cauiller ) I would see , how God can iustly punish me , if in processe of time I obey him not .

Pauls answere is from the manner of Gods dealing , namely , that he may iustly punish , because hee suffers them with long patience , not onely giuing them space to repent , if they can or will , but also affording them many outward helpes which he is not bound to doe .

And because they might obiect , that if GOD would giue them grace , they also would obey ; and why did not GOD destroy man , hauing sinned , and create him anew without sinne ?

Paul tels them that God could giue them grace , or haue created man anew , but it is his pleasure to suffer wicked men with much patience , that hee may make knowne his power and wrath vpon the wicked , and so declare the riches of his mercy on the Elect. And what hath any to doe with it , if God would haue it so , who doth all things iustly ?

Here is a Reticentia , whereby something is to bee supplyed . If God will , what is that to thee ? or what canst thou say against it ?

For the meaning , this is to be remembred , that principally these two verses speake of Reprobates , and what is spoken of the Elect , is spoken by occasion .

Here are two things . 1. A description of the Reprobates and the Elect. 2. That which is spoken of Reprobates .

Reprobates are Vessels of wrath prepared to destruction . The Elect are vessels of mercy , which God hath prepared to Glory .

In these descriptions are two things . 1. The Parts . 2. The Amplification . The Parts are two . 1. The Genus . 2. The Difference .

The Genus in both : They are Vessels . The forme on the part of the Reprobates , they are Vessels of wrath : On the part of the Elect. They are vessels of Mercy .

The Amplification on the part of the Reprobates : They are vessels prepared to destruction . Of the other : They are vessels which God hath prepared to Glory .

Vessels : The word in the Originall , signifieth not onely a Vessell by the hollownesse capable to receiue and containe things , but an Instrument or any Vtensil , as all the ministring vessels in the Tabernacle , as Fire-pans , Tongs . Besomes , &c. are called in the Hebrew , by the word here vsed : Heb. 9.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so also are called the furniture of a horse and warlike munitions : and the tackling of a ship is called by a word like vnto it . Act. 27.10 . Now it may be translated an Instrument ; but more fitly and fully a vessel , such as wee vse to containe things liquid or dry . So that the Reprobates and Elect , are vessels vpon whom God powreth Wrath and Mercy , as we powre Water into a Vessell .

A Vessell in Scripture is applyed two wayes . 1. Thes. 4.4 . 1. Pet. 3.7 . Act. 9.15 . To the body alone ; or to the whole Man : and so in three respects . 1. Of Sexe , of Office , of Estate , and so in this place .

There are two things in which the Elect and Reprobate are alike . First , they are both Vessels of the same lumpe . Secondly , they serue both for one 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. When 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 none but conscionable dealing at his hands . But deale with a wicked man , vncalled , and he will some way or other , by euill words , or deeds , discouer the carrion-like corruption of his heart .

Now followes the second part of these two verses , which is the consideration of that which is spoken of the Reprobates ; which is , that hee suffereth them with long patience , &c. Where we haue the Act : He suffers them . Hee doth not make an end of them at once , but suffers them . Secondly , the end : Which is to be conceiued in a double respect . First , of the Reprobates , to shew his power and wrath vpon them . Secondly , of the Elect : that so the riches of his mercy and glory toward the Elect , might more famously appeare .

VERSE 22. Indured with long-suffering the vessels of Wrath.

IN these words is contained the Act we spake of : which is induring : amplified two wayes . First , by the manner , with long-suffering . Secondly , by the obiect , The vessels of Wrath.

Long-suffering is a dilation of reuenge , though wee bee prouoked . Though the Greeke word be here translated long-suffering , yet properly God cannot suffer : for all things are actiue in God : and whatsoeuer suffers , or is patient , fayles either in the essence , facultie , or Energie . The word here vsed , is hard to be translated into our Tongue , wee borrow from the Latines to expresse it in one word , by Longanimitie . Betweene which Longanimitie , and patience , Chrysostome obserues this difference : Chrysost. hom. 2. in Epist. ad Colos . Longanimity is towards them of whom wee can , Patience toward them of whom wee cannot be reuenged . So also Augustine : Aug. l. de . Pati . Patience is said of God , not that hee suffers any euill , but because hee expects sinners to conuersion .

doctrine God is patient towards sinners , euen Reprobates , Ioel 2.13 . Romans 2.4 . 2. Pet. 3.9 . He endured Cain a long time , suffered him to liue , to build Cities , to beget Children . So hee suffered Saul , Iudas , &c.

Vse 1. Be thou patient after the example of thy heauenly Father ; whose child how art thou , if thou sufferest not , but repayest iniuries ? Socrates , a Heathen Philosopher , would willingly neither suffer , nor doe no wrong : but if he must chuse one , he would rather chuse to suffer , then to doe . But what speake we of Heathen , when we haue God himselfe patient toward Reprobates ?

Say nor , I will recompence euill . God himselfe yet beares with a number of hell-hounds Reprobates . Christ is not yet reuenged , nor the bloud of the Saints . Wilt thou bee moued at a crosse-word , and thirst after Reuenge ? It may be sweet to the flesh , but it is hatefull to God . If thou hast put vp wrong once or twice , thou thinkest thy selfe worthy to bee chronicled , as a rare example of Patience . How many thousand times hast thou prouoked God , and yet hee forbeares thee ? Doe thou likewise toward thy neighbour . Remember the Parable of the mercilesse Debter . Mat. 18. Giue the Pardon thou askest : Forgiue , that thou mayest bee forgiuen . When thou canst so bridle thy affections , that being prouoked , and in thy power to reuenge ; and yet for conscience towards God thou forbearest , thinke thou hast profited . That argues true Noblenesse . Posse & nolle , Nobile .

Vse 2. For God to beare with his children which prouoke him , is much : but to suffer his enemies , who seeke not his fauour , and are the worse because they are forborne ; to suffer a drunkard , whoremonger , &c. to liue and long , and to haue great meanes , and to hold his hands must argue an Infinite perfection .

Alas , what had become of the best of vs , if there were not such Longanimitie in GOD ? We had not liued to reade these things . God might haue taken vs away in our sinnes ; if hee had called vs out of the world , some ten or twenty yeeres agoe , before we had repented , how should wee haue done ? If hee had vsed Martiall law to Manasses , Paul , Mary Magdalen , they had not shined now to the comfort of sinners : Hee suffered the ill manners ( the word is significant ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 13.18 . of the Israelites fortie yeeres in the wildernesse . Consider thou which readest , how long hee hath suffered thee : let it moue thee to repentance , and to praise his patience .

Vse 3. Here is comfort for poore sinners : God is patient toward Reprobates , much more will he be toward the Elect. Hee which long forbeares Tyrants , drunkards , Enemies : will he be hastie & inexorable toward his children ? If he spare them which neuer grieue for their sinnes , neuer regard his Word , will hee not much more spare them which repent that they haue offended him , which tremble at his Word , and seeke his fauour ? If the Reprobate fare so well , much more wil he abound to vs , in all riches of Grace and Consolation .

VERSE 22. To shew his wrath , and to make his power known .

THe end of Gods longanimitie in regard of the Reprobates , is ( according to these words ) to declare his powerfull wrath in their condemnation .

In these words wee will first consider certaine things here attributed to God , and then the matter it selfe in them contained .

There are two things attributed to God here , 1. Anger or Wrath : and 2. Power . For the first , Anger or Wrath is defined by Philosophers , to be a desire of reuenge with griefe and perturbation , through the boyling of the bloud about the heart . It is called of the Hebrues , Aph , because it discouers it selfe in the dilating and contracting of the nose thrills . Thus is it in vs . Such a thing is in God , but not with perturbation ; for God is not subiect to passion . As God doth not repent as man doth , yet repentance is attributed vnto him : so also may it be said of Anger . As repentance is in GOD without griefe or error : so wrath , without passion or perturbation .

God is said to repent , when hee changeth that which is done , and to be angry , when hee punisheth that which is ill done ; not beeing indeed angry , but seeming so to them which suffer . For as a man in his angry mood , woundeth and killeth ; so when God punisheth , he is said to be angry : Anger noting in God , not an affection , but an effect of some diuine perfection : namely , his vindicatiue iustice .

Anger is attributed to God after the manner of men * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , but it must be conceiued after the maner of God * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . For God doth that in his holy and quiet iudgement , which we doe in furie and rage . As there is difference between an Enemies cutting off a limbe , and a Surgeons : so God , as a Surgeon , without any passion , cuts off , that is , punisheth euil men . As when we speake to children , we lisp as children b b Quotiens barbaros alloquimur ill●rum lingua vtimur , et cum pueris aliquid dicere volumus eorum more balbutimus , &c. Euthy . in Psal. 6. , so the Spirit speakes to vs of God , in termes sutable to our capacity : calling his iustice , wrath , to make vs afraid to sinne .

doctrine The Scriptures describe God angry with sinners , Exod. 32.12 . Numb. 11.1 . Psal. 7.6 .

Vse . Feare to offend God , for hee can be angry ; and when angry , who knowes the power of his wrath b b Psalm. 90.1 . ? As his grace is incomprehensible toward his children : so is his anger toward his enemies . We desire his Grace , let vs eschew his Anger . Lord rebuke me not in thy wrath , saith Dauid c c Psal. 5.1 . : praying more against that , than against bodily sicknes . Gods frown is worse then any punishment , yea , then hell torments . If his wrath be kindled , yea but a very little , blessed are all they that trust in him d d Psal. 2. vlt. . Doe they prouoke me to anger , and not themselues to their owne confusion , saith the Lord e e Iere. 7.19 . ? For if the frowne of a Prince be the death of the subiect f f Prou. 20.2 . , much more the frown of God : who in very deed cannot frown as man : but if any thing could make him frowne , sinne would doe it , it is so hatefull to him .

As Anger , so Power is attributed to God : but anger improperly , this properly . It is alwaies actiue in God . In him is principium agendi , not patiendi , to doe , but not to suffer : for this argues defect , as was said before .

This power is Almightinesse ; and it is absolute or ordinate . By the first , he is able to doe all he will , and more then he actually doth will : for as there is in God a knowledge of things which neuer were or shall be , so is there Abilitie to do that , which hee neuer will shall be done . Hee can raise vp of stones children to Abraham , and giue Christ more then 12. legions of Angels : but we neuer read he did so .

By the second , he can doe all he will , notwithstanding all opposition , and that in an instant .

Q. Can God doe all things ?

A. It is a shamefull question for the Creature to mooue of the Creator . Some things are in possible to God , because he is God : of which a pious obseruer of Gods maiestie would haue vs not to say , God cannot doe them , but , they cannot be done .

Those things are impossible , which any waies imply a contradiction : * * Aquin. as a thing to be , and not to be at the same time : for this is to make those things which are true , in the same respect that they are true , to be false g g Audenter loquar Cum omnia possit Deus , suscitare virginem non potest , post ruinam . Hieron . in ep. ad Eusta . de virg. Quisquis dicit , Si omnipotens est Deus , faciat vt quae facta sunt , facta non fuerint : non videt hoc se dicere , saciat vt quae vera sunt , eo ipso quo vera sunt , falsa sint . Aug. lib. 26. cont. Faust . ca. 5. . So God cannot ly , or dy , not for want of strength , but because he wants no strength ; for these are works of weakenes , not of power . In these , the affirmation hath the force of a Negation , according to the thing .

Doct. There is in God an infinite power to doe what hee will . Luke 1,31 . Math. 19.28 . Hee is called Almighty , 2. Corin. 6.18 .

Vse . This doctrine is like the cloud , which was light to Israel , but darknes to Pharaoh and his host .

If thou belongest to the Israel of God , remember God is Almighty . Many promise more then they can performe : GOD can giue beeing to all his promises . Pray with boldnesse , trust on him with boldnesse , whatsoeuer thy owne reason , or the world obiect . He is able to giue , and to maintaine his gifts , that thou mayst perseuere .

I know in whom I haue beleeued , saith Paul ; 2. Tim. 1.12 . In whom Paul ? In him who is able to keepe my soule , saith he . With this Christ comforts his sheepe : Iohn 10.29 . My Father is stronger then all , and none can take them out of my Fathers hand . If thou beest profane , remember that God is able to make good all his Threatnings . Doth it not affright thee to consider ? Doth it not make thy heart to shake ? Vana sine viribus ira . Anger without power is in vaine ; but God hath anger and power . O humble thy selfe to this Almighty Iudge of the world , who infinitely hates & is offended with sinne , and hath infinite power to execute his vengeance and displeasure vpon sinners . Let all the ends of the earth feare him ; so doth our blessed Sauiour admonish ; Math. 10.28 . Feare not them which kill the body , but are not able to kill the soule : but rather feare him which is able to destroy both soule and bodie in Hell .

The matter it selfe in this end , is , that God lets wicked men alone , and suffers them to haue a being here , which are not worthy to tread vpon the earth , that all the world may take knowledge of his anger against sinne , and of his power to execute the same .

doctrine God suffers Reprobates for the manifestation of his wrath and power : for this he suffered the Amorites many hundred yeeres , Gen. 15.13,16 . To this purpose also is there a speech vttered by our Sauiour to the Scribes and Pharises , and the rest of the Iewes , me thinks it is a fearefull one , Mat. 23.32 . Fulfilye the measure of your fathers iniquitie . They were monstrously wicked , yet hee bids them go on to fulfill their measure . Why ? That they may be made examples , and that the world may ring of his iudgements which hee will bring vpon them , for all the bloud which was shed vpon the earth , from the bloud of Abel , to the bloud of Zachary , verse 35.

Vse . 1. There is no Iniustice in the reprobation of men ; because they deserue it , and it serues to the setting forth of Gods glory , and for the getting himselfe a name . It is most necessary that the Iustice and Power of God should bee knowne : but without the Decree of Reprobation , and Execution thereof we could not so well know them . A man may know the sweetnesse of honey by reading , and by report : but a fuller knowledge is attained by taste . So wee may know the Iustice and power of GOD by his Word : but when we see examples of these , this experimental knowledge is farre more excellent .

Vse 2. Many times we see a wicked notorious wretch to bee aduanced , to liue long , to prosper , and to enioy an ouerflowing cup of outward blessings : while Gods children ( a great deale better men , ) are poore , despised , and crossed on euery hand . This is a sore tentation . This is the Atheists Argument : If there be a God , or a prouidence : Why doe his enemies prosper ? Why doth he not blesse his owne ? This posed Dauid , Psul. 73. and troubled Ieremy . Ier. 12. But they and wee are taught that God heapes good things on wicked men , not that hee likes their courses , or had giuen ouer the gouerning of the world , but to make them the more pregnant examples of his wrath and power : and that his children are afflicted here , that they may be prepared for the glory to come .

Grieue not then , nor grudge at bad mens thrift : it is conuenient : nay , it must be so . These things are but preparatiues to their greater iudgement . But alas , wicked men thinke not so : they say , Let the Preacher say his mind : I am sure , whatsoeuer I am , I thriue , I prosper , I haue good crops , &c. O , they know not , that they are as Oxen fatted for the slaughter . If thou beest rich , thou thinkest thy selfe happy , though a wicken man : but thou shalt pay deare for all one Day , when Diues will wish he had beene Lazarus : Nay , for the hope of that Day , the poorest man that feareth God , will not euen Now change states with the richest vpon earth : For Mary hath chosen the better part . Luke 10.42 .

Further , if thou maruellest at the great power and pompe of the Turk , who wastes Gods inheritance , filling the places of the Apostles chiefest labours with detestable doctrines ; or at the pride of the Pope , who playes the Diuell , in burning and raging against the Saints : Remember there is a Day comming , wherein they shall be made examples ; and that God will get himselfe a name , glorious and magnificent in their destruction , fore-prophesied in the Reuelation . Reu. 17.

Vse 3. Sinne not in hope of Impunity , which if it bee long , is a strong inticement to offend : For GOD is patient , not that thou shalt quite escape , but that thou maist be made an example . Because sentence is not speedily executed , vngodly men take courage to offend : Eccles. 8.11,12,13 . But though a sinner doe euill , and liue long , yet it shall not bee well with him in the end . The Drunkard , or vncleane person , &c. offend once , and feele no Iudgement , yea , a second and a third time , and God takes them not in hand : Now they thinke God sees not , hath forgotten , and will neuer marke . Ah , Fooles , which consider not that the more they sinne , and are not punished , the more their reckoning increaseth .

They deale with God , as the Birds with a Scar-crow , at first it makes them afrayd , but seeing it not to stirre , at length they come neere it , and light and sit vpon it . So at first , the wickedest man is afraid to offend , but through impunitie he hardens himselfe to commit iniquitie . But though God hath woollen feet , yet he hath Iron hands . He spares them , to haue the greater stroke at them . All this while , hee is whetting his sword , and euery sinne makes it the sharper : he is preparing deadly Arrowes , and is long in drawing his Bow , because he means to haue a speeding shoote .

The old World is an example , so is Sodome , yea Ierusalem , famous Ierusalem is an example of this . There was neuer any place so abounded with blessings as Ierusalem , ( our vnthankfull England excepted . ) How long did God spare ▪ How often did he fore warne ? And when nothing would serue , how was his patience turned to fury ! and her mercy into Iudgement ! Not a stone vpon a stone ! Her riuers flowing with milke and honey , turned into bloud ! The suruiuing Inhabitants and their posteritie , vagabonds , dispersed this 1600. yeere , ouer the face of the earth . Let England , so long spared , so greatly blessed , looke to it ; yea , let euery one looke to it . This is a time of patience , without wrath . There is a day comming of wrath , without patience : Let the patience of God moue thee to Repentance .

VERSE 23. And that hee might make knowne the riches of his glory , on the vessels of mercy .

HEre is the end of Gods shewing his wrath and power on the Reprobates , after his long induring them ; namely , that he might shew the riches of his glory on the Elect. Contraries illustrate each other , being laid together : Contraria iuxta se posita magis illucescunt . So these things by comparing : not that Gods Iustice and Mercy are contrary one to the other : but that their effects in contrarie subiects , are after a contrary manner .

There is no difference betweene the diuine attributes , but onely rationall , in regard of our conceit ; which difference also ceaseth , when the operation of our vnderstanding ceaseth . For as it is the same Sunne which hardneth the Clay and softneth the Waxe : So it is the same will in GOD , which sheweth mercy on the Elect , and Iustice on the Reprobate .

God maketh the Reprobate drinke off the very dregges of his wrath , that the rellish of his immeasurable goodnesse might by comparison be the sweeter to the Elect.

And that : this Particle ( And ) is not in some Copies , and the Ancient reade it not , and indeed without it , the sence appeares the more plainely : but beeing in very approued Copies , it would be here taken ( as often it is ) for , Euen .

The Riches of his glory . Glory is that wherby God appeares to bee glorious , and is to bee glorified .

Now hee appeares glorious by the effects of his goodnes and power , whereby hee is willing and able to saue . The Interpreters for the most part , here interpret it , of his mercy : but I thinke , Gods power also to bee vnderstood : and so the opposition is notable . His mercy to his wrath , and his power in shewing mercy , to his power in executing wrath . As Glory is sometimes put for Mercy : so sometimes for power . Rom. 3.23 . Rom. 6.4 .

The riches of his glory . This is an Hebraisme , where Glory is not the addition , but riches , noting ( as vsually ) abundance . So we say a man rich in plate , land , &c. which hath store of these things . That hee might shew his most rich and abundant glory .

doctrine The wrath shewed on the Reprobates , doth amplifie and commend the mercy to the Elect. Gods sauing Noah , and drowning the world , made his mercy to Noah the more conspicuous . The plaguing of Egypt , and sparing the Israelites , by comparison , the more setteth forth the goodnesse of God to the Israelites . So also the drowning of Pharaoh and his hoast : and their deliuerance noted : Exod. 14.30,31 .

Vse 1. Here are two comforts .

First , the riches of glory layd vp for the Elect , comforteth against our present basenesse , and disgrace put vpon vs by the world .

Secondly , we haue friends here : but many times we faile of their helpe : either for want of loue in them , or for want of power : But God wants neither : nay , hee is infinite in both . He hath riches of glory . Whatsoeuer thou wantest , as Faith , Repentance , &c. Aske and thou shalt haue . That fountaine can neuer be drawne dry .

Learne Humilitie . For thou didst neuer earne or purchase the happinesse thou hast and shalt haue : and that there should be such difference betweene thee and a Reprobate , it comes from the riches of Gods glory .

It is not a little thing or ordinary , which God giues his Elect , but riches of Glory : the pledge of it here in Faith and Sanctification , the perfection of it hereafter . To bring vs to this estate , and to make vs capable of such glory , cost the treasure euen of heauen : the richest Iewell there , euen Christ Iesus was pawned for it . Forget not to bee thankefull : And that thou mayst so much the more doe it : Compare thy estate with the estate of a Reprobate , thou wert in the same condemnation . Consider the torments to which the Reprobate , and the riches of Glory to which thou art reserued .

How doth God deale with vs , as though we were Princes children , who indeed are beggars brats ! Hee takes a Reprobate , and scourgeth him with Scorpions , to fray thee from sin , and to shew thee his loue . When thou feelest thy selfe dull to praise God ; consider how God hath discerned thee from the Reprobates , then whom , in thy selfe thou art not better so much as a hayre .

If God had saued all , it had beene an Infinite mercy , and an Infinite cause to praise him : but Now seeing many are damned , to them which are saued , it is the more cause of thanksgiuing . The Sunne is glorious and beautifull : but if the Moone and euery Starre had as much brightnes , it would not be so admired . So this makes the mercy of GOD to the Elect so much the more admirable , by comparison of his wrath on the Reprobate . On the contrary , it is augmentation of torment to the Reprobate ; to see how God vseth his Elect , to heare how graciously Christ speakes to them : Come ye blessed : to behold Them goe triumphing to heauen , and themselues thrust downe with the Diuell to hell . To see what they lose shall more torment them , then that which they feele . This shall euen cut them to the heart , as may by proportion bee gathered out of the Gospell . Luke 13.28 . There shall bee weeping and gnashing of teeth ( saith Christ to the Reprobate Iewes ) when yee shall see the Elect in the Kingdome of heauen , and your selues thrust out .

Apply this to all occasions of mercy to thy selfe , which thou obseruest others to want . Wouldst thou be stirred vp to praise God for our long peace ? Compare England with France , & the Low-Countries ; this will doe it . Wouldst thou for the Gospell be prouoked to thankefulnes ? Consider their misery that liue in Turky , or vnder the darknesse of Popery .

Thou hast riches , vnderstanding , health , the vse of thy limbs , &c. When thou seest a man Lunati que , or a poore lame cripple begging a penny of thee ; Remember that God offereth him to thee , not onely that thou shouldest be compassionate to relieue him : but also to make him thy glasse to behold the mercy of God to thy selfe ; who could haue put him into thy estate , and thee into his . Be from hence thankfull , lest God cast thee into such an estate ( for he can do it ) that so by a hard comparison thou maist learne to be more sensible of his goodnes , which thou hast receiued . Thus did God declare i●… Ierusalem by his Prophet , that they should serue Shishak , that they might see the difference of his seruice , and of the kingdomes of the earth . 2. Chron. 12.8 . Consider wisely , & be thankfull .

VERSE 24. Euen vs whom he hath called , not of the Iewes only , but also of the Gentiles .

HItherto hath beene shewed , that the promise was neuer made nor meant to the only carnall seede of Abraham : Now followes the other part of Pauls Answere , that it is made to the Elect of all Nations . And he falls into it from the occasion of that which is vers. 23. deliuered of the vessels of mercy and glory . For in this verse he shewes who they be , and by consequence who are Abrahams seede , to whom belong the promises ; and that by an effect of election , which is Calling . This calling is enlarged by a distribution of the Subiect , viz. Iewes and Gentiles .

The Argument or summe of the words is : That the seede to whom the promises pertaine , are the Elect , which are not the Iewes only ; but the Gentiles also : nor all the Iewes , but only the Elect. The first is approued , verse 25 , 26. The last , verse 27 , 28 , 29. Then followes a collection from these things , verse 30. to the end of the Chapter . Euen vs whom he hath called : Calling is an action of Gods loue whereby he calleth men to saluation . It is two-fold .

1. Outward , when we heare the Word preached with the eare of the body .

2. Inward , when God bends the heart to beleeue the promise offered , and swayeth the whole man to obedience . Pareus . This is here meant ; not of the Iewes only , but also of the Gentiles : Not all the Iewes , nor all the Gentiles ; but of the Iewes and Gentiles : the Proposition being partitiue : some singulars of both .

doctrine They which are effectually called , are elect vessels of glory : for the execution of the decree of election begins in Calling , Rom. 8.30 . Tit. 1.1 . Ioh. 10.16 . Act. 13.48 .

Vse 1. In time past they sang : God is knowne in Iewry , his name is great in Israel ; at Salem is his Tabernacle , and his dwelling at Sion . Psal. 76.1.2 . Psal. 79.6 . Ierem. 10.25 . Luke 2.32 . Acts 10. Then were the Prophets bold to say : Powere out thy wrath vpon the Gentiles : Yea , wee were as dogges : But now he that is the glory of Israel , is the light also of the Gentiles . Peter could not vnderstand this without a vision . The Iew , the elder brother , could not endure his younger bretheren to be entertained : but they had no reason for it ; for neither did we grutch their glory , neither doth our admittance , but their owne infidelity exclude them from God . Truth it is , that in all times of the Iewes excellencie , some few of the Gentiles were receiued into the fellowship of the promises , as Iob , Iethro , Ruth , &c. for the saluation of some , and for a witnesse vnto all : but now , the multitude of the Gentiles receiue the Gospell . Vt quibusdam esset in remedium , omnibus in testimonium . Amb. de voc. Gen.

Whether Iew or Gentile , such as are called are the elect of God . It is not the hauing , or wanting of the prerogatiue of Nation , Sex , Condition , &c. that makes or marrs . In Christ , saith Paul , Galat. 3.28 . ( not in a Christian Common-wealth ) is neither Iewe nor Gentile , &c. But all , rich , poore , masters , seruants , Iewes , Gentiles , haue an equall right in Christ : which I thinke was shadowed , Exod. 30.15 . Where the rich shall not passe , nor the poore diminish .

Art thou rich ? if thou beest not effectually called , thou shalt bee damned : Art thou poore ? If thou beest effectually called , thou art rich . A poore man wanting grace , is twise miserable : and a rich man belieuing , hath a double portion . Nemo dicat ideo vocauit me deus , quia colui eum . Quomodo , coles , si non voceris . Augu.

There is nothing in vs which is the cause of effectuall calling : He calleth vs . Good desires and thoughts , &c. follow calling , as calling followes Election , and Election the mercy of God .

Wee are the subiect of Calling ; but power to obey the Calling of God wee haue not , till God hath created it in vs . As water , being by nature cold , may be made hot , and yet it hath no naturall inclination to heat : so the Flesh hath no eares to heare , nor eyes to see , but as GOD createth them . Neither doth God giue vs a power , and wee educe it into act , but 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 world . Secondly , that thou hast eares to heare : without 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 : wait 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 description 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 a●… 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 , which 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 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 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 , which 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 . Comment. 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 c Mat. 20.16 . : And of foure sorts of grounds , there is one onely good e 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 were 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 g Esay 1.2,3 . . Were the worse for corrections i i Ibid verse 5. . Despised the Prophets , till there was no remedie k k 2. Chr. 36.15,16 . . Profaned the Sabbath l l Neh. 13.17,18 . Transgressed and turned back m 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 faith .

31. But Israel which followed after the law of Righteousnesse , hath not attained to the law of Righteousnesse .

32. Wherefore ? because they sought it not by faith , but as it were by the workes of the law .

IN these verses is a collection , wherein Paul answers an obiection which might be made against that , which hee deliuered out of Osee and Esay ; and so prepares way for the matter of the tenth Chapter .

The summe of the Obiection is this : If the Gentiles be accepted , and the Iewes reiected , then is the righteousnesse of the Law condemned . To this Paul answers in part here , more fully in the next Chapter .

Here are two parts ; 1. A Question , What shall we say then ? 2. The Answere , in all the rest of the words .

Q. If the Gentiles be receiued , and the Iewes cast out , what shall we say then ?

A. This will we say , quoth Paul , That the Gentiles which followed not the Righteousnesse of the Law , haue attained Righteousnes : and the Iewes which followed the Righteousnes of the Law , haue not attained to it .

The first part of this Answere is in the 30. verse , with a Reason annexed ; Because they sought the Righteousnes of the Law by faith .

The second part of the Answere is in the 31. verse , with a reason also thereof in the first part of verse 32 , Because they sought it not by faith , but by their owne works .

That these may the better be vnderstood , let vs see what a Gentile is , and what a Iew . A Gentile is described , Ephe. 2.11,12 . and 4,17,18,19 . A Iew , is one lineally descended of Abraham , Isaac , and Iacob , who is circumcised , and strict in keeping the Ceremoniall Law , and also of the letter of the morall Law , as appeareth by the young man in the Gospel . Luke 18.21 .

Now this makes the matter the more strange ; that such deuout people , so eagerly pursuing the righteousnesse of the Law , should not be iustified , when we can haue no agreement with God , without such a righteousnes performed which the Law requireth : and that the Gentile should obtaine Righteousnesse , hauing no care of the Law .

The reason shewes how this came to passe . The Gentiles sought Righteousnes , not in themselues , but in Christ , which they apprehending by faith , were by it iustified in the light of God : And the Iewes seeking it in themselues , and thinking by the goodnes of their owne workes , to attaine to the righteousnes of the Law , missed of it , it beeing in no mans power perfectly to fulfill the same : onely Christ hath fulfilled it . Hence was it , that our Sauiour so sharply reprehended the Scribes and Pharises , zealous followers of the Law , keeping company with Publicans and sinners , at which those Iewes were greatly offended .

As Peter fished all night and caught nothing ; so they lost all their labour , because they cast not out their net on the right side , where Christ was to be found .

doctrine None can be iustified in the sight of God by a righteousnes of their owne making : but whosoeuer will be iustified , must be iustified by the righteousnes of Christ through faith , Rom. 3.20,28 . Rom. 10.3 . Gala. 2.16 . Tit. 3.5 .

Vse 1. The Gentiles by faith attain the righteousnes of the Law ; Therfore the righteousnes of the Law , & of faith , are all one ; viz. in respect of matter and forme : The difference is onely in the worker . The Law requires it to bee done by our selues ; The Gospel mitigates the rigour of the Law , and offers such righteousnesse done by an other , euen by Christ ; who performed the Law euen to a haires bredth . How wee can be iustified by the righteousnesse of another , see largely opened else-where . See grounds of Diuinity , page 213. Et seq .

Vse 2. They which seeke iustification by their owne righteousnesse , find it not : for such practice and doctrine , the Iewes are called Theeues and Robbers . Iohn 10.1 . If they are so called , seeking it in things commaunded of God , much more the Papists , who seek it in things forbidden of God ; as prayers to Saints , worshipping of Images , and Monkish life , &c.

Nor Iewes , nor Papists , are to be blamed for seeking , but for seeking amisse ; neither doe they misse it for want of seeking , but for not seeking it as they should do . He that runnes in a wrong way , the more hast he makes , the farther he is from his iourneyes end . The right way to Righteousnes for Iustification , is by Christ ; who is the way and the doore .

Seeke in Christ , and thou shalt find , so shalt thou if thou seeke in thy selfe , not life , but death ; for how should ought else be found there , where sin cannot be wanting * * Quomodo ibi pura esset iustitia , vbi non potest culpa deesse ? Bern. sorm. 5. de verb. Esay . ? Because we want a righteousnes of our owne , God hath affigned b b Assignata est ei aliena qui carni sua . Bern. Epist. 190. vs the righteousnes of Christ , which is better then our owne ; yea , better then our liues , being the very roote of our liues * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Hom. 10. in Epist. ad Rom. 3.27 . .

This doctrine is to be holden , 1. That we may haue peace in our Consciences , which by our own righteousnes cannot be attained , by reason of the defect of it ; which must needes bring the curse : but being iustified by faith , wee haue peace with God f f Rom. 5.1 . . 2. That we may giue God his due glory ; which they doe not , who seeke righteousnesse by their owne indeuours ; for all boasting is excluded by the law of faith g g Rom. 3.27 , but established by our works .

Q. May not a Beleeuer boast , because he belieueth ?

A. No more then a begger , because hee hath a hand to receiue a reward : nay , a begger may more boast then wee ; for he that giueth , giueth onely the reward , but God giues both the righteousnes whereby wee are iustified , and the hand to receiue the same , which is our faith .

Ciuill righteousnes , which consists in a quiet , courteous , sociable life , in good house-keeping , &c. is a vaine thing to Iustification . I find no fault with any for liuing ciuilly , neither do I speake against it , but against the dangerous deceiueable conceit of it , which hath so possessed the minds of many , that they thinke it sufficient to bring them to heauen .

A good Christian is not without it , but without the opinion of it . If it be ioyned to faith , it is a Sea-marke , but without faith it is a dangerous Rock .

The example of the Iewes confound he confidence of all our Ciuill men : They gaue almes , they fasted , they payed tithes of their garden-herbes , &c. yet Christ saith , Math. 5.20 . Except your righteousnesse , exceed the righteousnesse of the Pharises , ( the precisest Iewes ) yee cannot enter into the kingdome of heauen .

Paul accounted it all doung and dogges meat , in regard of confidence in it . Phil. 3.8 . A true Beleeuers life cannot iustifie , much lesse a Ciuill mans life , for there is great difference .

1. A Ciuil life consists in outward obseruances of the Law , but a Christian life goes farther , and hath griefe for inward corruptions .

2. A Ciuill man makes some conscience of publike & greater offences , as murther , treason , &c. but secret sinnes , and those of lesser account , as idlenes , continuall gaming , &c. hee swallowes without checke , so also common swearing by Faith and Troth ; and by your leaue , your ciuill man can sweare in the most odious manner if he be angred . But a true beleeuer makes conscience to be idle , and in the least manner to offend God .

3. A ciuill man regards onely to haue reputation in the world : The true Christian to haue it with God .

4. A ciuill man regards something the duties of the second Table : but nothing of the first . Indeede hee will come to Church : but for a fashion and ciuilitie , if he haue no other businesse ; to meete and speake with a friend ; if no bargaine , or merry meeting be in his way : but a true Christian makes regard of both Tables , specially of the first .

Now alas ! this righteousnesse cannot auaile : nay , indeed the opinion of it is one of the greatest impediments to a mans saluation that can be ; because it is hard to bee vnpossest of that which attributes so much to our selues . As a horse ill paced at first , is harder to bee brought to a good pace , then one which was neuer handled : so a notorious wicked man is sooner brought to repentance , then one righteous inough in his owne conceit . As there is more hope of a foole , then of one wise in his own conceit : Pro. 26.12 . So our Ciuill man might haue attained that righteousnesse , if he were not perswaded hee had attained it already . Mat. 21.31 . Publicanes and Harlots shall goe before such into the Kingdome of Heauen . As therefore when blinde Bartimeus came to Christ , Mar. 10.50 . he threw away his Cloake : so must we throw off our owne righteousnesse , as a Beggers Cloake , if we would be iustified in the sight of God .

Vse 4. Here is the Necessitie and commendation of Faith : wee dispraise not good workes , but we affirme they are not the cause for which wee are iustified in the sight of God . From hence the Papists take occasion to slander vs , as if we were enemies to good workes . Am I an enemy to a Noble man , because I will not attribute that to him , which is onely due to the King ? We acknowledge good workes to bee necessarie in euery one that will be saued ; but wee ascribe our Iustification , not to our good workes , but to the good workes of Christ , apprehended by Faith : Not that wee would dishonour good workes , but that wee would not dishonour our Sauiour Christ .

Ob. But this brings in slothfulnes and liberty , and makes men carelesse to liue holily .

An. If I say to a common Souldier in an Armie , You cannot lead this Armie against the enemy . Will the Souldier say : Then I may be gone ; There is no neede of Mee ? Or if I see a poore man at his day-labour , and say to him , that hee shall neuer purchase 10000. pound land a yeere , by working for a groat a day ; Will hee therefore giue ouer his worke , and say he is discouraged ? So neither doth our denying Iustification to good workes set men off from a care to liue well .

If any are enemies to good Workes , they are the Papists who dispense with Lying , with Whoredome , Murder , &c.

This we teach : That Faith is necessary to iustifie a mans person : Good workes necessarie to iustifie a mans Faith : Yea , that without them we cannot be saued . Hee that attributes his Iustification to good workes , is a Papist ; he that quite denies good workes , is an Atheist . Beleeue , and thou shalt bee saued : but if thou beest a profane wretch , thou neither beleeuest , nor shalt be saued , if thou repentest not .

Doest thou beleeue in Christ ? Doe the workes which Christ commanded thee , that thy Faith may liue , and then liue by thy Faith . As the Waxe in the Candle makes not the light , but maintaines and cherisheth it . So good workes iustifie not , but yet they maintaine and cherish Faith which doth iustifie : and according as is the degree of our Sanctification and Obedience ; so more or lesse doe wee feele the sweetnesse of Faith , in our Iustification before God .

VERSE 32. For they stumbled at the stumbling stone ,

33. As it is written , b b Esay 8.14 . & 18.16 . 1 Pet. 2.6 . Behold , I lay in Sion a stumbling stone , and Rocke of offence , and whosoeuer beleeueth on him , shall not be c c Or , confounded . ashamed .

THe Iewes misse of Righteousnesse to Iustification , because they beleeue not in Christ . Here is shewed the reason , why they beleeue not in Christ , who came of their flesh , and preached amongst them .

The Reason is set downe in the end of verse 32. vnder a Metaphor continued by Paul .

The Iewes pursue and follow after righteousnesse : but as hee that runnes in a race , if hee stumble and fall , loseth the prize , for another gets before him : So they stumbled at the meanes of Christ , in whom onely righteousnesse was to bee had . Is not this the Carpenter , Maries Sonne say they ? Mar. 6.3 . Can he giue vs a righteousnes better then our owne ? So when Christ told the woman of Samaria of Water of Life . Art thou ( saith she in contempt ) Ioh. 4.12 . greater then our Father Iacob that gaue vs this Well ? Canst thou giue better water then this ? Thou art a like man .

In this reason , Christ , in regard of his outward pouertie , is compared to a stumbling stone . And the Iewes refusing to beleeue in him , because of his pouerty , are said to stumble , and not to attaine the righteousnesse for Iustification , which they pursued .

Wee stumble many times at a stone , which for the littlenesse is not marked : so the littlenesse of Christ was the occasion of their stumbling : they thinking that the neglect of so meane a person ( as hee outwardly seemed ) could not preiudice them .

Now because some might aske , who this stone is , and who laid it in their way ? Paul shewes these things , with other , verse 33. by the Testimonie of Esay 8.14 . and 28.16 . where we haue fiue things .

1. Who this Stone is : namely , Christ : who is often called by Dauid his Rocke : Psal. 118.22 . not for offence , but defence : Ephes. 2.20 . and by him and Paul , a chiefe Corner Stone : because as the walles of a building are ioyned and holden together by the Corner Stone , so the Church is vpholden by Christ . But here hee is a stumbling stone . Not in himselfe , properly , in the first place : but by accident , when he is reiected of the builders . Hee is so Passiuely , not Actiuely : for hee is giuen to saue men , not to destroy them : to keepe them vp , not to make them fall : In his owne Nature he is a Iesus : but when hee is not receiued , he is a Rocke of offence , and becomes a seuere Iudge .

A Stone to stumble at , and a Rocke of offence , are diuersly by Interpreters applyed : The first , to the Gentiles : the second , to the Iewes : and contrarily also by 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 walke 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 what 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 , which attaines that righteousnesse which iustifieth in his sight . Now this must needes be wonderfull harsh to them which had such confidence in their owne righteousnes ; as appeareth by that Pharisee , and the Ruler spoken of in the Gospel . Luke 18.11,12 ibid. v. 21. To be both bereaued of the promises , and also to be stript of their holinesse , & to be left naked before the Iudgement seat of Christ , must needs be grieuous .

This Paul knowing , and that they would be not a little incensed against him ; and hauing experience that such preaching caused him great trouble , before he comes to the matter , he makes a Preface , whereby hee endeuours to asswage their minds , and to approue his loue to them , that he might take away all preiudicate opinions of him .

So in this Chapter we haue two parts ; 1. A Preface , ver. 1. 2. The matter it selfe in the rest .

The Preface , verse 1. is by insinuation , or protestation of his loue , in which are two things ; 1. The Thing protested . 2. The Amplification of it .

The thing protested , is his Loue . The Amplification is twofold ; 1. From the persons to whom he protests loue : that is , to the Israelites . 2. From the Arguments of his loue , which are three . 1. A friendly compellation , hee calls them Brethren , in regard of the same Country and Nation . 2. From a desire of their saluation . The word translated , hearts desire , signifieth two things . First , to haue a good opinion . Secondly , to wish well vnto . Paul thought wel of them , and wished them well , whatsoeuer they thought of him . This desire is amplified from the subiect of it , his heart . It was not a fained glozing loue , as is the friendship of the world , from the teeth outward , but euen from his very heart . Thirdly , from his prayers for their saluation . A singular token of loue . This is amplified , first , from the obiect to whom he prayed , To God . Secondly , from the end , or summe of his prayer , That they might be saued .

Q. Why doth Paul pray for them who haue crucified Christ , are enemies to the Gospell , and hated and reiected of God ?

A. He intends the general calling of the Iewes ; of which , chap. 11. Or with condition of Gods will ; or onely of the Elect ; or to shew his willingnesse to wish well euen to his enemies .

The obseruations from this verse , are from the consideration of Paul , as an Apostle , or as a Christian .

doctrine Ob. If we consider him as an Apostle , we obserue ; 1. That Ministers are not only to preach against wicked persons , & to exhort their people to obedience , but also to pray for them , as Samuel and Ieremy did . 1. Sam. 12.23 . Ierem. 13.17 .

2. When Ministers are to speak of a matter that may distaste ; they must wisely preuent all offence and grudge , by preparing the minds of the hearers , and shewing that they speake not out of malice , but out of loue , and a desire of their saluation . So Paul mitigates his reproofes , with protestations of his loue and gentlenesse , which is no dawbing with vntempered morter . Paul dawbed not , but had Gods Spirit when he spake to Festus and Agrippa ; and hauing reprooued the Galathians , Chap. 3. He affectionatly declares his loue , Chap. 4. As Physicians prepare , and Nurses sometimes still their little ones with singing : So also must Ministers attempt euery way , which may profit their people .

3. Paul loues the Iewes , but tels them plainly of their faults : So must Ministers doe . Indeed the way to get peace among men , is , not to reprooue ; but this is the way to lose the peace of God , and to bring the bloud of our hearers vpon our owne soules .

4. The condition of Ministers is miserable . The labour is great : the care to saue the soules of our hearers ( yea our own ) that we may giue vp a good account , is infinite ; the discontents not to be expressed : as , to spend many sleeplesse nights , many teares , and sighes for their saluation , who raile and reuile vs , accounting vs vnworthy to liue :

But indeed our ioy is in the conscionable discharge of our duty , 2. Cor. 2.15 . and that wee are a secret succour to God both in them which are saued , and in them which perish . And for such as receiue the Word with reuerence , obeying it ; we acknowledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe ; 1. Thes. 3.9 . who if they continue , then do we liue .

If we consider Paul a Christian : we obserue ,

Obs. 1. Though the Iewes seeke PAVLS life in their rage , and nothing would haue giuen them more content then his bloud : yet hee carries himselfe louing toward them , his very speeches no way sauouring of Reuenge .

Loue thine enemies . We are Pharises by nature , louing our friends , and hating our foes : but wee are Christians by Grace , and therefore must loue our very enemies , and pray for them , as our Sauiour both taught and practised . Amicos diligere , omnium est : inimicos vero solorum Christianorum . Tertul. ad Scap. cap. 1. Chrysost. hom. 15. operis impersecti . Euery man can loue his friend , but onely a godly man can loue his enemy : and in this doing we doe our selues more good then our Enemies : For Christ gaue vs this commandement not for our enemies sake , but for our owne : not that they are worthy to be beloued ; but that malice is too vnworthy and base a thing for vs . This is hard , but we must beate downe our stomakes , that wee may bee the children of our heauenly Father .

If then in cold bloud , and vpon deliberation ( though not at the instant of thy passion ) thou canst so rule thine affection , as to loue thine enemy , and pray for him , doing him good in stead of euill , it will be a sweet comfort to thy brest ; for with our heauenly Father , hee is not in the communion of sonnes , that is not in the Charitie of Brethren . Apud summum Patrem , qui non fuerit in charitate fratrum , non habebitur in numero filiorum . Leo. mag. serm. 11. de Quadrag .

2. Pauls loue was hearty ; so let thine be , be it friend or foe . Some , after a controuersie is taken vp and ended , will promise friendship , but with a Reseruation of reuenge , though it bee seuen yeere after . Iudas kissed Christ , and betrayed him : and Ioab saluted Amasa courteously and slue him . Remember thou to meane the truth thou makest shew of .

3. Let thy loue appeare in kinde words and salutations , as Paul calls the Iewes Brethren ; yea , Lot the Sodomites : Gen. 19.7 . which condemnes the practice of some , who if they bee offended , shew that they are possessed either with a dumbe diuell ; they will not speake : or with a rayling Diuell : if they speake , it shall be in bitternesse with taunts and reproches .

4. Pray for them thou louest . Thou shalt neuer haue any comfort of his friendship , for whom thou doest not pray .

VERSE 2. For I beare them record , that they haue a zeale of God , but not according to knowledge .

THis verse hath not a reason of Pauls loue from the procreant cause of it : for the zeale of the Iewes did not make Paul loue them : for in this zeale they crucified Christ , persecuted the Gospell : and Saint Paul cals this zeale in himselfe , blasphemie , and therefore Paul would neuer commend it . Indeede if I see a Papist zealous in his way , I pitie him , and wish his zeale were wel directed , but I commend not his zeale . When I read the Story of Alexander , Cicero , &c. I loue their remembrance for some moralities in them , as Christ loued that Y●…ng man in the Gospell : but this zeale of the Iewes was no moralitie , being considered in the manner in which they were zealous . And therefore though Paul grant it , yet as Chrysostome obserues , he reproues it vehemently and takes away all Apology from them .

Here then ( I take it ) the Apostle comes directly to point , to shew that Iustification by Faith abolisheth not the Law , though their zeale bee cast away ; because it was not according to knowledge : Paul here notably in the first place , beating downe ( as was fit ) the admiration and opinion they had of their zealous obseruations .

In this verse there are two things . First , a Concession . Paul grants that they haue the zeale of God . Secondly , an Accusation or Reproofe of their zeale : But not according to knowledge .

The zeale of God . The earnest study of the Iewes about the worship of the true God , and standing for Moses Law , Paul calls zeale , Heb. 10.27 . which is a vehement affection , as a very hote fire is called the zeale of fire , and may thus be described : that it is an exceeding vehement affection or loue to a thing , with an indignation against whatsoeuer doth hurt the thing beloued , and an endeuor to redeeme it from all iniuries and wrongs .

Zeale of God . Not as approued of God ; but so called , because God was the end or obiect of it , though they failed in the right way : so as this is to be vnderstood comparatiuely , in respect of the Heathen who are zealous for false gods . So if we compare the Turkes , and Papists ; The Turkes are zealous for Mahomet . The Papists in comparison for Christ .

Not according to knowledge . It was according to their owne conceiued knowledge ; but not according to the knowledge they should haue had by the Gospel : and for this doth Paul reproue it . The more of such zeale , the worse .

doctrine Zeale , if it be not according to knowledge , is not acceptable to God : The Iewes are a plaine example hereof . See also Eccles. 7.18 .

Q. Can a man haue too much zeale ?

A. Not of true , but of selfe-conceited : A little of this is too much . For whatsoeuer is without Faith , is sinne : Faith presupposeth knowledge : Errour in knowledge , breeds errour in zeale .

Vse 1. A good meaning will not iustifie our actions , ( if otherwise euill ) as appeares in the Iewes , who many of them meant well in persecuting the Gospell ; but they are to this day plagued for such zealous meanings . Let vs meane neuer so well ; if that which we doe , be not according to Gods meaning , hee regards it not , who hath giuen his Law , not our meanings to be a rule of our obedience .

If a Wife play the Harlot , and say she meant no harme , will this satisfie her Husband ? And shall wee thinke , to worship Images , pray to Saints , stay at home on the Sabbath day , when we may conueniently resort to the Church , vnder the shadow of a good meaning ? No. God will not accept of such bald excuses .

And if good meaning will not excuse ill doing ; What shall we say to them which doe ill , and meane ill too ? What shall become of Drunkards , Blasphemers , Vncleane persons , &c. What good meaning can be in them ?

Vse 2. Here we haue a rule for the ordering of our zeale , that it may be acceptable to God . For it is such a thing , which if it be well ordered , is most beautifull in a Christian ; but if not , a thing of exceeding danger : as Fire in moderation is most comfortable , in extremitie most fearefull .

This Rule is sound knowledge out of Gods Word .

This knowledge must be three-fold . First , of the thing of the which we are zealous , that it be in the Right . For if wee be in the wrong , the more zeale , the worse ; as in a wrong way , the more haste the worse speed . Exod. 40.36,37 . Therefore Saint Paul tels the Galathians , that it is good to be zealous alwaies in a good thing .

2. Of the wrong which is done to the thing we are zealous of : that in deed , there be a wrong done , not going vpon hearesay and aduenture , but vpon certainty , being able out of the Word , soundly to conuince the same . For here is the indignation ; and if there be not sound knowledge , we may become slanderers of our brethren ; and ( as they say ) beat them with the sword , who deserue not to be touched with the scabberd .

3. That wee haue some competent knowledge and abilitie , thereby to iudge of the proportion of the wrong , for the which we haue indignation in our zeale , that so our zeale may haue a good temper . For all sinnes , offences , & wrongs are not of the same quantitie , and qualitie . As there is a difference in offences , so must there bee in our zeale ; in greater things to be more zealous , in lesser things , lesse zealous : wee must remember it is of the Nature of fire : There is not the like fire , for the roasting of an Egge , and for the roasting of an Oxe : but it is moderated , according to the necessities of the houshold .

By this three-fold knowledge must our zeale be directed , where the Word begins , there must our zeale beginne , and where the Word ends , there must our zeale end , whatsoeuer our opinion be . For as he that trauelleth ouer the Washes , or in some dangerous passage , without a guide , many times perisheth : So is the man that is zealous , not according to knowledge . As therefore in the wildernesse when the cloud ascended , the children of Israel set forward in their iourneyes : and when that stood still , so did they : And if the cloud ascended not , then they iourneyed not till it ascended . Exod. 40.36,37 So is our zeale alwaies to follow our knowledge , and to be directed therby .

There are two forts of men , hereby to be apprehended . 1. They which haue a defect not of zeale , but of knowledge , for the ground of their zeale . 2. They which haue a defect not of knowledge , but of zeale answerable to their knowledge . Of the 1. of these may be verified the Prouerbe . They set the Cart before the Horse . The second may bee likened to Pharaohs Chariots , when the wheeles were off : so slowly doe they expresse their knowledge in their liues . The first are like a little ship without ballast & fraught , but with a great many sailes ; which is soone either dasht against the Rockes , or toppled ouer ; The second , are like a goodly great Ship well ballasted , and richly fraughted , but without any sayles , which quickly falleth into the hands of Pyrats , because it can make no speed ; sooner making a prey for them , then a good Voyage for the Merchant .

Separate zeale and knowledge , and they become both vnprofitable : but wisely ioyne them , and they perfect a Christian , being like a precious Diamond in a ring of Gold . Let not zeale outrunne knowledge or lagge behinde it ; but let it ad aequale agree , going hand in hand with the same . For euen as in an Instrument of Musike there is a proportion of sound , wherein is the harmony , beyond which , if any string be strained , it makes a squeaking noyse ; and if it bee not strained enough , it yeelds a clagging , dull and vnpleasant sound . So is it in our zeale , if it bee either more or lesse then our knowledge .

Among the first sort of these men which haue zeale , not according to knowledge , are to be placed the Iewes , and wee may iustly put the Papists , whose zeale for their many groundlesse deuices , hath made them bloudy persecutors of the Gospell : Likewise the Brownists , whose immoderate zeale without warrant , hath made them most vncharitable Censurers of all the famous Churches in Christendome .

Among the other sort which haue knowledge without zeale , are our Dullerds in Religion , who are like a resty horse , that hath metall and strength , but will not goe forward . Bee zealous and amend ; the example of Laodicea were enough to prouoke vs . Apoc. 3.19 . It is the end of thy Redemption : and a very pitifull thing , to be a man in knowledge , and a beast in life . Zeale without knowledge , profits not ; so knowledge without zeale condemnes . How farre art thou from the zeale of Phinees , Dauid , Elias , & c ? Thou canst be zealous and hote in thine owne causes : thou canst follow thy pleasures with Esau , till thou faint . Thou wilt spend twenty pound , but thou wilt haue thy wil of thy neighbour . Alas , what wilt thou answere to God ? When notwithstanding all thy knowledge , thou neither hast indignation against sinne : Nor art any way carefull to honour God , according to his Word .

VERSE 2. For they being ignorant of Gods righteousnes , and going about to establish their owne righteousnesse , haue not submitted themselues to the righteousnes of God .

THat the zeale of the Iewes is not according to knowledge , is shewed in this verse . The reason whereby it is shewed , is brought in by an Occupation . Some might say , Did not the Iewes abound in knowledge , who counted the very Letters of the Bible ?

For answere , Paul affirmes that they were ignorant of that which they should specially haue knowne ; namely , the righteousnes of God , of which they ought to haue beene zealous .

In this verse then we haue two things , 1. A Iustification , That the Iewes are zealous , but not according to knowledge : They are ignorant of the righteousnes of God . 2. A declaration of the effects of such ignorance , which are two , 1. Pride , They went about to stablish their owne . 2. Contempt of Gods righteousnesse : They haue not submitted themselues vnto it .

Here is a distinction of righteousnes , it is two-fold ; First , Gods . Secondly , Our owne . Gods righteousnes is not abolished , but established by faith . Our owne righteousnes , that is , which we haue wrought , as I may say , home-made righteousnes , of our owne webbing ; this is abolished by faith : this was the righteousnes which the Iewes boasted of , vnable to abide the triall of the Law .

For they beeing ignorant of Gods righteousnesse ; not whereby God is righteous in himselfe , but which he giues to man , that he may be righteous by God . This is the righteousnesse of our Mediator . They are zealous of righteousnes , but they are ignorant of that righteousnes which God approues ; which is a righteousnes euery way answerable to the Law . This we sinfull men cannot performe , but Christ hath performed , and we cannot apprehend when God giues faith .

Going about to stablish their owne righteousnesse . Their owne : that is , which they in their owne persons performe . To stablish , or to set vp . A Metaphor from the staying vp of an old rotten house , which can be shored vp no longer b b Aretius . . Or from the setting vp of a dead man vpon his feet , to make him stand c c Pareus . . Such is the labour of him that goeth about to be iustified by his owne righteousnes .

Going about . The Nimrodians went about to build a tower whose top might reach to Heauen ; they went about it , but brought it not to passe , but built a Babel : so the Iewes went about to be iustified by their own righteousnes , but in vaine ; working their owne confusion in the sight of God .

They did not submit themselues . This is the issue of pride ; They will not be beholding to God for a righteousnesse of his appointing : They haue not submitted ; as Rebells , which will not be subiect to their lawfull Prince .

doctrine Ignorance breedes pride and contempt . Thus Christ imputes to the Scribes and Pharises , Mat. 15.14 . So Paul thought hee had no Peere while he was a Pharise ; and therefore he was mad against the faith : and this was through Ignorance , 1. Tim. 1.12 .

Vse 1. Zeale without knowledge , is dangerous , as appeared in the Iewes ; as appeareth in the Papists , and Brownists . It makes them proud ; and hauing drunke in an opinion , they cannot be remoued with reason . As a man cannot write in a paper already written , or plow in a ground ouer-runne with bushes ; so is it hard to fasten any reason vpon a mind prepossest with fancy .

2. It makes them vncharitable , in abhorring all them which consent not to their deuices ; so farre , that they Iudge their Contraries to be men not worthy to liue ; persecuting with more eagernesse , them which renounce their opinions , then them which deny God .

This appeared in the Iewes , who crucified Christ , for reprouing their Traditions . And in the Arrians , who were more cruell in their time , to the Orthodoxall Christians , in maintaining their opinions , then were the heathen Emperours .

The Papists doe not exercise so much cruelty against any , as against those who consent not with them in the doctrines of their owne deuising . A fantasticall zeale . Also the Separatists exclaime of the Church of England , and can endure any thing , saue the gouernment of this Church , because it confuteth their fancies .

I find by my little reading , and smal obseruation , that too much zeale is more dangerous to the Church , then the contrary degree of coldnes .

3. It makes men impatient of admonition ; It will not endure the hearing of any thing that contradicts it : as the Iewes would not heare Paul . Zeale is erroneous , if it want charitie , humilitie , and patience .

Vse 2. Ignorance is the mother of Error , and excuseth not , because we are bound to know ; as a subiect is bound to knowe the Lawes of his Prince : Ignorantia Iuris non excusat . Regula . and if he offend , it will not serue his turne , to say he knew not the Law .

If a man be ignorant of that which concernes him not , it excuseth him : as if a Minister be ignorant of the Art of Physike , or to plow an acre of ground ; or a Physician , ignorant of the Art of Nauigation . But if 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 woman of Samaria had knowne who it was that offred her water , 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 which 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 ! what 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 Law , 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 Law , 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 Law , 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 world .

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 ; we 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 what . 2. For whom . 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 Di●…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 with 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 the Elect doe attaine , because it is possible for all whom GOD purposes to saue , to confesse and beleeue . Neither is saluation without iustice , nor righteousnes without saluation . So farre iust , so farre saued .

For with the heart , &c. Faith brings righteousnes . Confession is an infallible signe of faith . Righteousnes , Confession , Saluation , are the effects of faith ; but faith and all , are the gifts of God .

In the 9. verse , Confession is set before : in this verse , Faith . In Nature , and in the order of Composition , faith of the heart goes before confession of the mouth ; 2. Cor. 4.13 . I belieued , therefore I spake . But in order of Resolution , Confession of the mouth precedes : for we know not the faith of the Brethren before they make confession .

doctrine Faith and Confession are necessary to saluation . Faith , by the necessity of the meanes , and of the precept : Confession by the necessity of the precept . Of the necessity of faith , Math. 16.16 . Iohn 3.18 . Eph. 2.8 . Of Confession . Math. 10.32,33 . 1. Iohn 4.15 . Therefore is Christ called the Apostle of our Confession . Heb. 3.1 .

Vse 1. If Thou . Ministers haue here a patterne of Application in teaching .

Vse 2. If Thou . The Papists say that none can be certaine of Saluation by the certainty of a speciall faith : which is cleane contrary to this of Paul , and wholly takes away his Argument , which he brings from the assurance of faith . One of their chiefe reasons is , Because it is no where written , Peter , Iohn , &c. shall be saued ; and that which is not written , is not to be beleeued .

To this I answere : First , It is not necessary that euery particular Beleeuers name should be written . It is enough if the promises be vniuersally deliuered , because vniuersalls include all particulars . All Belieuers shall be saued , therefore I also belieuing , shall be saued .

Secondly , here is a particular promise . If thou : speaking to euery one as by name , as is the tenour of the Law , and euery one takes himselfe to be meant .

Thirdly , whereas they say , that our faith is not written in the Bible : I answere , that faith is taken two waies ; for that which I doe beleeue , or for that with which I doe beleeue : for the obiect , or for the vertue of faith . The first is necessary to be written ; The second is not , nor can be written : for the grace of faith is not belieued , but felt . By the power of my Conscience I know that I belieue , as I know what I thinke .

Vse 3. This Scripture speakes to thee face to face , to comfort thee if thou belieuest , & to terrifie thee if thou belieuest not : for as it is true that if thou belieuest , and confessest , thou shalt be saued ; so if thou doest not , thou shalt be damned .

Vse 4. As Faith , so Confession is necessary . There are many who vnderstand not the doctrine of Christ , which they should confesse ; let such learne to make confession , if they would be saued . Euery one is bound to belieue the Principles and Articles of faith , explicitè , that is , plainely , vnderstanding what he belieues , as saith the Schoole .

Vse 5. Testifie thy faith by thy Confession ; which is either Verbal or Real . Verbal is of the mouth , when wee ingenuously professe him in whom wee belieue , and are not ashamed . As Christ liues in thy heart , so let him dwell in thy mouth . Who will endure such a seruant who is ashamed to acknowledge his Master ?

Real Confession , is either of Action , or Passion . Of Action , in our whole conuersation , that our manners may speake and confesse Christ , that wee be not in the number of them , who professe they know God , but deny him in their liues . Of Passion , that we be ready to seale that without bloud , which we professe in word and action , from whence , such are called Martyrs in excellence , that is , excellent witnesses . For the most excellent , is that , which is confirmed without death , as Paul speakes to Timothy of our Sauiour . 1. Tim. 6.16 .

Here are diuers to be reprehended , 1. Our Ignorants , as in the 4. Vse . 2. Nicodemites , who account it sufficient to belieue with their heart , taking liberty to confesse what they list . 3. Hypocrites , who confesse faire , but belieue nothing . But it is no Confession if it be not of Faith : for to confesse , is to vtter that which is in the heart . It thou hast one thing in thy heart , and vtterest another with thy mouth , thou speakest , but confessest not k k Si aliud in corde habes , et aliud dicis , loqueris , non confiter is . Ansel . . 4. Our profane persons , who deny Christ with their works , which is the worst deniall : for stronger is the testimony of the life , then of the lippes , and workes haue their eloquence in the life , then of the lippes , and workes haue their eloquence in the silence of the tongue . Our Sauiours works did more testifie of him then the witnesse of Iohn l l Iohn 5.36 . . It s a great madnes not to belieue the Gospel to be true ; but a greater , when thou belieuest it to be true , so to liue as though thou didst belieue it to be false m m Magna est insania , non credere Euangelio , &c. sed longe major insania , si de Euangelij veritate non dubitas , viuere tamen quasi de cius falsitate non dubitares . Picus Miran . .

We would readily say , that he which denies Christ , is a wretch : take heed thou findest not the wretch in thine own bosome , if thou liuest profanely , thou art he . Thou must both belieue , and confesse ; in word , in action , by passion .

As that creature is not a man , which though it hath some similitude of a man , yet hath not a reasonable soule ; so that man is not a true Christian , which hath not both the faith and confession of Christ .

VERSE 11. For the Scripture saith , Esay 28.16 . Whosoeuer belieueth on him , shall not be ashamed .

THe sauing effect of Faith and Confession , spoken of in the two last precedent verses , is here proued by Scripture : Either , Esay 28.16 . or as one , Psal. 25.3 . Beza . It is not materiall whether of the two you take . I thinke the first fittest , because of the Messiah there & here spoken of : and if in particular he aimed at neither of the two , yet it is enough that this is the generall doctrine of the Scripture .

The Argument is thus : Whatsoeuer the Scripture faith , must needs be so : for the Scripture cannot be loosed . 1. Ioh. 10.35 . But the Scripture testifieth that Beleeuers shall be saued . Therefore .

Q. This proues the point of Beleeurs ; but how of Confessors ?

A. If it proue it of Faith , it proues it also of Confession . For as the Sunne is not without light ; so Faith is not without Confession . Beside , it is proued also of Confession , ver. 13. The Argument is taken from the proper effect of Faith , Saluation , which Peter calls the end of Faith . 1. Pet. 1.9 .

In this verse are 4. things . 1. The generality , Whosoeuer . Esay saith , He that beleeueth : but it s all one ; for an Indefinite Proposition , is equiualent to an Vniuersall .

2. The Restruction of the generall , Whosoeuer belieueth . Whosoeuer , concludes all Belieuers ; Belieuers , excludes all vnbelieuers .

3. The obiect of Faith , In him . To belieue on Christ , is not onely to belieue that Christ is , and that what he saith is true , but to rest vpon his Righteousnes for Iustification , and to trust him with our Saluation , as Paul , 2. Tim. 1.12 . I knowe whom I haue belieued . On him , notes Faith and Confidence .

4. The effect of Faith , Not ashamed ; The contrary denied for the direct effect . As if he had said , Shall be saued . For the denying of one contrary , is the affirming of the other . They shall not be frustrate of their end ; therefore not ashamed .

Ob. But wee account it a good thing to be ashamed , and the contrary a fault . Diogenes thus incouraged a young man blushing , Feare not , it is Vertues colour . Yet the Philosophers wisely distinguish of it , counting it a grace in young folkes ; but old folkes should commit nothing which might make them blush .

A. Here is a Figure . The word is not vsed in the ordinary signification : hee meanes not that beleeuers shall not be ashamed of their faults , for none are more , and the wicked are noted to be shamelesse : Ier. 3.3 . but the sence is , they shall not misse the end of their faith , and so be ashamed . A man boasts of a matter , and in the end vp starts iust nothing ; then is he ashamed , as profane people bragge of their hope to bee saued ; but when their Crakes faile , they shall bee confounded with shame . Esay saith , Shall not make haste ; that is , shall not betake themselues to shamefull courses , to bring their desires to passe , but shall wait vpon God , and in the end haue assured deliuerance : but as such who runne hastily , often stumble and fall , and so are ashamed : so they which will not stay Gods leisure , fall into many inconueniences which cause their shame .

doctrine He that beleeueth , is sure to be saued , Ioh. 3.18 . Psal. 22.4 . Rom. 5.5 . 1. Pet. 1.6 . The promises are called sure : Rom. 4.16 . The counsell of God , stable , and the consolation thereby , strong . Heb. 6.17,18 .

Vse 1. Whosoeuer trust in any thing but in Christ , shall be ashamed : The Iewes of their confidence in the Lawe . The Papists , though they now bragge and face out the matter , that they be the only men , and the true Church , shall one day bee ashamed of their religion ; because they build their saluation on a rotten foundation , as masses , pardons , indulgences , pilgrimages , prayer to Saints , their owne merits , &c. They are like him in the Gospell , who began to build a Tower , but not being able to finish it , was ashamed .

Those which trust in horses and armed men in the day of battell , shall be ashamed : They also which with King Asa trust in the Physicians , and not in God in the day of sicknesse ; so they which trust in their riches contrary to the commandement of the Spirit , whom Christ calls fooles : 1. Tim. 6.17 . Luke 12.20 . These also who seek in losses to Wizards , and not to God . Many trust in outward things without God ; but there are few who trust in God without outward things .

Vse 2. There is much feare and doubting where faith is ; but in the end beleeuers shall not be ashamed . This makes them confident against the obloquy and reproach cast vpon them by the world : The children of God are laughed to scorne , as the Philistims mocked Sampson . What then ? Though Saul loue not Dauid , nor his Religion , yet he will speake of Gods testimonies before Kings , & wil not be ashamed ; Psal. 119.46 . and though the Gospell bee spoken against in euery place , yet Paul will not be ashamed of it . Rom. 1.16 .

This also comforts against the guiltinesse of sinne , which is the true cause of shame , following it as the shadow doth the body . How profane wee were before our conuersion , and how weakely we haue walked since , our conscience knowes and is ashamed . Here is our helpe , faith obtaines pardon of sinne , and therefore we shall neuer bee put to shame for our faults : we are sinners ; but as when the light comes , the darknesse departs , and the more light , the lesse darknesse : so faith driues away shame , and the more wee beleeue , the lesse doe we feare confusion and shame . Peter walked vpon the water and shamed himselfe , for he began to sinke . What was the cause ? Not the winde or waues , but the defect of Faith . Abraham beleeued , and left his countrey , and offered vp Isaac , and yet was not ashamed .

Ob. Abraham had a great Faith , but my faith is little .

Ans. If thou hast true Faith , though neuer so little , thou shalt not be ashamed . A childe cannot take vp his meate so strongly , nor eate so much as doth a man , yet that little which he takes weakely and eates , nourisheth him , as well as more meat doth a man . So though thou be but a child in Faith , thy Faith shal saue thee , as wel as Abrahams Faith saued him . For a man is not saued by the quantitie of his Faith , but by the preciousnesse of that which Faith receiues , which is the righteousnesse of Christ , which a weake and little Faith will as sauingly apprehend as a strong Faith ; as a Begger that hath a shaking weake hand , can make shift to take an almes , as well as he that hath not such infirmitie .

Ob. But I am pestered with much doubting , and cannot be rid of doubts .

A. Like enough : But doest thou beleeue ? Beleeue still . It is not the commendation of Faith , to bee without doubtings but to ouercome them : Thou shalt ouercome in the end and shalt not be ashamed . Hee that kils his enemy at the first blow , shewes himselfe valiant : so doth he also shew a great deale of valour , who being often knockt downe , and wounded , yet stands to it . So though the field seeme doubtfull betweene thy Faith and doubting , yet in the end , thou shalt ouercome , and thy victory shall be famous .

Make precious account therefore of thy Faith , and labour to increase it . A certaine Captaine d d Epaminondas . , being in a hote skirmish , was striken downe , sore wounded , and taken vp for dead : as soone as he came to himselfe , hee first asked if his Target were safe , being loth his enemies should get that : so looke to thy Faith , ( for the Diuell thy enemy will looke to it ) and thou shalt not be ashamed .

Vse 3. Wicked men and vnbeleeuers are miserable , because of the shame which followes them . There can bee almost no stronger Argument against sinne , then to say it will make ashamed : then which there is nothing more grieuous to a generous minde , therefore diuers haue rid themselues of their liues , that they may be rid of their shame , as Samson . For to dye is naturall , but to liue in shame , is more then nature can endure , and yet the wicked must eternally endure it .

Some like shamelesse beasts , glory in their shame , seeking no corners , nor muffling themselues as Thamar ; but as Absolon , bare-faced , and in the open Sunne , practising abominable things , and discouering their filthinesse ; making a pastime of that with Salomons foole , Prou. 10.23 . which they should bewaile with teares of blood , and of which the very Heathen would be ashamed . It is a face of brasse , and a Whores forehead , that is not ashamed of blasphemie , drunkennesse , adulterie , pride in paintings , powderings ( the Diuels inuentions ) and other lewdnesse . Though many , of these things bee not now ashamed , yet at the day of death or Iudgement they shall be put to shame , and then there shall be no couering for their shame , but they shall be clothed , and couered with shame .

If thou which readest these things , beest one of these wretches , and couldst blush , there were hope of thee . When a Thiefe is taken in the manner , how doth he hang downe his head before men . Alas , if thou beleeuest not , nor repentest , how shalt thou be able to looke Christ in the face , when hee comes to Iudgement ? Let vs therefore so liue , that when he shall appeare , we may be bold , and not be ashamed before him at his comming . Ioh. 2.28 .

VERSE 12. For there is no difference betweene the Iew and the Greeke : for the same Lord ouer all , is rich vnto all that call vpon him .

THe vniuersal note in the 11. verse , Whosoeuer , is her confirmed : and Paul is put to this ; because the Iewes made a Monopoly of the grace of God as only belonging to them : but Paul shewes that the Patent is as well to the Grecian , as to the Iew , for there is no difference . If there be no difference , then whosoeuer beleeueth , shal be saued . But there is no difference betweene Iew and Grecian . Therefore .

The Minor is affirmed in the first part of this verse , and confirmed in the rest of it from the suffering of God .

There is no difference betweene the Iew and the Grecian : The Iewes were the posteritie of Sem , by Abraham , Isaac and Iacob , inhabiting in the land of Canaan , a part of Syria in Asia . The Grecians the posterity of Iaphet , by Iauan , inhabiting a part of Europe called Greece , at first Ionia of Iauan : but here they are taken by a figure , for all the inhabitants of the world , beside the Iewes . So called , because they were the most famous for their learning and bringing vp , in respect of which , they called all other Barbarians .

It appeares then that there is a great difference betweene a Iew and a Grecian , in regard of Ancestors , Countrey , Language , Manners , &c. But Paul meanes none of these : but is to be vnderstood onely of Iustification ; in regard of which , there is no difference betweene them , that a man should euer the more or lesse be iustified or saued , because hee is a Iew or Grecian .

For the same Lord ouer all : Here is the Confirmation : All are seruants to the same Lord . It is not to bee forgotten , that his Maiesties Translation hath exceedingly amended the reading in this place .

Is rich vnto all : Because he powreth out an exhaust treasure of goodnesse vpon vs , well may he be said to be rich , if we consider what manner of things he bestowes , how great , with what bounty , and how many .

To all : Not hand ouer head : not to euery particular , but to them that call on him : Not that say Lord haue mercy : but that call in Faith . Here is the sufficiencie of God : Hee is rich to all , and the Indigencie of man , that call vpon , or begge of Him .

Many collect here two Arguments , to proue there is no difference ; but indeed there are three . The first , There is the same Lord . The second , He is rich to all . The Iewes neede not grutch the comming in of the Gentiles , they shall not haue the lesse , for GOD is able to enrich all : as the Sunne , though it euery day giue his light , and men and other creatures partake of it : yet neither hath It , or We the lesse ; so though thousands from one end of the earth to the other , flocke to the receiuing of Mercy , yet God hath store , and the fountaine is aboue our Thirst . Fons vincit sitientem .

The third Argument is drawne from the equall condition propounded to all ; ( viz. ) if they call on him : which if the Gentile doe , the gate of mercy was open and free to him as to the Iew .

doctrine The fauours of God concerning Iustification and Saluation , are dispensed without any respect of persons , to them which beleeue and call vpon him , Act. 10.34 . Rom. 3.29,30 . Gal. 3.28 .

Vse 1. In this world for the most part the poore are contemned : If there be any fauour , it fals into the rich mans mouth . If there be any danger , the rich man gets thorow , when the poore is taken in the Net of the Law . The poore is scanted in the things of this earth ; but in the fauour of God and heauenly things hee shareth with the best . The rich cannot bribe for these . God respected the low estate of Mary his Hand-maiden , yea Lazarus went to heauen , when Diues went to hell .

Vse 2. If thou beest rich , be humble , and doe not so disdainfully ouer-looke thy poore neighbour , as not worthy to wipe thy shooes . He is heire of the same Grace , serues the same Master , and it may be , in as great fauour with him as thy selfe . I am sure the rich and poore are all one by Creation ; there is the same entrance into the world , and the same way to depart to them both ; vnlesse the Rich mans fulnesse open more doores of death , then the emptinesse of the Poore man .

In the worst things , as sinne and corruption , the richest is equall with the poorest ; In the best things , as Iustification and Eternall life , the poorest is equall with the richest .

Vse 3. There is no difference betweene the Rich and the Poore ; but remember in spirituall things : In ciuill there is great difference , euen by Gods ordinance . For the Gospell abolisheth not order ; bringing in Anabaptisticall paritie and communitie . We must honour our betters and superiours , acknowledging a difference . We may not say in stomake , Wherein is he better then I ? We all come of Adam . When the Counters are put vp into the bag , there is no difference between them , but while the account is casting , there is great difference . One stands for a pound , another for a penny : so at the day of Iudgement , and in Christ there is no difference ; but while wee here liue ; there is difference , and it is to bee acknowledged .

Vse 4. Be at Vnitie : for there is the same Lord . Wee are all seruants to one Master : he will prefer vs all : wee need not enuy one another . Wee are all of a Family , and weare all one Liuerie , and the badge or Cognizance is Loue . Will any man endure that his seruants or children shall bee quarrelling , or snarling one at another ? Indeed , if we serued diuers Masters , there might sometimes naked swords bee seene ; but now contentions must needs be odious .

Alas , for the Diuisions in the Church of England ! Surely , the Authors , and Fautors of her diuision , haue much to answere for before God . This is the bane of the Church , and that the Diuell knowes well enough . Diuision in Doctrine is Heresie : this is not found among vs . Diuision in Rites is Schisme : This is our disease . Let such remember who breake the peace of our Church , that an inueterate Schisme is Heresie . For the obstinate Schismatike , at length obtrudeth his fancie for an Article of the Faith .

A Church in diuision , is like an house on Fire . Quench , and increase not this flame by thy brainelesse opinions . It is like Rebecca , troubled in her wombe , with the striuings of two children , of contrary dispositions : Pitie the paines of thy Mother . This sinne is so great , ( specially authoritie being resisted ) that some haue confidently auouched it not to bee expiated by Martyrdome . Chrysost.

If Constantine iustly blamed Alexander , Socrates Schol. Eccl. hist. l. 1. c. 4. for eager opposing Arrius , whom he did confute , much more may our Constantine finde fault with them , which blame that which they can neither amend , nor confutes .

Vse 5. The way to be rich in all grace , is to aske it . Aske , and you shall haue : he is rich to all that call vpon him : he giues bountifully , and casts no man in the teeth : plead not thine owne deseruings : thou must sue in forma Pauperis . Beggers obtaine : the rich are sent empty away .

Vse 6. Euery man desires to serue a liberall Master , that hee may be preferred . Serue God , and thou shalt be made rich . Why doest thou by Swearing , Lying , Whoring , &c. serue that beggerly master the Diuell , that hath nothing to giue his followers , but hell , and euerlasting torments ? If God be thy Master , thou art made for euer . No maruell that Paul breakes out into such a Patheticall thankesgiuing , because God entertained him into his seruice . 1. Tim. 1. For as there is no fishing to the Sea : so no seruice to Gods and the Kings .

Get into Gods seruice , and when thou art in , keepe thee there . Deserue not to be cast out , as Cain was , lest thou sing the Prodigals Song , How many hired seruants in my Fathers house haue bread inough , and I dye for hunger ! There are two things to be done , that we may keepe our seruice . First , to know our Masters will . 2. To doe it : and then as God was rich to Abraham for his Faith , to Dauid , for his zeale , to Steuen , for his constancie , so will he be rich to thee .

As God is rich in mercy to the good , so in iudgements , plagues , woes , curses , is he rich to all vngodly & wicked men .

VERSE 13. a a Ioel. 2.32 . Act. 2.21 . For whosoeuer shall call on the Name of the Lord , shall be saued .

THat God is rich vnto all that call on him , is here confirmed by a Testimonie out of Ioel.

The occasion of Ioels speech was this : There was a great famine in Iewry : the Cause , their sinnes : the meanes ; First , a great raine presently after Seede time : after that a wonderderful drought . Also God sent Grashoppers and Caterpillers , &c. which deuoured the little encrease which the earth afforded . Farther , hee threatneth them with forraine enemies , and vpon this , exhorts them to Repentance , telling them that whosoeuer shall call on the Name of God shall be safe . For in Zion , that is , the Church of God , shall be deliuerance .

Pauls Argument is thus framed : If whosoeuer call on God shall be saued : then is God rich to all that call on him , for no riches are comparable to saluation . But the first is true . Therfore the last .

In this verse are two things . First , the Duty . Secondly , the Euent . The Duty , Calling vpon God . The euent , Saluation .

Whosoeuer , as before , verse 11.

Shall call vpon : By this is meant Prayer , which sometimes is taken for the whole worship of God . Inuocare , quasi ●…tus , aut in se vocare . Anselm . Prayer is called Inuocation in Latine , because it must be performed with the Inmost affections ; or , as to call God into vs : Or , as the Greeke word signifies , to call vpon another for helpe in extremitie . And therefore Chrysostome well expounds it by Confession , ioyned with Prayer . For he which beggeth helpe of another , confesseth his owne weakenesse and want .

The Name of the Lord . That is , God himselfe , whose infinite perfections no name can comprehend . Yet God hath by certaine Names and Appellations notified himselfe vnto vs , so farre as was fit for abilitie to vnderstand . Some here vnderstand Christ , the Name , expresse Image and Character of his Father , by whom we know God , as wee know things by their names .

Shall be saued . Not that our prayers deserue Saluation , but because Saluation followes faithfull praying by the promise of God .

doctrine God will saue all such which call vpon him , Act. 2.21 . Psal. 50.15 . & 145.18 .

Vse 1. God is infinitely good , who propounds conditions of saluation , as easie to the poore , as to the rich . If hee had offered saluation on these termes , as to build Churches , Hospitals , and to endow them , &c. Alas , what should haue become of poore men ! But if thou beest not rich , nor eloquent , &c. Yet if thou callest on the Name of the Lord , thou shalt be saued .

Vse 2. Whosoeuer calleth vpon the name ( not of our Lady ) but of the Lord . How then comes it to passe , that the Papists so much striue for Inuocation of Saints ?

There is no example , nor promise , nor commandement for it in the Bible . No threatning to them which omit it : neither doe the Saints departed know our particular necessities or our hearts .

The Heathen Philosophers conceiued one chiefe god , and diuers inferior and Vnder-gods , as mediators , by whom they might come to the chiefe God , as by Noble men we come to the King . This is one of their best arguments , which Ambrose on the Romanes excellently propounds and confutes . Amb. comment . in 1. cap. Epist. ad Rom.

A certaine man , Chemnitius exem . Decr. Conc. Trid. par. 3. de Inuo . Sanctorum . hauing vsed the helpe of some Noble men , in a cause to his King , and being maruellously delayed , hearing by occasion a Bishop preach that wee must goe to God , by the mediation of Saints . Alas , saith he , if it bee in the Court of Heauen , as it is in the Courts of Princes , wee shall all haue but a cold suite of it . Wee doe many times request particular men and Churches on earth to pray for vs : because we haue commandement , example and promise for it in the Word , it being a ministery appointed for the Militant Church . But that from hence I should pray to Angels or Saints departed , followes not . For first , I doe not inuocate these as the Papists doe their Saints : neither doe I desire that office , vnlesse either face to face , or by Letter or Messenger , I acquaint them with my desire : but there is no such entercourse betweene vs and the Virgin Mary , or other Saints .

Ob. But they pray not to Saints to fulfill , but to impetrate their desires .

A. This also is vnlawful , it being a part of the Office of our Mediator , 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 widow 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 will he giue , which needes no waking , but wakens vs , that wee may aske him t 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 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 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 context 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 whosoeuer , 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 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 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 , who 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 with 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 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 which 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 , when we haue receiued the Gospell , because sinne breakes Gods peace ; but chiefely , wee 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 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 world ( 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 wicked 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 which 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 was 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 works 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 wonder 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 few 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 : which 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 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 complaine . As the Physician omits no point of his Art , though the recouery of his Patient be desperate : So , though wee 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 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 , Mar. 16.20 . Act. 1.8 . Col. 1.6 .

Q. But what may be thought of them which neuer heard of the Gospell ? are they not to be excused before God ?

A. Yes : Of the sinne of vnbeliefe in the promises : but they cannot obtaine thereby an acquitall from their other sinnes , but shall be condemned for them .

Vse 1. That is the true Religion , which agrees with that which was preached in all the world by the Apostles .

Vse 2. It was a miracle that the Gospell , a doctrine teaching the deniall of our selues , and bearing of the Crosse , carried by poore and meane persons , oppressed by mighty Emperors and Kings , should in despite of men and Diuels , within the space of forty yeeres , bee so published in all the world . Let all enemies cease to oppose it by the remembrance hereof .

Vse 3. Obey the Gospell , lest He which sent it , take it away , and remoue our Candle-sticke for our vnbeliefe and contempt of it . For this cause Turcisme and Papisme possesse many places , which haue beene heretofore famous for the Gospell .

Hath the grace of God shined to thee in despight of the Diuell ? Make much of this light , and walke in it : Hast thou heard the sound of it ? Why doest thou liue in lewd practices , as if thou hadst neuer heard any inkling of it ? If thou beest a blasphemer , drunken , vncleane , proud , couetous , &c. what could a Iew , or a Turke doe more then thou doest ? Thou hast not receiued it . Where sinne beares rule , there is not the Gospell receiued .

In those Marian times , the Gospell made men forsake goods and life : and can it not now make thee leaue thy vile and bad courses ? He that caused the Gospell to be brought with the bloud of his seruants , will require the bloud of all the contemners of it . Be you carefull , that as in all the world , so the Gospell may haue a free passage among you , and bee glorified ; which shall be , when you suffer it to subdue your vile and rebellious affections .

VERSE 19. But I say , did not Israel know ? First , Moses saith , * * Deut. 32.31 . I will prouoke you to iealousie by them that are no people , and by a foolish Nation I will anger you .

THe Apostle hath in the verses before soundly proued , that the Gospell is by the will and counsell of God to be preached to the Gentiles .

The Iew is mute , and hath nothing farther to obiect against that point , but falls to excuse his opposition agaist the preaching of the Gospell to them , by pleading ignorance , that hee did not know it : was the will of God so to haue it .

To this Paul answereth : What ( saith he ) did not Israel know ? Did ye not know This ? Why , Moses and Esay affirme it , in whom you are conuersant . And so falls into a plaine declaration of the Abiection of the Iewes , and receiuing of the Gentiles , as before he had done in the 9. Chapter .

Here then are two things . First , a taking away of the excuse , ( viz. ignorance ) which the Iewes made to couer their malice against the preaching of the Gospell to the Gentiles , by a reprehensarie declaration , that they were not ignorant . Secondly , this he proues by the Testimonie of the Prophets .

Did not Israel know ? The Geneua Translation supplieth ( God . ) without any sense , which is exceedingly well obserued in His Maiesties Translation , and there left out : For that which they pretended not to know , was not God , but the will of God , in the matter before spoken of : As if hee should say , You may be ashamed to say you are ignorant , you know it well enough , or might or ought to know it .

doctrine The corruption of our hearts leades vs to the practice of those things which we know to be sinne , Rom. 1.31 . Iude 10.

Vse 1. Abstaine from all sinne , specially from sinne of knowledge . A regenerate man may through infirmitie , or in the violence of tentation sinne against knowledge , as Dauid and Peter ; but beware of cold bloud : and continuing in knowne sinne . Antecedent Ignorance will not saue a man , much more will consequent Ignorance condemne him . Ignorantia mollit non tollit rationem peccati . Scientia non mollit peccatum , sed tollit excusationem peccati . Ignorance taketh not away sinne , but knowledge taketh away all excuse of sinne . Now I haue spoken to them ( saith Christ ) they haue no c c Ioh. 15.22 . colour for their sinne . To with-hold the knowne truth in vnrighteousnesse , prouoketh the d d Rom. 1.18 . wrath of God . Doest thou not know that drunkennesse , whoredome , &c. are abominable sins ? And yet thou practisest them . Alas , what hope canst thou haue ? A willing practice of knowne sinne , and Repentance , can nouer stand together : nay , it is the high way to a reprobate minde , and to that vnpardonable offence .

Though thou canst not but sinne in these daies of thy frailety , yet beware of two things . First , of beeing willingly ignorant of that which God giues thee the meanes to know , for this is the marke of a wretch . 2. Pet. 3.5 . Secondly , of doing contrarie to knowledge : For hee that knowes to doe well , and doth it not , and by proportion to auoid ill , and shunnes it not , to him it is sinne , that is , his knowledge aggrauates his faults . Iac. 4. vlt.

Vse 2. The Iewes sinned against their knowledge : What was the cause ? Euen their Enuy that the Gentiles should be admitted to the prerogatiue of Grace . This made them deliuer Christ to be crucified . This caused the stoning of Stephen : this the persecution of Paul . Beware of Enuy , which is a diuelish sinne ; the rotting of the bones , which makes a man twice miserable : For the enuious man is cruciated both with his owne euils , and with the good things of his Neighbour . The way to auoid enuy for worldly matters , is to despise the world , and the folly of it , and to loue heauenly things ; and the way to auoid enuy for the grace of God shewed on another , is to loue the glory of God , which is set forth by my neighbour , as well as by my selfe .

The proofe is , from the testimony of two famous Prophets ; Moses , in the rest of this 19. verse , and Esay , verse 20.21 .

First Moses : Moses is called the first , not because of a second Moses , but first in time or dignity : or first in this allegation .

The Testimonie is out of Deuteronomie , containing a threatning of Reiection to the Iewes , for their vile dealing against God : wherin are two things to be considered ; 1. The phrase wherein this Reiection is set downe . 2. The Amplification of it .

I will prouoke you to ielousie , and I will anger you . This is the phrase .

The Amplification is two-fold ; 1. From the Author , which is God : who doth not cause enuy , but cause it to come to light , being in the heart before : nor is the Author of ielousie as a sinne , but as its a punishment , doing that for punishment , which would stirre vp their corrupt hearts to ielousie . 2. From the Instruments which God vseth to anger and prouoke them withall : Namely , No people : A foolish Nation . That is , the Gentiles ; whom the Iewes accounted beasts , and not men , euen dogges .

As a man diuorcing an adulterous wife , and in her face taking her bondmaid to be his wife , and adorning her with the garments and iewels of his former wife , must needs make her pine with enuy & ielousie : So God threatens the Iewes , whom he had chosen to be his Spouse , that he would cast them off for their wickednes , and bestow their priuiledges on the Gentiles . Or as a Mother , sometimes for a fault done by her little one , thrusts it from her , and saith it shall be her child no longer , taking vp a strangers child into her lap : so doth God threaten the Iewes . Here s the difference , we doe it not seriously , but God doth .

This is then as if the Lord should say , You haue chosen another husband ; I will chuse another wife : You another God , euen your Idols ; I another people , euen the Gentiles : You haue angred me , giuing my honor to Idols ; and I will anger you , giuing your prerogatiues to the Gentiles .

doctrine God will forsake them , which forsake him . 2. Chro. 15.2 . Iam. 4.8 .

Vse 1. To be out of the Couenant , is to be of no account . The Gentiles in regard thereof are said to be No people , and a foolish Nation . If a King haue an Army of many thou-sand dead men , or cripples , there is no reckoning to be made of them : So , no reckoning of men vnconuerted ; for they are dead in their sinnes , very beasts without reason , till they be enlightned .

Ob. But are not many vnregenerate men great Politicians ?

A. Yes , they are : but in the account of God they are very fooles and beasts . The Gentiles had many learned Philosophers and wise men for gouernment , before their Calling ; yet God saith they were a foolish Nation . The beginning of wisedom is the feare of God . Prou. 1.7 .

Vse 2. There are many that despise & scoffe the children of God for their simplicitie , and holy profession : let such remember , that euen by those whom they iest at , God wil anger them , either in this life , or at the day of Iudgement . The time shall come , that thou shalt gnash with thy teeth , to see them saued , thy selfe damned , them carried to heauen , thy selfe haled to hell . As thou hast laught them to scorne , so shall they laugh at thy destruction .

Vse 3. Liue , England , according to thy knowledge , and bring forth fruit worthy of the Gospel , which thou enioyest , and thou shalt liue long ; else God will cast thee off , and anger thee . Now we are the people of God , let vs obey him , lest he make vs no people .

As a Master deales with a naughty seruant , plucking his Liuery ouer his eares , and turning him out of dores : so God will take from vs his Word and Sacraments , our Liuerie and cognizance , if we reuerently profit not by them , but despise them . Now God honours vs aboue many , nay , aboue any Nation . O what griefe , enuy , anger , ielousie , must it needes breed , if euer the day should come , that wee should see the Turks , or other Infidels , possessors of these fauours , and our selues turned off ! There would be no griefe to this .

The Gentiles got the kingdome of the Iewes , and all their wealth : but for all this , they enuied not them so much , as that God should be the God of the Gentiles , and not of the Iewes . The losing of their Temporalties , was not so much vnto them , as the losing of their Spiritualties . Thus hee dealt with the Iewes , and thus will he deale with vs , if we despise his Gospel , not belieuing nor obeying it . But if wee forsake not God , he will neuer forsake vs : it can neuer be shewed by any obseruation , that God began first .

VERSE 20. But Esayas is very bold , and saith ; Esay . 65.1 . I was found of them that sought me not : I was made manifest vnto them that asked not after me .

HEre hee brings the Testimony of Esay , a great Prophet , of the bloud royall , whom the Iewes greatly honored . This Testimony in effect , is the same with that of Moses : it onely differs in words . In it are to be considered two things : First , The manner of the Testimony . Secondly , The matter of it . The manner is , that Esay witnesseth boldly , or audaciously ; this being to be taken in the better part , not as a fault . It was not safe to preach as Esay did ; for the Iewes were not patient to heare their downe-fall , and of the aduancement of the Gentiles : therefore he had need be of a bold spirit : and this boldnesse ( like enough ) cost him his life . For by the commandement of Manasses , he was put to a cruel death , being ( as it is said ) t t Hierom. li. 15 in Esai . in fine . sawne asunder with a woodden saw .

doctrine Ministers are boldly to preach the truth . Paul requireth so to be prayed for , Ephe. 6.19 . And so he enioynes Titus , 2.13 .

Vse 1. Ministers may not feare the faces of men , lest God destroy them . They may not be timorous , nor clawbacks : neither of these can be faithfull . They must be men of courage , to stand for God and the truth , against all opposites , though they haue Iohn Baptists reward for their labour .

Art thou opposed in thy ministery ? Tu contra audentior ito , be the more bold with discretion and wisedome , and let not thy very life be deare vnto thee , to fulfill the ministration thou hast receiued of the Lord . Acts 20.24 .

Vse . 2. As it is our parts boldly to preach , so it is your parts meekly to heare , and cheerefully to follow that which is taught . Iam. 1.21 .

The matter of the Testimony is two-fold . First , of the Calling of the Gentiles in the rest of this verse . Secondly , the Reiection of the Iewes , verse 21.

In these words are two things . First , a description of the Calling of the Gentiles . Secondly , an amplification of it .

The description ; I haue beene found and made manifest .

To finde God , is to know him , to finde fauour with him , to haue him , and enioy him as our portion , which they doe which beleeue and repent .

I haue beene made manifest , that is , not declared in shadowes and Ceremonies , but plainely . These are set downe in the time past , for the future , because it was then as sure to be done , as it is now done .

The Amplification , is from the deniall of the cause of finding . They sought not : They asked not , or minded him not . For we read of the wisest of the Gentiles ( as Pythagoras , Plato , Aristotle , &c. ) that they trauelled and sought into euery corner of the world for Philosophy , and to talke with learned men : but wee neuer read that they came into Iury to seeke God . And yet God was found , though not of them in particular , yet afterwards of the Gent●…es in generall .

Or here is a description of the Gentiles . A Gentile is such a one , who seekes not after God . This is our glasse ; for wee are Gentiles .

doctrine Our conuersion and calling , is not from our owne wisedome , merit , labour , but from the mercy of God . 2. Tim. 1.9 . Iam. 1.18 .

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 world ? 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 with 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 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 Iewes , seeking to gather them into the bosome of his loue .

Vnto a disobedient and gainesaying people . The word signifies such a one , as will not be perswaded , but is incorrigible . Not euery disobedience is here meant , but when neither faire meanes , nor foule , will bring vs to a better course .

Gainesaying : This is a farther Rise of sinne ; signifying not onely such a one as refuseth to obey , but beeing reproued , thwarteth , mocketh and persecuteth their reprouers . Of this Steuen accused the Iewes . Act. 7.51 . Esay hath but one word for both these , but such is the force of it , that both these will scarcely expresse it . Socer . It is attributed to the stubborne sonne that was to be stoned to death . Deut. 21.18 . Me thinkes Dauid makes a Commentary of it in the 78. Psalme . The Iewes are there called a rebellious generation , in Esays word . Dor. Socer . What a one is that ? A generation ( as it followes ) that set not their heart aright , whose spirit was not faithfull to God , that kept not the Couenant of God ; that he refused to walke in his Law , that forgate his workes , that tempted God , that spake against God , &c. Such were the Israelites , as Esay saith , that prouoked him to his face .

doctrine Disobedience ioyned with contradiction and persecution of Gods Messengers , was the cause of the reiection of the Iewes , 2. Chro. 36.16 . Mat. 23.37 . Mat. 21.

Vse 1. If we be damned , the cause is in our selues , refusing the saluation which God offers to vs . To whom hath not God offered mercy ? What drunkard or wicked person is there among vs , to whom God hath not sent his Ministers , or some godly man or other , to tell him that if he repent not , he shall be damned ?

Vse 2. Gods Patience is infinite . As a Nurse beares with her crying froward Child : so did God beare with the Iewes , euen many hundred yeeres , and did not cast them off , though they many thousand times deserued it . Had not the Lord beene God , hee could not haue holden his hands off them , they were so rebellious . This patience God vseth toward vs : by this we are saued : for if God hath not long waited for vs , we had beene ere this swept away by his fearefull iudgements , as the doung of the earth . Therefore let vs bee thankefull .

Vse 3. Is God so patient toward Rebels ? O how mercifull and louing will hee bee to them which with contrite hearts seeke vnto him !

Vse 4. The Ministery of the Word , is the stretching forth of Gods armes : when thou resortest vnto it , thou runnest into the armes , into the very bosome of God .

Vse 5. Rebels , and gainesayers , are in continuall danger to bee reiected of God : they are euen at the pits brinke . Search your bosomes whether you be such , or no. If thou mockest and contemnest admonitions , stubbornly walking on in wickednesse , thou art such a one . Many when they heare of Predestination , of the necessity of preaching , of puritie of life , &c. they cauill , mocke , and blaspheme . Is it not equall that such profane mouthes should be stopped ? Such a profane heart punished ? Such contempt reuenged ? Let vs obey in all holy submission , lest the hand that is stretched forth to receiue vs , bee lifted vp to strike vs , and to throw vs to hell .

CHAP. XI .

VERS. 1. I say then , Hath God cast away his people ? God forbid . For I also am an Israelite , of the seed of Abraham , of the tribe of Beniamin .

IN this chapter the Apostle remoues the third maine obiection : which followes vpon these things deliuered before : For if Iustification be by faith in Christ , on whom the Iewes beleeue not , and their righteousnes auayleth nothing , but for all that , they are accounted rebells and traitors , and the Gentiles brought in because of their faith ; then God hath cast away his people : But he will neuer cast away his people : Therefore , &c.

To this obiection Paul answers in this Chapter ; shewing that the reiection of the Iewes is neither totall nor finall ; and therefore God still is most constant , though he cast away and punish such vnbeleeuing and disobedient rebels .

The drift of this passage , is to comfort the beleeuing Iewes , and to admonish the Gentiles , who ( though Christians ) yet insulted ouer the Iewes , and hated them ; so that among vs , euen at this day , the name of a Iew is growne into a prouerbe , to note one that is hated . Now that the Gentiles might not be proud of their standing , nor the Iewes vtterly despaire ; and that they might entertaine a more charitable opinion each of other , Paul shewes that the reiection of the Iewes is not of euery mothers sonne , nor for euer ; but as some of them in all ages of the Church haue bene conuerted , so before the end of the world the thousands of Israel shall be gathered .

The wrath of God lieth not vpon all , neither shall it alwayes on the multitude of them ; but euem the multitude before the end , shall come thicke and threefold vnto Christ , whom they now blaspheme and persecute : And in the midst of these things he digresseth into a speciall admonition to the Gentiles to be humble .

In this Chapter are two parts . First , the principall matter , to ver. 33. Secondly , the conclusion , ver. 33. and so to the end of the Chapter .

The principall matter is twofold : First , that the reiection of the Iewes is not totall , to verse 11. Secondly , nor finall , in the rest of the verses .

The first part is handled by way of disputation : Paul enters into the schooles , propounds his position . His aduersarie appeares and opposeth . Paul takes his argument , answers it , and plainly makes good his answer by Scripture .

The position is , that Moses and Esay haue fore-prophecied the reiection of the Iewes , as in the tenth Chap. ver. 19.20.21 .

The Repliers argument ( suppose a Iew ) is this : If they be so to be vnderstood , then God hath cast away his people . But the last is false , therefore the first .

This argument is in these words , I demaund then , Hath God cast away his people ? propounded by way of question .

Pauls answer to the question , is in all the rest of the words , to verse 11. First , by a strong negation . Secondly , by a special instance . Thirdly , by an accurate distinction . Fourthly , by an elegant similitude . Fiftly , by a graue determination , fortified by euident Scriptures , which he alwayes hath in a readinesse as a sacred anchor to stay vs from being caried about with euery wind or waue of doctrine .

The two first parts of this answer are in the first verse . The first is in the negation , in these words , God forbid . Paul denies with indignation and defiance ; as if he should say : Farre be it from me to teach that God should cast away his people wholly ; or that all the Iewes , or that a Iew , because a Iew , should be reiected of God .

doctrine All the Iewes are not cast away from the hope of saluation , though their Temple be ruintaed , their sacrifices ceased , their land in the hands of Infidels , and their multitude dispersed . For Peter and Paul conuerted many : and Peter and Iames principally wrote their Epistles to beleeuing Iewes dispersed , and some are stil conuerted , Tremellius . as one of late yeares hath taken great paines in helping to translate the Bible .

Vse 1. In Gods cause Paul cannot forbeare , but must needs earnestly tell cauillers of it to their faces ; do thou likewise , but in the spirit and wisedome of Paul .

Vse 2. Paul before had shamed the Iewes , put them to silence , and giuen them a sore blow , telling them of their stubburnnesse and disobedience , and of their casting off : he doth not alwayes harpe vpon that string , nor trample vpon them being downe , but now like a wise teacher he comforteth them . He leaues not the matter so , but declares that ( neuerthelesse ) there is a doore of mercie open to all of them that will beleeue : as if he should say : It is true , God is angrie with the Iewes , and hath cast them away , but let none despaire ; for so many as repent , ceassing to blaspheme Christ , and shall beleeue in him , shall be saued . This course of Paul , must be a patterne for Ministers : they must preach iudgements , and denounce the curse against sinners , 2. Cor. 13 10. but they must not leaue men vnder the curse to despaire ; for God hath not appointed vs to destroy men , but when we haue humbled them and reproued them , we are to set open the gate of mercie vpon their repentance , by preaching the glad tidings of the Gospell . This is the speciall dutie of our office .

To preach alwayes the curse and damnation , is a butcherly kind of preaching : otherwise doth the butcher consider the sheepe , otherwise the shepheard : the butcher to kill it , the shepheard to keepe and saue it . Now we are shepheards . The Law must be preached , but principally the Gospell . Omne tulit punctum qui miscuit , &c. He which wisely mingleth these two , is the best preacher .

VERSE 2. For I also am an Israelite , of the seed of Abraham , of the tribe of Beniamin .

THis is the second part of Pauls answer , by a speciall instance of himselfe . God hath not cast away the Iewes wholly : not euery indiuiduall ; for , saith , Paul , I my selfe am a Iew , and I am not reiected , but am assured that I am the child of God through faith in Christ . Therefore the reiection of the Iewes is not totall . God casts away no Iewes but rebels , and receiues no Gentiles but beleeuers , If all are cast away , then I : But not I : Therefore not all .

An Israelite : that is , a Iew : but he vseth the terme Israelite , because more ancient and more honorable , the name Iew at that time being very odious .

Of the seed of Abraham ; because many became Proselites , and so were numbred with the Iews , which were not so borne .

Of the tribe of Beniamin : this is added because he might haue bene of the seed of Abraham by Ismael . Hereby therefore he shewes that he came of the promised and blessed seed , and was of no obscure , but of one of the most worthy Tribes . Something is here to be supplied , which must necessarily be vnderstood : as But I am not cast away , but elect , or such like .

doctrine Paul is first a Iew , secondly an elect , thirdly and knowes it . A Iew , 2. Cor. 11.22 . Phil. 3.5 . Act. 22.2 . Elect , this is manifest by his conuersion , Act. 9. he was receiued to mercie , 1. Tim. 1.16 . he knew he was elect● ; else his arguments from himselfe were of no force . Also his confident writing of himselfe , shewes it , Rom. 8.2 . Gal. 2.20 . Rom 8.38 . 2. Tim. 1.12 . and 4 7,8,17 .

Vse 1. Paul was sure of his estate , and knew it ; so may all : for we haue the same Spirit and faith , though not in the same measure . The Papists say , it is presumption to say we are sure , ( not what we are ) but that we shall so continue : but all are sure also to perseuere . The excellent things which God hath prepared for them that loue him , the Spirit reueales vnto vs . And we haue receiued the Spirit of God , that we might know the things which are giuen vs of God . 1. Cor. 2.10 . 1. Cor. 2.12 . And perseuerance is one of those things : therefore we may be sure to perseuere .

Ob. But Paul knew it by speciall extraordinarie reuelation .

Ans. I denie it : let them shew that . He had his assurance no other way then all may haue it ; namely by his faith and obedience . I liue , saith Paul ( in assurance of saluation ) by faith , Gal. 2.20 . And henceforth there is laid vp for me a crowne of righteousnesse . How know you that Paul ? I haue fought ( saith he ) a good fight of faith , &c. 2. Tim. 4.7.8 . By which way we also know it , and therefore it followeth , And not for me onely , but for them that loue the appearance of Christ .

Indeed I maruell not , that the Papists teach , we cannot be sure , when they rely vpon Traditions as well as Scriptures , and hold all are iustified morally by inherent righteousnesse : and therefore because of the mutabilitie of our wils , their assurance must needs be but morall , which may be otherwise . Their doctrine is most vncomfortable . He that calleth vpon God , shall be saued ; but he that prayeth doubting , obtaineth nothing . The Papists pray for saluation , and doubt : how then can they haue it ? I am . 1.6.7 . by which place it manifestly appeares , that a doubting faith is not a sauing faith . We reade often in the Psalmes , Blessed are they which trust in the Lord ; neuer , Blessed are they which doubt .

No maruell though many also among vs cauill at this doctrine : alas , they speake out of their owne feeling . In regard of their naughtie liuing they haue iust cause to doubt , and therefore they thinke none can be sure . To liue wickedly , and to haue a prophane heart , contemning all goodnesse , makes men sure indeed , but of damnation : but he which beleeues and repents , is as sure euen now of saluation , as if euen now hewere reigning with Christ in heauen .

Vse 2. When we beleeue and repent , we are perfectly reconciled to God : who retaineth not the least memorie of our iniquities . Of this Paule is an example .

Quest. What was Paule before his conuersion ?

Answ. Let himselfe tell you . I was saith Paule , a blasphemer , a persecutor , an oppresser , imprisoning the Saints : and when they were put to death I gaue sentence . I punished them in all the Synagogues , compelling them to blaspheme , and being more madde persecuted them to strange Citties &c. 1. Tim. 1.13 . Act. 22.4.5 . Act. 26.10.11 .

Such a notorious wretch was Paul , and yet behold the infinite goodnesse of our God ; euen Paul is receiued to grace : and not onely to grace to be pardoned and conuerted , but presently he is aduanced to the highest dignitie in the Church : of a persecuter made an Apostle . God sayes not to him : Well Paule , I will receiue thee to favour , but looke for no great preferment or priuiledge : but he aduanceth him , as though from his cradle he had crept on hands and knees to please him .

O the sweet mercie of our God , who when he receiues sinners , neuer comes in within odde items & back reckonings , but forgiueth and forgetteth our sinnes as if they neuer had been done ; nay vseth vs as if we had ben the best children that could be . So when the prodigall child returnes to himselfe and to his father , doth his father say , Ah sirra haue you spent all . &c. Well I am content to receiue you , but as long as I liue I le thinke on you ? No , no. But he fals on his neck , and weepes for ioy , Luc. 15. with O my sonne , O this my sonne was lost but now is found , was dead , but now is aline . Bring out the best rayment , the shoes , the ring , theiewells , kill the fat calfe , make a feast , send for musick that wee may reioyce . All is fogotten . Hast thou beene a drunkard , a blasphemer , an vncleane person &c. If thou repentest and turnest to God , euen so will he vse thee . He will neuer vpbraid thee with what thou hast beene ; he will remember thy sinnes no more . Heb. 8.12 .

Paule in this is an example to all sinners , propounded by God himselfe to vs , 1. Tim. 1.16 . that from the experience of his dealing with him , all might be ambitious of his fauour , and be excited to come vnto him .

If a Surgeon should come among vs and vndertaking to cure some desperately diseased person , should make him fish whole ( as we say ) and as sound as euer he was , and that freely : Consule Agust ; serm. 9. et 10. de veibis Apost et Ansel●m in loc. Tim. this would allure others to resort to him for the recouery of their paynes ; or as a Physitian , desiring to get a fame , would looke out some person euen at deaths dore and cure him , that by such experiment , be might get a name , and come into practise : So Christ desires fame and glory , he would haue all our custome ; he would all sicke consciences should come vnto him for cure : and for this purpose he takes Paul , in the eye of man sicke of incurable desease , he physickes him , heales him and highly preferres him , receiuing nothing , but giuing all good things to his patients . for he seekes nothing but glory .

Then consider ; hast thou any old can kerd soare about thee ? Art thou a soule leaper , or hast thou any or many loth some diseases ? Yea thou hast . And as the woman in the gospell , could not be cured by any Physitian , though she had spent her whole estate that way , so no men nor Angells can cure thee : It s onely Christ can doe it : and he is most gentle to all that come to him , freely healing them , and aduancing them to glory . Why then dost thou deferre to come vnto him for sauing health ? Why doest thou rather choose to perish and rot in thy sinnes ? He that hath receiued Paule and Mary Magdalene to mercie , will not reiect thee if thou repentest .

VERS. 2. God hath not cast away his people which he foreknew .

Here is the third part of Paules answere which is an accurat distinction . The Iewes are cast away , and are the people of God : and yet Paule said verse 1. God forbid that God should cast away his people . How can these things agree ? Therefore Paule distinguisheth of this terme ( his people ) which is taken two wayes : ae quiuocally , in a large sence ; and vniuocally , in a more restrained sence : people which are not fore-knowne , and people which are fore-knowne : that is not elect , and elect . The first God casts away : the second he neuer will cast away .

This then is Paules meaning . Whosoeuer are borne in the Church , outwardly submitting themselues to the word and sacraments , are in a generall sence the people of God ; of whom some onely seeme to beleeue , but doe not : these God casts away . Others doe truely beleeue , these God neuer casts away . Though the Iewes in regard of the outward things of the couenant , were counted the people of God , yet he acknowledgeth not those which beleeue not ; neither purposes to saue them . A Iew not beleeuing is as far from saluation ( in regard of hauing it ) as an Infidell .

Which he foreknew : There is a knowledg attributed to God , whereby he knowes all things , euen such things which never shal be . This is called naked knowledge , which is order of nature , though not of time , is before the decree : this is not heere ment , for thus he knowes the Reprobates as well as the Elect.

There is a knowledge also which is ioyned with his decree , and that either going before it , or following it . Things are from the first : the second is from things . The first is the of things , the second is the effect . Of the second is to be vnderstood the saying ; That the praescience of God causeth not things to be : for in this foreknowledge , things are , and therefore they are foreseene . I know the sunne will rise ; not because I know it doth the sunne rise , but contrarily . As our remembrance of things past , is not the cause that they are past : so Gods foreknowledg of things to come in this second sence is not the cause that they shall come . This is nor heere ment .

The foreknowledge ioyned with the decree , but going before it , Act. 2.23 . is the cause of things : and this is either largely taken , for the prouidence : by which foreknowledg Christ was deliuered or more narrowly forelection ; & so foreknowledge is here to be vnderstood ; and therefore Saint Austine read it , whom he predestinated , and so Anselme expounds it : so doth the word implye , by an Hebraisme , signifiing knowledg with loue and care ; God knoweth his ( saith Paule ) and our Sauiour to the wicked , I know you not . He knowes them well enough , but not so as to open Heauen gates for them .

Whom he foreknew . The relatiue is causally put heere , and the argument from the efficient cause .

Quest. But how can they be said to be the people of God whom he casts away ?

Answ. Reprobates in regard of their being borne in the pale of the Church , and their fellowship with the children of God in the outward things of the couenant , haue this denomination , the people of God . Euen as the chaffe , while it is growing in the field , is raind vpon , fenced in , and kept as well as the corne , and all is called corne .

doctrine Those that are forknowne , that is , elected , shall neuer be cast away Mat : 24 : 24. Reu : 8 : 33. 2. Tim: 2 : 19.

Paule shewed that the Iewes are reiected , and then he saith that not those which are foreknowne threatnings of Iudgment though in regard of thepromulgation & notice taking belong to the whole Church : yet in regard of execution , they are to be vnderstood onely of rebels . As promises are to be restrained to beleeuers so threatnings to vnbeleeuers .

Is a iudgment threatned ? what art ? An vnbeleeuer ? a rebell ? that s thy part : take it to thee . But if thou repentest , its notment to thee . Indeede we deserue to heare & haue nothing but the curse . But God frees them which repent for his son Iesus Christ

Vse . An elect can neuer be turned or turne reprobate . None of the elected number can perish or be deminished , because God cannot be deceiued . For when he decreed to saue them , hee foresaw all impediments , as our sinnes ; our frailty ; the power of ill example , company ; the malice & pollicie of sathan ; which not withstanding he determined and decreed to saue vs . Therefore God must faile if wee fayle in saluation . This is worth all the world ; the ground of our comfort , which cheareth in all crosses . Thy house is burnt ouer thy head ; thy freindes turned foes . Comfort thy selfe : Gods loue can neuer fayle towards thee , sathan hath tempted thee , and foyled thee , by some particular sin & now he perswades thee that thou shalt be dan̄ed ; surely so thou hast deserued . But if thou be foreknowne , God will not finally forsake thee , but giue thee repentance that thou maist be saued . Hence note that Dauid , Peter , &c though committing greeuious sins yet perished not .

Diuide an elect from the decree of God , he may be damned . In sensu diuiso non in sensu composi . Aquin. sum . 1. p. q. 23. artic. 3. Math. 4. But considering the decree he cannot . Many , as the spider gather poyson from this , arguing thus : If I be foreknowne , God will not cast me away ; therefore I le liue as I list : this is the diuels logicke . So saith he to Christ : If thou be the sonne of God cast thy selfe downe , God will neuer suffer thee to perish . God teacheth vs not so to conclude , but contrarily . Neither did euer any godly man so collect . No man that hath his wits will trust his body on these termes , and yet there are ten thousand such fooles in the world that thus hazard their soules . Let profaine beasts say what they will : do thou say thus : God hath elected me to saluation by faith and repentance : therefore I will endeuour to repent and beleeue , that so I may be saued according to his election .

Vse 2. Those which are elect shall neuer be cast away : examine whether thou be elect or no : there is a iudgment hereof to be gathered out of our owne hearts : a mans owne conscience will tell him ; in all that are elect and of yeares of discretion , there are two infallibles , markes and effects of election . Faith and repentance . The Apostle saith elsewhere that , 2. Tim. 2,19 . the Lord knoweth who are his , yea God knoweth , but how shall we know ? Euen thus : they which call on the name of the Lord , there is faith : and which depart from iniquitie , there is repentance . These are as a ticket whereby we passe from earth to heauen ; he that can shew these he is sure to passe for an elect .

Hath God giuen thee a new heart ? Doth he giue thee power to beleeue ? Doth he renew his image in thee ? &c. If thou wert not an elect , God would neuer bestow this cost on thee . As a man bestowes not lace and trimming on a filthy ragge , but throwes it on the dunghill ; or as a man rubs and sets vp a sound vessell , but he beates a peeces for the fier one that is rotten ; so God will not bestow such cost on reprobates , as to worke their hearts to beleeue and repent , but will suffer them to rot in their sinnes , for they are but for hell fire , and there they will serue well enough . Thou art carefull to make thy land sure , but Saint Peter bids thee to make sure thy election . 2 Pet. 1.10 .

Ob. I haue examined my selfe , and I find not these notes of my election , what would you aduise me to doe ?

Answ. I will not bid thee dispaire . But this I say . O that thou couldest repent , and that thou wouldst submit thy selfe to the ministery of the word . How possible then might it be that thou mightest be saued ? Which word , while some neglect and dispise , they riuet themselues in their sinnes to damnation . Suppose a man loose a ring by the way , and sends two of his seruants to seeke it . One of them lights a candle , stoopes to the ground & searcheth euery steppe where his Maister went : the other seekes not at all , but goes to the alehouse and spends his time there , which of the two is most likely to find the ring ? He which takes such paines vsing the meanes to finde it : so verily he which diligently attends vpon the word , is in a faire possibilitie to attaine saith and repentance , and by them saluation , when he that is negligent and contemnes the meanes is sure to be damned .

Vse 3. The Iewes though in regard of outward perogatiues the people of God , yet for their infidelitie are cast off : looke then to thy faith : though thou beest baptized and liuest and dyest in the Church , yet thou maist be damned . It s a lamentable thing to see one who hath had the reputation of an honest man , to stand forth among theeues , and murderers , and witches at the Assises : how much more to see men to haue borne the honourable name of Christians , to be among the diuels at the day of iudgment . How will this make the diuells to blaspheme , when such shall be turned ouer to them to be tormented ?

If thou liuest profanely , thou hadst as good haue beene an infidell as a Christian , nay it may be better , as its a further degree of misery to starue in the middest , then in the want of meanes . Indeed what are a great many of vs but infidels in practise . What can an infidell doe worse , then forsweare , lye , slaunder , steale , murder , be vncleane , be drunke , despise religion &c. This is the fashion of many ; they haue the very manners of infidels .

VERSE 2. Wote you not what the scripture saith of Elias ? How be maketh intercession to GOD against Israel , saying .

3 Lord they haue killed thy prophets , and digged downe thine Alters , and I am left alone , and they seeke my life .

4 But what sayth the answere of God vnto him . I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal .

NOw followeth the fourth part of Paules answere , taken from an instance of the like case in the dayes of Elias : he brings a booke case for it . In the dayes of Elias the ten Tribes did generally reuolt from God , and followed Ieroboams Idols , so as in the prophets eye , as farre as he could see , God had quite forsaken them as they had forsaken him . Yet 7000 remained in those desperate times ; so also now though ●…d hath deseruedly cast off the Iewish nation , yet there are 7000 that belong vnto him , and by consequence their reiection is not totall .

In this instance are two things . 1. a preface . 2. The example instanced .

First of the preface , which is in these words . Wot you not what the scripture saith of Elias ? Being a rhetoricall communication wherein Paule conuinceth them by their owne knowledge .

Wot you not what the Scripture sayth of Elias ? Or in Elias , that is in the storie of Elias , or in the booke of Elias ; for some haue holden that Elias wrot that booke of the Kings , as if he should say , you cannot I am sure but remember Elias his storie very well ; you are not , or should not be ignorant of it .

doctrine It s very profitable to be acquainted with the histories of the Bible , and to make vse of them . Our Sauiour and Paule approue , his by their practise : Mat : 12.3.5 . 1. Cor 10.1 &c. Haue you not read sayth Christ , doe you not know sayth Paule . So also : practised , Iames , Peter , Iude , Iohn , as in their Epistles appeares .

Vse . We must study stories : for beside the pleasantnesse of such study , it is exceeding profitable , being pictures or glasses wherein we may discerne both what is good and bad , and what wee may expect as a reward either of our vices or vertues .

There was neuer any man of note for wisdome who was a staunger in story . And indeed state policie in a great part consists in obseruation of former histories : Eccles. 1. for there is no new thing vnder the sunne . The counsell of the auntient for their long experience is of great reckoning : but historie is of more , in as much as diuturnitie of time comprehends more then the length of one mans age . That famous Alphonsus King of Arragon , was wont to say that the dead were to be consulted with all , meaning the writings and examples of such who are in auntient storie commended vnto vs , which was the way whereby Zeno the wise Philosopher obtained so great reputation of worthinesse : Ioh. Iacob . Beur . Saccing , in Synop. histor. This studie is profitable to Magistrates for gouernment , to Ministers for exhortation , to all for ordering their liues with befitting moderation . Be then conuersant diligently in story , specially of the Church contained in the Bible and ecclesiasticall writers . And remember that the life of story is vse and application for godlines , otherwise I may say of knowledge , as Solomon of Riches , I haue seene knowledge , serued to the hurt of the owner .

The example of Abraham , Moses , Dauid &c. are as starres in whose light if we walke we shal through faith and patience inherit the promises . On the otherside , Cain , Sodom , Iudas , are as warning-peeces to auoid their sinnes , as Lots wife was for this end turned into a pillar of salt to season after-commers by her example .

Thou seest theeues and murderers yeerely come to open punishment and shame . Beware thou also of the reuenging hand of God : thou hearest of vncleane persons and drunkards , how some fail into beggery , some into lothesome diseases some into sodaine death in the midst of their cups , most into hardnesse of heart . Mee thinkes it should affright the drunkard when he goes out of his dores to the alehouse , to remember that some haue so gon , who neuer haue returned home againe . The old poysonous viper , is at length taken and made into treacle to be a preseruatiue against poyson . So God will take thee , thou viper , thou abhominable sinner , and make treacle of thee , that because thou wilt not profit by the example of others , others may profit themselues by thy example . This is that which God laid to Ierusalems charge by the Prophet She profits not by Sodomes example : Ezech. 16.56 . this also is charged vpon Balshazzar , who was punished the more , and the sooner , because he profited not by that domesticall and pregnant example of Gods iudgment on his grandfather Nabuchadnezzar : Dan. 5.18 . sinne is not made lesse by tract of time but greater ; because in such continuance there are extant the more examples of Gods iudgments against sinners .

VERSE . 2. How he makes intercession to God against Israell saying .

THe example it selfe is in these words , and so to the ende of the 6 verse . In which are two things . First The proposition . ver. 2.3.4 . Secondly the Reddition or Application . ver. 5.6 .

The proposition , hath two things . First the complaint of Elias : ver. 2.3 . Secondly the answere of God . ver. 4.

The Complaint is set downe two waies . First generally ver. 2 Secondly more particularly . ve . 3. In the generall are 4. things

First the person complaining . Which is Elias : a most famous prophet , and in the account of the Iewes next to Moses ; of whom at this day they make such reckoning , that at circumcision they set two chaires : the fairest of which is emptie , reserued for Elias , who they say much rauoreth that action .

Secondly . The person against whom Elias complaineth : that is the ten Tribes to whom principally he was a Prophet .

Thirdly , the word which is vsed to expresse this complaining , by some translated conferreth or talketh with God , here maketh intercession against ; howsoeuer , the meaning is , he complaineth : for directly he did not pray that they might be plagued , but accuseth them of their stubburnesse and rebellion .

Fourthly , the manner or zeale of this complaint , noted in this word , How , that is , with what zeale , which zeale we shall know if we take a briefe suruey of the noble storie of Elias , beginning at the 17. Chapter of the first booke of Kings . Gryneus .

Elias was a notable Prophet raised vp by God in the dayes of Ahab and Iesabel , for the reforming of the Church of the ten Tribes . God reueales to him , that it should not raine in that countrey for the space of three yeares and sixe moneths . Elias prophecieth this to Ahab , and it fals out accordingly , whose tongue for this was called by some , The bridle of heauen .

When he had thus prophesied , he is appointed by God to go to the riuer Cherith , where the Rauens feed him , and thence to Sarepta , where he is miraculously sustained at a widowes house , whose sonne he raiseth vp to life , which the Iewes hold to be Ionas the Prophet . In the third yeare he is bid to shew himselfe to Ahab , and so he did : whom he aduiseth for remedie of present troubles to summon a parliament . Hieronim . The King , his Nobles and Commons are assembled to mount Carmel . Elias puts vp a bill , whether the Lord or Baal be God . The Parliament concludeth nothing . Eliah sheweth that the truth may be found by sacrifice . The Priests of Baal are willed to prepare a sacrifice , but to bring no fire . Elias the Prophet of the Lord doth likewise : and it is agreed , that the God which answereth by fire , is the true God . Eliahs sacrifice is consumed with fire from heauen . Vpon this it is concluded , The Lord is God , The Lord is God . This is the voice of the whole house . Then Eliah causeth the Priests of Baal and of the groues to be slaine ; and in approbation of this , and for the further confirmation of religion , the Lord sends a desired raine .

Now Elias thinkes all is well and sure for religion . But Iesabel sends him word , and vowed it by her gods , that she would make the life of Eliah like one of the Priests whom he had slaine . Vpon this Eliah flieth into the wildernesse for safetie , and considering that all he had done , had such ill successe , groweth into a vehement passion , and in some impatience desireth to die . God ministreth to him by an Angell , which feeds him , and sends him to Horeb : he goes for more safetie , and to meet with the Lord . There passeth by him a mightie wind , an earthquake , and fire ( representations of Eliahs zeale : ) But God was not in them . Then comes a still voice ( to teach Eliah patience ) saying , What doest thou here Eliah ? Eliah answered , Lord , I haue bene iealous for the Lord of hoasts ; complaining according to the words here vsed by Paul , verse 3.

In this storie it appeares that Eliah was a man subiect to infirmities , as other men are , being ouerheate in his passion , his life being in danger by Iesabel , yet his zeale in regard of the cause of it , is exceeding commendable , and for our imitation .

doctrine We are to be zealous for the Lord . So was Elias , Moses , Samuel , Dauid , as appeares in their stories .

Vse . When thou seest God dishonored and religion troden vnder foote , be not senslesse . Would it not moue a man to see altars throwne downe , prophets killed , miracles take no effect , as in Eliahs time ? Iames 5. ●7 . Or now , to see the Sabboth profaned , the preaching of the Gospell contemned , and many ( notwithstanding dayly admonitions ) to runne out some to drunkennesse , some to whoredome , some to pride , & c ? Surely we want an Eliah . Whosoeuer hath but a dram of his spirit , these things to him are as a dagger at his heart . Meeknesse in our owne causes , but in Gods , zeale and earnestnesse become vs . Yet be not ouer zealous : few I confesse are sicke of this disease ; ●et Elias was , and we may be also : for we are more sure we haue his passions then his grace . Excesse of zeale is intollerable : yea it hath bene found lesse dangerous to the Church , when men haue come short of the due proportion of zeale , then when they haue exceeded . Auda Bishop in Persia , in an excesse of zeale throwing downe a Temple of the Pagans , was the cause that the King thereby insensed , threw downe all the Temples of the Christians . Theod. lib. 5.

There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no : 1 If thou make thy selfe a partie , so much is it in the wrong . Elias was the more hot , because his owne life was in danger : So if there be a disordered person who hath prouoked vs , then wee crie its pitie but he should be presented , indited , punished . But when vnder a colour of zeale against sinne , we reuenge our owne wrongs ; it s more passion then zeale .

Secondly . Zeale should consume the faults not the persons of offenders , if thine feeds on the persons not on the faults , it s naught . Quench it against the person , inflame it against the fault . Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen : but they are reproued by our Sauiour . Luc. 9.53 . And here Elias was somewhat faultie : comming short of Moses and Samuell , who made intercession for , not against their people .

Eliah makes intercession against his people : Moses and Samuell for them . These rather then Eliah , are to be imitated of Ministers .

It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse , wishing he had neuer bene borne . So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people . We are your fathers : so liue you , that we may haue no cause to sue against you , either in the court of heauen or earth , but rather to reioyce oueryou , which we shall doe with much cheerefullnes praying for you if you forsake your sinnes , and turne vnto God , obeying his word . If we in our prayers haue cause to complaine of you , it will be vnprofitable to you : for what followed Eliah his complaint ? The Lord speakes to him as if hee should say : Eliah I see thou art in a moode ; well : goe annoynt Hazael King of Aram , Iehu King of Israel , and Elisha Prophet in thy roome : him that scapeth the sword of Hazaell shall Iehu slay , and him that escapeth Iehu , shal Elisha slay . Of such force are the complaints of the Prophets and Ministers of God against their stubborne people , as also are their prayers effectuall , on the behalfe of such as beleeue and obey . Now I beseech you , presently to reforme your liues , that wee may mutually ioyne together to blesse God , you for vs , and we for you , that we may be all crowned together at the comming of Christ .

VERSE 3. Lord they haue killed thy Prophets , and digged downe thine Altars ; and I am left alone , and they seeke my life .

IN these words is set downe the complaint of Eliah more particularly : in which are two things . First , the person to whom he complaines , Lord . Secondly , the matter of the complaint , which is twofold . First , The killing of the Prophets . Secondly , The digging downe of Altars . Both these aggrauated from the miserable estate of Eliah , which appeared two waies , first , He is left alone , ( in his owne opinion ) secondly , They seeke his life also .

They : not onely bellua multorum capitum , the vulgar : but Ahab , Iesabel , Nobles , Commons and all , from the highest to the lowest : Especially Iesabel , a diuellish and wicked woman , who added to the Idolatry of the Israelites the abomination of the Sydonians , and whose hatred against true religion was so great , that it came into a prouerb , such being called Iesabels . Apoc. 2.

Thy Prophets . Thy is added for more detestation of the fact . The Embassadors of a meane Prince are not to be wronged ; but they haue killed Thy Prophets .

Thine Altars . An Altar was a building or Instrument , of earth , stone , or other stuffe , reared vp for the offering of Sacrifices .

Quest. But what Altars means he ? God commanded that there should be no Altar ( in ordinary ) after the building of the Temple , but at Ierusalem , where only Sacrifices were to bee offered , which is the cause that now the Iewes offer no sacrifices , because they want their Temple : Ahab could not come by the Altar at Ierusalem , being out of his Kingdome : What Alter then meanes Ahab ?

Answ. Some say that the signe is put for the thing signified , and by Altars meant Religion , which was by Ahab and Iesabel abolished . But as the killing of the Prophets was a matter of fact , so also I take this to be , rather then of signification only . They threw downe material Altars , built in Abrahams , Isaaks , Iacobs , Iosuahs , and Samuels time , before the Temple was builded , and the Altars which were by Elias himselfe and other Prophets , by speciall commandement after the building of the Temple set vp : which were called afterward high Places , and the good Kings of Iudah commended for pulling them downe . 1. Kin. 18.4.22 .

Obiect . Why should Eliah complaine of the doing of that by Ahab , which done by others is commended ?

Answ. Those Altars remained as monuments of Gods worship , and Elias complaines not simply against their demolishing , but because it was done in despite of true Religion , that no foot-step thereof might remaine to put the people in minde of the true God , which if it had bin done in faith and reuerence , would haue beene commended . A Turk is plagued for stamping a Crucifix vnder his feet , not that God approues such Images , but to reproue their vile minde therein shewed against Christ . Iulian ( as Ecclesiasticall histories mention ) plucked downe an Image of brasse , made to resemble Christ , at the foot whereof was the figure of the woman with the bloodie issue kneeling : in the roome of that Image of Christ , did the Apostate place his owne Image , which was by thunder and lightning ouerthrowne & broken in peeces , not that God was pleased with such Images , but displeased with the wicked and spitefull heart of Iulian , thereby appearing .

And I am left alone . Not a Prophet alone , but a professor alone , as appeares in Gods answere , who tels him , there were seuen thousand left , not Prophets , but men .

Heereout arise two Doctrines : the one concerning the state of the Church , in regard of the enemies of it : the other concerning the nature of such enemies .

doctrine First , God suffers sometimes the enemies of his Church to preuaile against it , as Cain against Abel : the Moabites , Ammorites , Philistims , &c. against Israel : the High Priests , Scribes and pharisies against Christ : the Heathen Emperours against the Christians : The Arrians for the space of fourescore yeeres against the Orthodoxall professors : the Pope and Papists against the Protestants , as our forefathers haue felt in this Land .

Vse 1. Prosperitie is no certaine note of the true Church .

Vse 2. Though we haue enioyed an vninterrupted peace this many yeeres ( which the Lord continue ) yet God may suffer enemies to preuaile ouer vs , and wee haue great reason to feare it .

First , because iniquitie , as Pride , Drunkennesse , &c. seeme to haue got the vpper hand .

Secondly , we haue seene and felt many Iudgements alreadie : the Pestilence , Inundations of waters , deuouring fires in many the principall Townes of the Kingdome ; yet what reformation followes ? Because we amend not by these , we haue cause to feare the killing of our Prophets , and digging downe our Altars .

Thirdly , because of our fearefull hypocrisie , euer being much in shew and nothing in substance . God vsually makes true Christians manifest , and discouers Hypocrites by such trials . These reasons shew that we are in danger , and therefore should not be secure , but prouide for such a time ; for as hee who is prouided to die , is the fitter to liue , so the forethinking of such things , may ( howsoeuer ) much better vs in grace . Religion hath cost some their goods , their liberty , liues ; why may it not vs ? This is our day , our Summer ; it may haue a night and Winter following , against which it is wisdome to prouide .

doctrine The enemies of true Religion are sauage and cruell , specially against the Ministers of it , as appeares in the Papists , who when they faile of Arguments and Scripture to defend their cause , seeke to make their parts good with fire and sword , according to this Logick was that Popes resolution , Iulius . who flinging his keyes into Tiber , said , If Peters keyes cannot , Pauls sword shall .

Vse 1. Art thou an enemie to the gospell , and to the preachers of it and to them who liue godly ? Thou art like Iesabell , whom God met withall well enough , for euen the dogges did ease Iesabell though a Queene . 2. King . 9.35 .

Vse . 2. As an armie without a Generall , a shippe without a Pilot , sheepe without a Shepheard , so is a congregation without a Minister : as Philip desired the Athenians to send him their Orators , who perswaded the people not to render vp their Citty , so the diuell most spiteth the Ministers of the word , as the greatest enemies to his kingdome , because they call the people to repentance .

I would chronicle that minister ( if faithfull ) as a miracle which ( euen in the dayes of peace ) suffered not some persecuti' on by the malice of the diuell . Esteeme thy teacher for the hazard he endures for thy sake .

Vse 3. If thou beest persecuted , so was Eliah ; do as Eliah did : fly to God by prayer , for he prayed and was preserued . Vnder the Iuniper tree , Eliah sung a heauie note , but hee s not a halfpenny the worse ; Iesabell could not hinder him from riding to Heauen in a fiery Chariot , and we finde him afterwards comming downe on mount Tabor in a most glorious manner . Luther continued 30 yeares preaching the gospell yet dyed peaceably in his bed ; though the Pope hunted him and would haue giuen a good part of his tripple crowne to haue got him . God will either deliuer thee or glorifie himselfe in thy constant enduring .

Vse 4. The enemies of the Church hold together for the ouerthrow of religion , let vs vnite our affections and forces for the maintaining it . The want of holy loue and fellowship among Christians , giues the diuill great aduantage . We helpe not one another ; we reioyce not at the returning of Prodigals : when the Scribe had answered discreetly , Christ incouraged him , and when the young man manifested a conscience in keeping the law , Christ looked vpon him and loued him . But if we see any begining to feare God , we encourage him not , but rather giue him gall and vineger to drinke . Mat. 12.39 Mat. 10.21 . Drunkards hang on a string , Swearers shake hands , Adulterours make a league , Prodigalls are sworne brethren , Papists hold together , much more let vs which hold Christ stand to one another , helping and incouraging to godlinesse .

Vse . 5. Eliah complaines not of the whoredome , drunkennes , pride &c. of the people , though no doubt these sinnes were rife among them , but of breaking Alters , and killing Prophets : the most greeuious inditement that can be put in against any man is that he is an enemie to religion . It s a mans greatest honour to be religious and a worshipper of God as the contrary will most of all other sinnes , shame and confound vs at the last day .

VERSE . 4. But what sayth the answere of God vnto him ? I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal .

IN these words is the answere of God to Eliah his complaint , wherein are two things . First a preface . Secondly the substance of the answere .

The preface is in these words . But what sayth the answere of God vnto him ? This preface is an elegant transition , ( set downe by way of interrogation ) from Eliahs complaint to Gods answere ; as if Paule should haue said . You haue heard of Eliahs complaint , now you shall heare how God answers him . The word translated answere , signifieth a diuine answere accuratly set downe .

doctrine All doubts in matters of religion , are to be decided by the word of God . Ioh. 5.39 . Mar. 12.24 . Eliah erred because he spake without his booke , that is , Gods word .

Vse . In all matters controuerted , remember this : but what sayth the answere of God . It s questioned whether images be to be worshipped , Angels and Saints prayed to . &c. who shall resolue vs ? The Papists saye yea : but what sayth the answere of God ? We are to take no mans word , not the word of Eliah for a matter of faith ; though such a preacher , such a great scholler , Eliah hold this or that , our plea must be , but what sayth the scripture ? For men may erre , but the answere of God is according to truth .

Remember this for matters of practise also . If it be questioned , whether thou shalt breake the Sabboth , commit whoredome , drunkennesse , deceiue thy neighbour &c. Thy companions it may be , and thine owne heart will intise thee to doe such things : but what sayth the scripture ? It teacheth thee another lesson , namely , that they which doe such things shall be damned . Follow the aduise of the scripture , or else it will torment thee on thy death bed ,

VERSE . 4. I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal .

IN these words is the substance of Gods answere : Gods whole answere is not set downe but onely so much as might confute Eliah his paralogisme , which serues Paules purpose . Eliah did thus argue .

The Church which is not quite extinguished , hath markes whereby it might be discerned .

But I ( sayth Eliah ) discerne no such in Israell : therefore .

Thou doest not Eliah : what art thou ? But I doe ( sayth the Lord ) know the heart , and who are Iewes within . I haue reserued 7000 as good as thy selfe , who haue not bowed their knees to Baal .

7000. Some curiously speake of this number : but a number certaine is put for an vncertaine . By 7000 sayth one , the perfect summe of these who dealt worthily in not consenting to idolatry is expressed .

Seuen thousand men , that is , men and woemen noted by the more worthy sex .

I haue reserued to my selfe . That is : though I haue suffered many to fall away , yet I haue reserued to my owne vse seuen thousand . I haue reserued : he saith not , here are left me some , by chance or at a venture , or by Ahabs , Iesabels , and the diuels courtesie . Nor some haue reserued themselues ; but I haue reserued : as ver. 5. A reseruation is made , not a few , but seuen thousand : not some , which were then Idolaters , and after to be conuerted , or Infants that had no reason , but men that haue not bowed to Baal , but sincerely worshipped me .

Who haue not bowed the knee , that is ( by a figure ) worshipped in the least signe , as making a leg . It is added in the booke of Kigns , nor blessed him ; by which it appeares , that the Israelites when they came to their Images , did both bow , and kisse their Images ; as the Papists when they come by a Crosse or Crucifix , put off their hats , make a legge , and also kisse some part of their Idols , besides the Popes toe . Thus in Hosee the Idolaters say , Hos. 13.2 . Let them kisse the Calues : so Iob saith , Iob. 31.26.27 . When I beheld the Sun or Moone , if my mouth did kisse my hand , &c. as the Heathen which worshipped the Sunne , because they could not kisse it , kissed their hand , which was abominable Idolatry . Kisse the Sonne , saith Dauid , Psal. 2.12 . that is , worship him . So Emperours haue their knees , Kings their hands kissed in token of subiection .

To Baal : that is , To the Image of Baal . So was the god of the Sydonians called . The word is good in the signification , for it is as much as Lord , or Husband ; so they that worshipped it , declared thereby that , that they were vassals , and bound to subiection to it , as the wife to the husband : and therefore is Idolatry called fornication . Baal is of the Masculine gender , and the Article preposed is of the Feminine , implying the Image , as it is heere well supplied . And heere we may find the Papists tardie , making many Baals masculine and feminine , and bowing to their Images , which hence appeares to be flat Idolatry .

Now in these words two things are to bee considered , the Summe of them , and the Circumstances : who are two . First , the Author of this Reseruation . Secondly , a description of the Reserued .

doctrine Doct. out of the summe . The Church of God shall neuer be brought to such an exigent in the most difficult times , but that there shall be many thousands which shall worshippe God in Spirit and truth . It can neuer faile , Matth. 16.18 . and 28. vers. last , I am with you to the end of the world . If to the end there should not be true worshippers , this could not be true .

Vse 1. The best on earth may erre , as Elias , much more the Pope ; who is the worst of Cardinals , who are the worst of Priests , who are the worst of Papists , who are the worst of Christians . Eliah came into this errour by a passion of anger and feare : Order your passions by the law of grace , for if they be vngouerned they blinde the minde , and as vnruly horses draw the chariot of our iudgement into the by-pathes of error .

Vse . 2. Eliah erred in his censure concerning true worshippers : Be not then rash in censuring , thou mayest erre . I would our Brownists would consider this , who are quick-sighted abroad and blinde at home . It is rashnesse to censure particular men , much more whole Churches to be Idolatrous , Antichristian , no Church : without God &c. God accepteth of vs , and of our deuotions , and blessed be his name , crowneth our publique worship of his name with vnspeakeable comfort : why then dost thou condemne vs , holding vs abominable in that wherin God accounts of vs . Art thou more iust and pure then the Lord ? How darest thou refuse communion with them who haue communion with Christ ? Repent of thy separation .

Vse 3. Nor multitude , nor visibility are certaine notes of the true Church : for then there had beene no Church in Eliah his time in Israel : for the multitude was with Ahab and Iesabel , and Eliah could not discerne one beside himself , yet there were seuen thousand .

The Papists say the Church was alwaies actually visible to mans eye . Nay , they say that the Catholike Church is alwaies visible : but the Creed confuteth them ; for we beleeue the holy Catholike Church . It is beleeued , therefore not seene ; discerned by faith , not by sense But they answere that the Holinesse is inuisible , not the Catholikenesse . Indeede the holinesse of their Church cannot be seene ; neither can the Catholikenesse , qua talis , no more then the substances of things can be discerned with the eye .

If they had said that particular Churches are alwayes visible , they had said somewhat , and yet heere , some cautions are to be remembred : It is alwayes visible potentiâ , but not actu . It is simply in it selfe visible , though in some respect it may be inuisible , which respect is threefold . First , of place : As the Sunne is alwaies visible , but to vs then only , when it ariseth in our Hemisphere . So at Ierusalem the Church is not to be seene , when it remoued to Pella . Secondly , of the Time , as of persecution , as in Eliah his time , and in Queene Maries dayes , when the Church was faine to flye into the wildernesse . As the Sunne , behinde a cloud in some respect is inuisible , so may it be said of a Church . Thirdly , of persons which should discerne it , for a Church is sometimes inuisible , not through the fault of the Church , but of mens eyes , which are eyther weake eyes , as of Eliah , or blinde eyes , as of them which hate the Church . If Eliah had rubbed his eyes , and cleared them from their dimnesse , occasioned by feare and anger , he might haue discerned seuen thousand . And it is the nature of hatred to put out the eyes of them which are possessed with it , that they can no more discerne any good thing in their opposites , then a blinde man can see the Sunne .

The Papists say , that the Church is as a house set vpon a hill : True , but the toppe of the hill may be couered with a cloud , and so a while vnseene , and though the cloud be gone , yet euery eye cannot discerne it . He that cannot see the hill , can much lesse see the house on the top of it .

The Circumstances are two . First , from the Author of this Reseruation , which is God ; I haue reserued to my selfe .

doctrine Those which in dangerous times are preserued in grace , are so preserued meerely by the power and goodnesse of God . 1. Sam. 25.39 . 2. Thess. 5.23 . 2. Tim. 4.18 . Iude 24.

Vse 1. Though Iesabel search euery corner of the Land , yet God reserueth seuen thousand which bow not the knees to Baal . God can keep vs from our enemies : let persecutors cease their malicious practises , and let vs serue God without feare .

Vse 2. In regard of the preaching of the Gospell , these are golden dayes , but in regard of the ouerflowing of iniquity , as Drunkennesse , Pride , Couetousnesse , Vncleannesse , &c. these are perillous times . Art thou preserued from these sinnes ? glorifie God . It is not thy goodnesse , that thou dost not as others , but the goodnesse of God . It was Christ that saued Peter from drowning not his owne skill or actiuitie . He had infidelity enough to haue drowned him , if Christ had not beene merciful ; so we haue enough within vs to east vs away , if God reserue vs not : namely a prophane heart , which is as inclined to take the worst part , as gunpowder to flash on a fire . And if we looke without vs . What examples of great ones , which strike as thunder-bolts , of the multitude , which beat downe all as thick hayle , what occasions of euill , from ill company , the flourishing of the wicked , and the great disgrace cast vpon such as are most religious : many among vs are sick of the Italian bocth . In Italy an Ideot or Asse-head is called il baon Christiano , so he that feareth an oath , that is temperate , continent , a louer of the word , is counted meere curious , silly . How weake also are wee to resist ? When Eue saw the beauty of the apple , and Achan the golden wedge , they had not power to keepe their hands off . When mighty victorious Dauid saw Bathsheba , how soone is he ouercome ? When Peter heard the voyce of the Damsell , how easily he fayled ? so that if these things be considered it can be no lesse a miracle of grace to be reserued .

The deliuerance of Lot and the three children , is accounted ( as it is indeede ) wonderfull , so if in these times thou be not tainted with sinne , thy preseruation is no lesse , then to be in the midst of the sea , and not to be drowned , as Peter : or in the midst of Sodom and not perish as Lot , or in the midst of fire and not be burnt as the three men .

Vse 3. Be admonished of two things . First presume not of thine owne strength : Peter bragd of his courage , and yet plaid the coward , so many say they would be ashamed to doe as such and such doe , when alasse , it is not in their power to abstaine . 2. Kin. 8.12 13. 2. Kin. 13.7.22 Hazael thought great scorne euer to doe as Elisha foretold to him , and yet afterwards he did such things .

Be not secure and carelesse . God reserueth some , but those which vse the meanes to perseuere in weldoing . Which while some refuse to doe , its easie to obserue , how thick and threfold men fall away : some to couetousnesse ; some to pride &c many to a fearefull deadnesse & hardnesse of heart . If thou wouldst be preserued , heare the word , receiue the sacraments , and pray lest thou be made a pray to the diuell .

The second circumstance is from a discription of true worshippers reserued ; who are such which haue not bowed their knees to the image of Baal .

doctrine Sincere worshippers of God , must not in the least manner worship an Idol . Psal. 16.4 . Ephe. 5.3 .

Vse . Many take liberty for their outward behauiour , so long as they keepe their heart : though they heare no sermons , nor can talke of religion , nor make such shew as others doe ; yet they haue as good a heart to God as the best . Here s a subtle diuell ; because some make shew of that is not in them , to perswade that though there be no outward shew of appearance of godlinesse in word or deede yet there may be a good heart , which is as impossible as the sunne to be without light , and the sea without water . For according to the heart , are all parts and senses of the body ordered .

Vse . Walke accurately , yeeld not the breadth of a naile , to idolatry or any sinne : for a man serues Idols , not onely when he offers Sacrifice vnto them , but when he sinnes ; for sinne is the worship of the diuell . Hate therefore the very garment spotted with the flesh . Some take liberty to vnhallow the Saboth , and then say , is this so much ? An inch breakes no square . The beginninges of all sinne are shamefast , but yeeld to a litle , and the diuell will easily draw you to the mickle . As the seepent if he get in his head , will easily winde in his whole body , so is it the nature of sinne . We discipline our children , telling them that first a pin , then a poynt , & then a penny , and then a horse , and so to the gallowes , so will sinne increase by degrees , if we giue intertainment to it at first in a little . As Eliah his cloud , was no bigger at first then as a mans hand , and afterward darkened the whole skie . So he that makes no conscience of little sinnes , will easily be brought at last to commit any sinne . If thou makes not conscience of a spot on thy knee , thou wilt not be perswaded to the highest degree of Idolatry .

Remember how Moses would not yeeld to Pharaoh in a hoofe : nor the orthodoxall Christians to the Arrians in a letter . One Marcus Bishop of Arathusa , old in yeeres , but yong in strength to endure , chose rather to endure most grieuous torments , then to giue a farthing to the building of an Idolatrous Temple , which he had demolished . True worshippers will not yeeld in any thing to the dishonor of God .

VERSE 5. Euen so at this present time also there is a remnant , according to the election of Grace .

IN this verse is the application of the former example , which also is amplified in the sixt verse .

In the time of the generall defection in the dayes of Eliah , there were seuen thousand reserued , so also now . The like times of the Church are wisely to be compared . But the present estate of the Iewes is the same with that of the Israelites , therefore as then , so now a reseruation is made , and by consequence , their reiection not totall .

Heere we haue two things . 1. A Proposition . 2. An Amplification .

The Proposition , that in the time of Paul , though the Iewes were generally cast off , yet there was and is a reseruation .

Obseruation . When thou hearest of persecution , and of killing vp the Prophets and professors , be of good-comfort , God will saue seuen thousand . He will reserue one Eliah , as in the dayes of Ahab : one Athanasius , as in the time of the Arrian Heresie : one Wicliffe , one Husse , one Luther , in the most darksome and hideous times of Antichrist .

The Amplification , is from the cause of this Reseruation , which is Election , set foorth also by the eause of it , which is Grace .

Through the Election of Grace ; not actiuely to be vnderstood on mans part , as Chrysostome ; but actiuely on Gods part , and passiuely on ours : nor is Election to be heere expounded faith , the seale of it , as some ; but the decree , called election of Grace , that is , gratious or free election .

doctrine The cause why some are reserued in dangerous times is their Election . For as saith , so perseuerance is proper to the Elect , Act. 13.48 . and 20.21 .

Vse 1. As to be preserued from Idolatry , when true Religion is abolished and persecuted , so in these dayes to be kept from sin , and to stand , when a thousand fall on one hand , and ten thousand on another , is a comfortable note of Election . Iniquitie abounds . Neglect not so faire an occasion of making thy Election sure . If God bestow his grace on thee , stoppe thee in the way of sinne , make thy heart bleed for the transgressions of the time , and preserue thee in his feare thou art elected : for if thou wert a reprobate , he would not haue such care of thee , but giue thee quite ouer to follow the swinge of thine owne lusts vnto perdition . Therefore by thy life thou mayest know ; for God hath not elected vs to serue the Diuell , but himselfe .

Vse . 2. If persecution come , seare not , many suffered constantly in the dayes of Iesabel , and seuen thousand could not be found , being hidden as a treasure , by God . So in Queene Maries daies , many were taken and burned ; and many were sought after , and could not be found , for God couered them with his hand , and smote the eyes of them which sought their liues , as he smote the Sodomites sometimes , when they sought the dore of Lots house . Resolue thus , If such fiery times should come , and God should call thee out , and suffer thee to bee found , he will also so strengthen thee , that thou shalt glorifie him in thy sufferings : If God giue thee not such strength , he will so hide thee from thy persecutors , that though Iesabel her selfe search all the corners of the Land for thee , as narrowly as Laban searched Iacobs stuffe , yet shee shall not finde thee .

VERSE . 6. And if by Grace , then is it no more of workes , otherwise Grace were no more Grace ? But if it be of workes , then is it no more grace , otherwise worke is no more worke .

THese words ( as was before said ) are an amplification of the summe of the 5. vers. namely , that the Reseruation is according to election of Grace : from whence this Consectary takes place . If by election of grace , then not by workes .

Though this doe not much pertaine to Pauls Argument in hand , yet by the direction of the Spirit he takes that little occasion offered , to speake something in commendation of Grace , because he had to deale with the Iewes , which stood greatly vpon their owne Righteousnesse ; which indeed was one of their maine diseases ; and therefore he neglects not by the way to touch this sort , and to giue them a iog for remembrance , that we are saued by grace , not by workes .

Pauls example must teach Ministers a point of wisedome ; which is , to take notice of the speciall sinnes of their Auditors , and in the course of their teaching , if any occasion offer , though it lie not so plaine in their way , to giue them a memento .

Paul breakes out here into a new question , that he might meete with the Iewes in euery corner . When Ministers speake against the sinnes of their Auditors : O , say they , he findes not that in his text ; but we know , by the direction of Gods Spirit , and by the warrant of Pauls example , if we find such in you , how to find it in our text to reproue you for it , and yet not to be guiltie of rouing or digressing .

But to the Consectary . If election and preseruation be of grace , it is not of workes . This is proued by the nature of grace and workes , which are contrary , and destroy one another . And it is set downe with inuersion of the termes . That which is of grace , is not of workes ; else grace were not grace ( that is , free : ) That which is of workes , is not of grace ; else works were not workes , that is , did not make indebted .

The mysterie in this verse plainly appeares , if we vnderstand what is meant by grace , and what by workes .

The Schoolemen and Iesuites distinguish grace , into grace making gracious , and grace freely giuen . Aqin . Sum. p. 2. q. 111. art. 1. The first , they say , is charitie , a grace whereby we are conioyned to God : the second is faith , and the rest of Christian vertues . But first , both these are coincident , for charitie also is a grace freely giuen . Secondly , they make this grace to be in man ; they know no other : and therefore Bellarmine , and the rest , when they write of this subiect , they write de gratia hominis , of the grace of man : but the Scripture onely speaketh of the grace of God , and of the grace of our Lord Iesus Christ .

Grace is taken three wayes : First , for the free fauour of God , the alone cause of our election , which is subiectiuely in God , one of the imminent vertues of the Deitie , being his essence . This is meant here .

Secondly , for the energie , operation and working of this grace , which Austen calleth the mouing of mercie : Motum miseric . Aust. lib. 3. Hyp. the lesuites call it , an helpe , or grace preuenting , or following : of grace preuenting , is that place , Eph. 2.8 . of following 1. Cor. 15.10 . of both together , 2. Cor. 12.9 .

Thirdly , for the gifts of grace , which haue a different appellation ordinarily in Pauls Epistles , as faith , hope , loue , patience ; and this is distributed into habituall grace and actuall . This in no wise is here to be vnderstood , nor either of the parts before spoken of from the Schoole . For charitie and faith are workes ; but we must haue a grace opposite to workes .

Workes are either good or bad : bad workes not here vnderstood , but good .

Ob. But grace and good workes are agreeing as the cause and the effect .

Ans. To speake properly , the anger of God is contrary to his grace : and vnto workes , are no workes , or bad workes contrary . So that the contrarietie here to be holden is not simply , but in the case of iustification and saluation . Vnderstand not here , workes themselues , but the merit of workes . and yet not the merit of all workes , ( as Christs ) but of Our workes . And then the rule of contraries here takes place , that one being put , the other is taken away . The nature of grace is to be free , the nature of workes to be of due debt : so that if it be free , it is not of debt , else were grace no grace : if it be of due debt , it is not free , else were workes no more workes .

The legerdemaine of the Papists is here to be noted , who leaue and wipe out the last halfe of this verse , And if of workes , then not of grace , else workes are no more workes , blasphemously saying that it is superfluuos . But we can easily spie out the reason of this their doing , namely because their doctrine of merit is hereby ingulated . As they haue dealt with the bookes of other writers , so haue they attempted here , purging and curtailing off that which makes against them . And then they would make vs beleeue that their absurd vulgar Translation is perfecter then the originall Greeke text it selfe . As if a man hauing but one eye or oneleg , should thinke all others deformed that had two eyes or legs .

The summe is , that , what is of grace , is not of workes ; and è diuerso .

doctrine Election and saluation are of grace , not of merite , Act. 15.11 . Ephes. 2.8.9 . Tit. 3.5 . and this , that God might haue al the glorie , but if it be of merit then corrupt flesh will boast .

Vse 1. The Popish conceit of Merit , of their workes of congruitie , which ( they say ) it is fit that God should reward , and of condignity and supererogation , which it is iust that God should reward , is by this text like chaffe , blowne away and blasted : The finite creature cannot merit of the infinit Creator . The Papists haue three shifts for this .

1. They say that Paul is to be vnderstood of the workes of Nature , not of grace : If so : then the Pharisee ( also the Pelagian ) is not to be blamed , for he acknowledged his goodnes in which he trusted , to bee a gift of God , Luk. 18.11 . I thanke thee Lord that I am not &c. And all merit is contrary to grace : Besides , our Sauiour bids his disciples , Luk. 17.10 . when they haue done all they can , to thinke themselues vnprofitable seruants . I trow they will not deny that the Apostles were in the state of Grace .

2 Their second euasion is , that saluation is of grace indeed , but also of workes , making a mingle-mangle of grace and workes , which is as if a man should attempt to make fire and water agree . But Saint Augustine takes away this in a word : Grace ( saith he ) is grace no way , if it be not free euery way : It is all of grace , or no whit at all of grace . This golden saying is digged out of this mine .

3 They exclaime against vs that we are enemies to good workes : Why doe they so ? Not because we doe those euill works , which they auoid ; but because we doing good works which they neglect , yet ascribe our saluation only to grace . They deale with vs , as the Pharisies with Christ : He tels them that Harlots shall goe before them into the kingdome of heauen , and they presently say , that hee is a friend of Publicans and sinners , and an enemie to good workes .

Concerning good workes , this wee hold , that they are necessary to saluation , not by a necessity of efficiency , but of presence , and that in three respects . 1. Of worship , for God is serued by doing them . 2. Of good conscience , which is lost by the neglect of good works . 3. Of duty to our neighbors , who is hereby to be wonne to God : we must do good works if we will be saued , but we must not looke to be saued by their merit .

Vse 2. Many ignorant soules , say they hope to be saued by their seruing God , and their good prayers . They know no other Diuinity but this , which is Popish and naturall . These are not past grace , they are not yet come at it . Alas , if there were no other way to come to heauen but this , no flesh should be saued , but only the humanity of our Lord Iesus .

The Diuels prime desire is to draw thee to abominable courses ; if he cannot preuaile this way , but thou wilt be doing good workes ; this will please him , if thou wilt be conceited of meriting thereby . For a trust in thine owne righteousnesse will bring thee to hell , as well as vnrighteous living . Trust perfectly on the grace of God , saith Peter , 1. Pet. 1.13 . if wee trust to any thing else , it wil lay vs in the dust , and bee as a broken reed , which if a man leane vpon it , the shiuers runne into his hand .

Vse 3. Gods children onely , discerne a world of wickednesse in themselues , for which they are much cast downe : comfort thy selfe , God elected thee freely to saluation , and not for thy worthinesse : If we were to be saued for our workes , then wee had cause to doubt because of their defects . This must be wel learned : it is soone said , but not so soone practised : if a man haue fruit of his own planting , he thinkes there is no fruit like to his . So by nature wee are opinionated of our owne goodnesse .

Hence is it that God suffers many times , euen his deare children fouly to fal , to cure them of this pride as Peter , or to suffer them to be sore tempted and buffeted , that they may giue God the glory , as Paul .

Vse 4. This teacheth vs humility , because all is giuen of meere grace .

Vse 5. The grace of God teacheth to be gracious , not gracelesse : because of the mercies of God , we must offer vp our selues to his seruice . Rom. 12.1 . Then conclude thy selfe to be of the number of the saued , when thy conuersation is godly . If you sayest , thou hopest to be saued by Gods grace , and yet liuest in vile sinnes : thou art a presumptuous and blasphemous Atheist . Presumptuous , because thou lookest to be saued in an estate to which is threatned damnation ; blasphemous , because thou deniest God in thy life , whose grace thou wouldest seeme to implore .

VERSE . 7. What then ? Israel hath not obtained that which he seeketh for , but the election hath obtained it , and the rest were blinded . Or hardned .

IN these words , and so to the end of the 10. verse is the last part of Pauls answer , which is the determination of the question in hand , namely , that God hath cast away onely the reprobate Iewes , but the Elect obtaine the promises : God casteth away the chaffe , but loseth not one kernell of good corne .

Paul enters vpon this in this 7. verse , by a Prolepsis ; for thus some Iew might obiect . If God cast not away the Elect , and yet they obtaine saluation ; not by workes , but onely by free grace : Then Paul , you make a faire hand ; what , I pray you , shall become of all our zeale and studie in the Law ? Paul answeres , as if he should say , I will tell you what becomes of it : it is not al worth a rush , for Israel hath not obtained that which he sought , but the Elect haue obtained .

Ob. Why then , doe you thinke all Israel damned ?

Ans. No , saith Paul , Israel is taken equiuocally . Elect Israel is saued , Reprobate Israel is damned .

Heere are two parts . 1. A proposition , Israel hath not obtained that which he sought .

2. The explication of the terme Israel : this is taken two wayes , as the name Christian , there are some elect , some reprobate , some reall , some nominall : those haue obtained , these are cast way .

What then ? that is , what shall we say then ? namely this : Israel hath not obtained , &c. Israel , the people of God : not so indeed , but outwardly and in shew .

Hath not obtained that which he sought : What is that ? Iustification in the sight of God , and saluation : Why hath hee not obteined ? Because he sought these things in and by his owne righteousnesse . Though he sought busily , againe and againe ; as the word imports , yet his labour was lost .

Hath not obteined : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word signifieth hath not hit the marke : he aimed at the marke but shot wide : put himselfe to a great deale of paynes to no purpose .

The election hath obtained : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath hit the marke and got the prize , which is iustification .

The election : that is , the elect : the abstract for the concrete ; as seeing a proud man , we say , there goes pride it selfe . So circumcision for a Iew &c. He those to speake thus to note a secret : namely that whosoeuer are saued , obteine it not by any thing but by the meere grace of God . For election , which is the foundation of iustification and saluation , is of grace .

The rest were blinded or hardened . The rest , that is the reprobate : were blinded in the passiue ; to note the suffering of the iust iudgment of God : for beside their naturall hardnes , God casteth another hardnesse vpon them as a punishment of their naturall , leauing them to themselues and giuing them vp to the diuell to be blinded . The Antithesis requires that hee should haue said , the rest haue not obtained , but he speakes this of purpose to shew the cause of their not obtaining : which is their hardnesse or blindnesse of minde . Reprobation is not the cause of damnation , as election is of saluation : nor a cause at all , vnlesse you say a deficient cause , as the sunne is the cause of night . Damnation followes reprobation , but the cause of it is sinne not Gods decree .

The Iewes then are cast away not all , but onely the reprobate .

doctrine No elect cast away , no reprobate but cast away . Rom. 11.2 . Ioh. 6.37.39 . Ioh. 17.9 . 2 Thes. 2.13 . Reu. 21. vlt.

Vse 1. There is election , and reprobation .

Vse 2. Certainty of saluation followes election .

Vse 3. A man may be the Israel of God in some sence , and yet be damned : examine thy standing .

Vse 4. As the Iewes are distinguished into elect and reprobate , so is all mankinde : there is not a third to be found . There are two Captaines ; God and the diuell : two armies ; the elect and the reprobate : two Citties ; heauen and hell : two manner of weapons , righteousnes and vnrighteousnes : two kinds of wages , saluation and damnation : see thou be on the cunning side , which is Gods .

Vse 5. A man may haue a desire to be saued , seeke it , vse meanes and yet be damned , as here it is sayd of Israell .

Obiect . But Christ sayth seeke and you shall find .

Answ. True , if thou takest Christs meaning , that is seeke well , or as I direct you : otherwise a man may seeke and misse . This word ( well ) is but a few letters , but of great operation ; for it is the forme of all arts . As Rhetoricke is the art of speaking well , Logike the art of disputing well , Magistracie the art of gouerning well , Christianitie the art of liuing well : not euery Magistrate gouernes wel , nor euery Christian liues well , nor euery seeker seekes well and therefore many ( as the Iewes ) take great paynes & find nothing , as Peter fisht all night and tooke nothing . Euery seeking then , and desire shall not obteine .

There is in euery man a naturall desire of saluation : the veriest reprobate when he dyes , had rather goy to heauen then to hell . Content not thy selfe with a bare desire of saluations thou must desire and seeke it by the meanes and in the way that God hath appoynted . Many aske and haue not , because they aske amisse . And euery one that striues for maisteries , is not crowned , except he striue lawfully . So many seeke saluation , and are not saued ; not because they seeke , but because they seeke amisse . To seeke that we may find , foure things are to be obserued . First the time . Secondly the place . Thirdly the paynes . Fourthly the continuance .

1 Seeke first the kingdome of God and his righteousnes . If thou seekest it not first but at all leasures , it s a thousand to one thou shalt neuer find it . Vsually men post off this to their age : in their youths they may not heare of religion , for dulling their wits ; then nothing but pleasures : old mens heads must not be set on young mens shoulders : but when they come to be old and ly vpon their death bed , then send for the minister . Is this enough ? I should maruell , if God should be content with the branne and dregges of thy life , when the diuell hath had the flower , and first broaching of the Gospell , There s an old saying . He that neglecteth the occasion , the occasion will neglect him ; as it appeareth by the example of the fiue foolish Virgins . To them which neglect the time is that spoken . You shall seeke me , but you shall not finde me , and where I am can you not come

He that hath lost a ring , and seekes a mile from the place where he lost it , is not like to finde it . Obserue the place , and seeke saluation where it is to be found : that is in Christ , in whom are all treasures . The Iewes sought it in themselues and missed of it . Beware Papist . But where is Christ to be found ? Resort thou to the house of God ; If Christ be any where to be found , it s there , not in an alehouse , and the meetings of profane men .

3 Seeke painfull , not ouerly , as the woman for her groat . Luc. 15. Seeke as for siluer ; search as for gold . prov. 2.4 . The mine of gold lyes not in the first spade : it lyes deeper : it s well if after all paynes , we find it at the last .

4 Continue seeking : hee that continues to the end shall be saued : its worth all our paynes though all should seeke a thousand yeares : giue not ouer till thou hast found .

Israel sought for saluation , in the obedience of the law , but found it not : what shall then become of our wicked profane wretches which seeke not at all ? What shall become of them which seeke only vanityes ? Which fly not , but seeke the corruption which is in the world : that care for nothing but backe and belly : if God reiect the righteousnes and will of the Iewes , what hope canst thou haue which neuer thinkest of God but to blaspheme him ? Which delightest only to wallow in abhominable sins ? I must tell thee that ten thousand thy betters are in hell . Euen such which haue rapt hard at heauen gates , which haue bestowed many howers in prayers , much mony vpon the poore &c. If such as seeke , misse , for seeking amisse , much more those which seeke not at all , or the contrary .

VERSE 8. According as it is written , Esay 29.10 . God hath giuen them the spirit of slumber , or remorse . eyes that they should not see , Esay . 6.9 . & eares that they should not heare vnto this day .

THe latter part of the seuenth verse , that the rest were blinded is proued by a double testimonie . The one of Eliah in this verse ; the other of Dauid . In the two next verses .

That which the scripture testifieth is true .

But it testifies that the multitude of the Iewes are blinded . Ergo.

This first testimony is taken out of two places in Esay . The first part out of Esay . 29.10 . The latter part , which is an exposition of the spirit of slumber out of Esay . 6.9 .

Vse 1. The authoritie of the scriptures ; the ground of truth .

Vse 2. Scripture the best interpreter of it selfe .

In this testimonie are two things . First . The Iudgment . Secondly , the Amplification . The Iudgement forethreatned is Slumber . If I vnderstand our owne tongue , slumber is a kind of vnquiet sleepe , either in the beginning or end of our rest , when euery little thing will awake vs . This cannot bee the meaning ; but rather a heauy dead sleepe is heere vnderstood , translated by Beza , Sopor , as death is called by the Poet Perpetuus Sopor , the Hebrew word is translated by some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Horat. Aquila . The sleep here meant may be likened to Adams when his rib was taken out .

Quest. But is it a iudgement to be cast into such a sleepe ? Many desire it .

Answ. Heere is not meant the sleep of the body , but of the minde Blindnesse of minde and hardnesse , is so called by a metaphore , as if you would say , a spirituall lethargie , when neither the thundring noise of the Law , nor the sweete sound of the Gospell can awake vs .

The Greeke word vsed by Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . from the Septuagint , signifies another thing , namely , pricking and compunction , as if a man had a naile or bodkin in his sides . Now because Esayes word signifies dead ●leepe , Beza translates Pauls word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . though anciently , and properly it hath beene translated Compunction , as is partly expressed in the margine . There is a word in Greeke , very like this here vsed , which signifies sleep , being deriued from a roote , that signifies Night . But this word in no wise doth so signifie . Saint Luke who well vnderstood the Greeke tongue , vseth it for Compunction in the second of the Acts 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 2.37 .

The naturall meaning may well be retained : Dead sleepe being called Compunction by a figure , the effect for the cause , because much or no Compunction can awake it , or rather of the cause for the effect , because Compunction is the cause of dead sleepe ( not in the body , but ) in the minde .

There is a double Compunction of minde ; one comming from sorrow for sinne , as that , Act. 2.37 . another comming from Enuie and Malice , which was in the Iewes , because the Gospell of Christ , whom they crucified , was preached and receiued in the world : this was as a dagger at their hearts . This Compunction of Enuie is heere meant , which is the cause of such a deadnesse of mind , that as a man in a dead sleep heares and vnderstands nothing : so a mind possessed with Enuy , is not patient to heare or conceiue any thing , for its good . Excesse of griefe brings a failing of the mind : Now enuy is a gnawing of the heart against our neighbour . When Stephen preached , Act. 7. the Iewes gnash their teeth , stoppe their eares , their hearts being readie to burst for anger and rage . And when Paul preaches at Antiochia , Act. 13.48 . the Iewes raile , contradict , and stirre vp persecution , so that a man had as good speak to a wall or a dead man , as vnto them . Chrysostome expounds it , as a nayling to their passion , wherby they are vnmoueable in their perfidiousnesse . Theodotian . Some translate it Exstasie , for enuy makes a man beside himselfe , capable of no good instruction . Cyprian calls it Transpunction : Cypr. l. 1. ep. 3. as a vessell hauing a hole striken thorow the bottome , holds not the liquor put in it : so whatsoeuer was preached to the Iewes , their hearts so aked with enuy , that they were vncapable of good counsaile and doctrine , being as senselesse of all good things , as if they were dead .

This Iudgement is amplified by foure Arguments . 1. The Cause . 2. The Effect , 3. The Subiect . 4. The Adiunct .

1. The Cause is two-fold , first Principal , God the Author of this Compunction , not as it is a sinne , but as it is a iudgement : secondly , Instrumentall , Satan : therefore Paul saith , The spirit of slumber : not as God workes grace in his owne , doth he worke this blindnesse in the reprobate , but grace by himsefe , blindnesse by Satan : to whom concerning some Reprobate , God speaketh as it were thus : Satan , is such a one so wretched , that he enuies the Gospell , and spets at it ? Take him to thee , torment him for it , harden him more , that his condemnation may be the greater . God is the Iudge : Satan the tormentor , : by the spirit of slumber is also meant the forcible working of Satan vpon our corrupt nature , as if a man being vpon the top of an hill , and purposing to runne downe , the Diuell should stand at his backe and push him forward .

2. The Effect , Eyes that they should not see , &c. Blindnesse of minde , not to be capable of sauing knowledge , is an effect of malice against the truth .

3. The Subiect , The Iewes , a wise and learned people in the Law .

4. The Adiunct , To this Day , which may be referred to the seuenth verse , Hardened , or blinded to this day : it is all one ; the meaning , not for euer , but to this day . The vaile vnto this day is layd ouer their hearts , but it shall be taken away . 2. Cor. 3.16 .

doctrine God in his iust iudgement giues ouer such as are enemies to the Gospell , to the diuell , to be blinded , that they cannot conuert . Ioh. 9.39 . 2. Cor. 4.3 .

Vse 1. Many , in worldly things , are wittie and of great apprehension , and iudgement , and yet as blinde as beetles , very blocks in religion . Eyes they haue , see they doe , they are no fooles , yet they perceiue not the things belonging to their peace . As Bats and Owles see best in the night , so their chiefest vnderstanding is of worldly matters . As a Moule within the ground is nimble and quicke , but aboue the ground can make little shift : so talke or deale with these men of earthly matters , they are cunning , but speake of Religion , and you pose them as with a strange language . Achitophel , a great Statesman , goes home in a dudgeon , and in a sullen yet hangs himselfe . Could any Ideot haue done more foolishly ? Pray that thy wit may be sanctified , otherwise thou mayest proue an enemie , and be besotted with the worst folly .

Enuy and malice towards the Gospell , makes worldly wise men , spiritual fooles : which is the reason , that , when a worldly wise-man heares the Word , and receiues no benefite , some plaine man that loues it , is edified by it to saluation . He that would grow by the word , must cast away enuy and malice . 1. Pet. 2.1.2 .

It is a fearefull estate to enuy the Gospell , such are giuen ouer to the Diuell to be blinded , and what will not the diuell bring such vnto ? Needes must he goe whom the diuell driues : as he tumbled the swine into the sea , so wi●l he thrust such into all iniquitie . Tell some swearer of his swearing , and he will sweare the more to spite you : this were not possible , if men were not giuen ouer to the diuell : as the Diuell tyrannized ouer Iob , when God hath giuen him license ; so will he rage in thy conscience . Pray with Dauid : Psal. 51.11 . Pal. 143.10 . Lord take not thy holy spirit from me , and let thy good spirit lead me into the land of righteousnes .

Vse . 2. To haue eyes and not to see , to know the truth and to haue no power to apply it to our consciences is fearfull . It is vncomfortable to be borne bodily blind ; much more is spirituall blindnesse vncomfortable .

When Christ came nigh Ierusalem , he wept ouer it : what was the cause ? euen the blindnesse of the Iewes ; Luk 19.41 . Ioh 11.33 . O that thou hadst knowne the things belonging to thy peace , but now they are hid from thine eyes ; thou art blinded . When he raised Lazarus , he groned in the spirit . Why ? for the hardnesse of their hearts . A grieuous plague must blindnesse of mind be , when Christ so wept and groned for them which were stiken with it , when he neuer cried Oh , for all his owne bodily sufferings and bitter passions . Repent of thy malice to the word , that thou maist see .

VERSE 9. And Dauid saith Psal. 69.22 . Let their table be made a snare , and a trap , and a stumbling blocke , and a recompence vnto them .

10. Psal. 69.23 . Let their eyes be darkned that they may not see , and bow downe their backe alway .

HEre is the other testimonie , which is Dauids , where it is auouched that the multitude of the Iewes are hardened , and blinded , and by consequence cast off .

Dauid prophesies of this in the 69 Psalme , ver. 21 , 22 , 23. Paul ties not himselfe to the very words of the Psalme , but being guided by the same Spirit by which Dauid wrote , addes and alters some words , without diminishing of the sense .

Dauid began that Psalme with grieuous complaints against his owne enemies : but the Spirit turnes his meditations vpon the enemies of Christ , whom he curseth ; foretelling what crueltie and outrage they should commit , and what they should suffer for it .

These two verses containe an imprecation , where we haue three things : first , the matter of it : secondly , the persons : thirdly , the cause .

The matter is twofold : first , he curses them in good things , ver. 9. Secondly , he wishes euill things vnto them , ver. 10.

Their good things are set downe in this word , Their Table , Table signifies all creatures prouided for their nourishment , meate and drinke . Ansel . Caieta . Some say , by Table is meant the Scriptures , which are the Manna of our soules . Peter calls them 1. Pet. 2.2 . the sincere milke of the word . Some vnderstand the passeouer , which was made a snare vnto them , when they being assembled to eate it at Ierusalem , were there besieged and taken by the Romanes . All these are good , and to be comprehended . As if he had said : Let all such things , which it is a blessing to enioy , turne to their bane , and be their ruine and destruction .

This is deliuered by three metaphors , a snare , a trap , a stumbling . As birds are inticed by a shrap laid for them , and so taken ; or as a mouse is taken in a trap , or as drunkards stumble at euery stone , and fall , so let them not receiue a blessing in any thing they haue , but let their good things ensnare them to their destruction .

The imprecation of euill things , is of all euil , temporall and spirituall , set downe in two phrases :

First , Let their eyes ( not of bodie but of mind ) be darkened : as if he should say : Take away their iudgement and vnderstanding , giue them a reprobate minde , that they may not discerne betweene good and euil , that so they may runne and fall in finall impenitencie .

Secondly , Bow downe their backe . This is diuersly expounded . Piscator . Aquinas . Cornel. Corn. O curuae in terras animae et caelestium inanes . Some , according to the words of the Psalme , Make their loines tremble , terrifie and affright their consciences . Some , Encline their wils to euill , that they may neuer be able to doe good , though they discerne it . Some , Let them be alway like swine , groueling vpon the earth , hauing no affection to heauenly things . Let their minds be vpon their money , as they are the greatest vsurers in the world . The mindes of such are bowed and crookned to the earth . Some vnderstand it of the captiuitie and slauery they now endure : Let them be in perpetuall captiuitie , vagabonds and slaues ouer the face of the earth , a reproach in the world ; and as slaues haue their backes made crooked by carrying heauie burdens , so let them suffer extreme bondage . All these expositions are good , and to be comprehended : for Dauid curses them in body and soule . Heauie curses are they .

Secondly , the persons are two . First , cursing , Dauid no wicked man , but a Prophet . Secondly , cursed , the people of the Iewes , Dauids owne nation .

Thirdly , the cause : Dauid a holy man curseth his owne people in this direfull manner , surely there must be some great cause . The cause is noted ver. 9. to be a recompence vnto them . why what did they ? Dauid foresaw that they would persecute Christ , speting vpon him , crowning him with thornes : and ( hauing beaten him with their fists ) watching the whole night , making him to carry his crosse , till he faint vnder it , piercing his hands and feete with nayles , his side with a speare , giuing him gall and vinegar to drinke , dealing worse with him the sonne of God then with theeues . Therefore Dauid wisheth : Lord as they will serue my Lord Christ , so let them be serued . As when Christ shall come to enlighten them , they will choose darknesse , so let their eyes be darkned : as they will giue him gall and vineger , so let their table be their snare : as they bowed his back , so euermore bow downe their backs . This is the law of retalion . Iust it is with God that it should be so .

doctrine Persecutors of Christ and his Gospell , are iustly accursed of God . Deut. 18.19 . Ier. 26.4 . Mat. 21. vlt. Heb. 2.1.2 .

Obiect . We are forbidden to curse , by our Sauiour Christ , how doth Dauids practise agree with Christs precept ?

Answ. They are not prayers but prophesies , not that they might be so , but that they shall be so . We must neuer curse our enemies ; but there may be a time when we may curse Gods enemies : ( not such as are curable , for them we must pray , as Steuen , whose prayer was effectuall for conuersion of Paul : ) but such as are incurable . If we know any such , though wee must condole with them as men , yet we must curse them as the enemies of God . In the generall , euery man may and must say , 1. Cor. 16.22 . Let him that loues not the Lord Iesus be accursed . We must reioyce in the iudgement of God , and subscribe vnto it : 1. Cor. 6.2 . For the Saints shall iudge the world .

But heere must be two cautions . 1. That we mingle not priuat spleen & turbulent affections with such imprecations . 2. That we neuer follow Dauid , or any other holy men herein , vnlesse we be sure we haue the same spirit . 1. Pet. 3.9 . This therefore can be no cloke for wicked men , who vse to curse and banne their cattle , neighbours , seruants , wife , children , and whatsoeuer comes in their way ; a most hideous sinne , for wee bee heires of blessing , we may not curse .

Vse 1. The Iewes are cast off to this day for the crucifying of Christ ; though they be no Idolaters , as they were in Egypt and Babylon , neither haue any Prophet , as they had then , yet they are so blinded , that they will not acknowledge it ; yea many of them complaine on their death-beds , that our Iesus torments them , and yet they cannot see the cause of their misery , O Lord open their eyes . Gualter . hom. 62. in epist. ad Rom.

Vse . 2. As an ill stomack turnes good meat into bad humors , so euen good things proue hurtfull to wicked men , specially contemners of the Gospell . Eccle. 5.12 . I haue seene riches reserued to the hurt of the owner ( saith Salomon ) . Make a wicked man rich , he will be proud , couetous , profane . Make Saul a King , he wil runne from God to the Diuell : make Iudas an Apostle , it will be a snare a rope vnto him . In prosperitie a wicked man will forget God , in aduersitie he will blaspheme him . Neither enuy the prosperity of the wicked , nor be greedy of the riches of the world ; vnlesse they are blessed , they are dangerous snares , and it were better to be as poore as Lazarus , then to possesse wealth , without wisdome and grace to vse it : Wisdome is good with an inheritance , but an inheritance without wisdome is a snare .

Vse 3. Esay saith , Eccle. 7. Let them haue eyes to see and not see . They had eyes , and would not see . What then ? Then put out their eyes , saith Dauid , Let their eyes be darkened . O remember this , thou that liuest in the Church , and hearest the doctrine of saluation , and yet will neither beleeue nor obey it .

Wilt thou not see ? well then , thou shalt not . Hast thou a talent ? Occupie to thy Masters aduantage , and thou shalt haue another : if thou vsest it not , it is pity thou hadest it ; take it from him . He that hath the vnderstanding of a man , and yet is as ignorant as a beast ; make a beast of him , as Nabuchadnezzar . Prou. 17.16 . Why is there a price in the hand of a foole to buy wisdome , and he hath none heart ? If hauing vnderstanding , thou wilt not beleeue , God will so smite thee , that from henceforth thou shalt not be able to beleeue .

Vse . 4. The Iewes are recompenced with curses , for crucifying Christ , so shalt thou be which contemnest his Gospell , and dishonorest him by thy wicked life : this is euen to crucifie Christ againe . Nay in some respect this sinne is greater then the sinne of the Iewes : for they crucified him when he walked vpon the earth appearing in weaknesse , but thou dispisest him being now in heauen at the right hand of glory . Leaue thy scoffing , and be a reuerent hearer , and obey : to scoffe at the word , is to giue gall an vineger to Christ , which hee will reuenge at his second comming with flaming fire : and in the meane time with vineger and gall too , that is , horror and anguish of minde through despaire . When thou lyest vpon thy death bed , and cryest in the bitternesse of thy soule , then as thou hast laughed at the Gospell , so wil God mock and laugh at thy destruction .

VERSE 11. I say then ; Haue they stumbled that they should fall ? God forbid , but rather through their fall saluation is come to the Gentiles , to prouke them to Idolatry .

IN the former part of this Chapter hitherto , Paul hath shewed that the Reiection of the Iewes is not totall ; now hee proues to verse 33. that such their Reiection is not finall , but that the multitude , ( I say not , euery Indiuiduall ) shall be generally called before the end of the world , that Iewes and Gentiles may make one sheepe-fold and one flocke , vnder one Shepheard Iesus Christ .

To proue this poynt , diuers arguments are brought by Paul , who alone plainely handles this secret , in which he insisteth the longer , ( which is our aduantage also in the vnderstanding of it ) for the comfort of the poore Iewes , and for the admonition of the Gentiles , as was touched in the beginning of the Chapter .

So haue we in this passage two things : first , arguments to proue the generall calling of the Iewes before the end of the world : and an admonition to the Gentiles not to insult , interserted at ver. 17. to vers. 23.

I confesse that a very learned man , makes all the verses to the 17. to be arguments of admonition to the Gentiles , and that the Apostle comes not professedly to the poynt of the calling of the Iewes , till the 23 verse . In effect it is all one . For if the Gentiles out of that reason ought not to insult , then it must be taken for graunted that the Iewes shall be called . But this in my opinion is more naturall and plaine .

The first argument is in this 11 verse . From the end of Gods casting off the Iewes , which is set downe two wayes : first , negatiuely : secondly , affirmatiuely .

The negatiue end is in these words . I say then : haue they stumbled that they should fall ? God forbid . And it is set downe by a Question & an Answere to it : the more familiarly to take away all scruple out of the minde of the Iewes , who might haue runne mad at the hearing of those direfull curses out of Esay and Dauid . For from thence they might say ; if wee be thus accursed by those holy Prophets , then there is no hope left for vs to recouer the fauour of God and be saued . O sayth Paul despare not . God hath not cast you off to that end ; he hath not made you stumble that you should fall and neuer rise againe ( for to fall is to be vnderstood , finally to fall . ) This Negation is set downe with great earnestnesse , as is vsual with Paul , God forbid . God purposed no such thing , but he propounded some other end to himselfe .

Quest. What is that ? An. viz. That through their fall saluation might come to the Gentiles , to prouoke them to Ielousy .

Here are two ends ; one issuing out of an other . The 1. That saluation might come to the Gentiles , amplified by mentioning the occasion of it : which is the fall of the Iewes .

Quest. God it semes reiects the Iewes that the Gentiles might be called in : may euill bee done that good may come of it ?

Answ. No. And the reiection of the Iewes is not euill but good : an effect of Iustice : a punishment of their rebellion .

Quest. Could not God haue saued the Gentiles , if the Iewes had not bene cast off ?

Answ. Doubtlesse he could , but he pleased not so to doe . The Iewes would not themselues receiue Christ ; nor were they content the Gentiles should ; being herein like the dog in the manger ; it was fit this dog should be driuen away , that the Gentiles might be intromitted and let in at Heauen gates .

The end beyond this : to prouoke them to Ielousy ; that is , to an earnest emulation , to recouer the loue of God their husband .

The reiection of the Iewes begets the calling of the Gentiles and this , the emulation of the Iewes .

To prouoke them to Ielousie . The Greeke word translated to prouoke to Ielousy , cannot be expressed in any one english word which I can call to minde . It was before translated ; to prouoked to follow : both which translations , will make vp the sence , Ielousy being here taken , for emulation as it is rendred . ver. 14.

The roote from whence the word in the text is deriued , signifies : either enuy or emulation . Which though they be sometime confounded , yet they differ greatly .

Enuy is a griefe of minde conceiued at the good of our neighbour , with a desire and endeuour to diminish it , being perswaded that our excellency is thereby obscured . Thus Caesar and Pompey enuied one another . Stimulos dedit aemula virtus Nec quenquam iam ferre potest Caesarve priorem Pompeiuus ve parem . Thus did diuers Preachers enuie Paul , seeking to ecclipse his fame . This is not meant here .

Emulation is also a griefe of minde for the good of our neighbour . But here is the difference : not because that good is in him , but because it is not in vs ; not because he is so good , but because our selues are no better . When a man beholding the graces in his neighbour , and his owne backwardnesse and wants , is grieued at himselfe , and prouoked to vse meanes to attaine such graces . This is emulation . And this emulation shal the calling of the Gentiles at length breed in the Iewes , whereby they shall not be grieued that the Gentiles are saued , but that themselues haue bene such beasts , and are so farre behind the Gentiles , whom they shall be stirred vp with a holy zeale to ouertake . God dealeth with the Iewes , as a schoole-maister with some one scholler , in whom he would faine breed a loue of learning and diligence at his booke ; he praiseth another before his face , and aduanceth him , to set his teeth on edge , that seeing another praised and preferred , he might be prouoked to plie his booke , to obtaine the like commendation .

The argument then you see is most artificially and cunningly framed thus : If this be the end of Gods reiecting the Iewes to call the Gentiles , that themselues might be prouoked to follow the Gentiles ; then the Iewes shall be called : but the first is true , as in the text : therefore the last . Consule epist. Hierom ad laetae de institutione filioe . Ratio argutissima Melancthon .

The proposition is cleared from this , that the end spoken of is Gods end . If the Iewes neuer do imitate the Gentiles in receiuing the Gospell : Then God failes of his end . But this cannot be . Therefore the Iewes shall receiue the Gospell .

Here are two generall doctrines .

doctrine The Iewes are reiected that the Gentiles might be called . Math. 21.43 . Act. 13.45 . experience also proues this .

Vse 1 God delights not in the death of a sinner , neither is that the chiefe end of his decree , though it follow it . He propounds his owne glorie , which is fit should be set forth in their punishment , who will not glorifie him in their obedience .

God , when the Iewes contemne his fauours , doth not refuse to be fauourable to any , but then bestowes them on the Gentiles . This is contrary to our practise and words . If we haue done good to one that hath rewarded vs ill , then we vow neuer to do the like for any . This is corruption : and nothing else but an excuse for the spare of our purses . God doth not so : imitate him .

When the Iewes refuse the Gospell , God giues it to the Gentiles . He is not tied to any nation . Thinke of this O England , which deseruest to be stripped of the sweete blessings thou enioyest . God hath a nation in store , to put into the possession of the fauours thou holdest of him , if thou bringest not forth fruites worthy of the Gospell thou hast . He that vsed not his talent well , had it taken from him , and giuen to another before his face . When Saul behaued not himselfe well in his kingdome , it is giuen to Dauid . Hold that thou hast , O England , lest another take thy crowne .

doctrine 2 The vocation of the Gentiles is the prouocation of the Iew . Deuter . 32.20 . and ver. 15. following .

Vse 1. God is in finitely good , who out of the greatest euill , the sinne of the Iewes , can bring so great good as the saluation of the Gentiles and Iewes . He makes treacle of our poison : and neuer would suffer any euill to be , if he knew not how to bring good out of it . Our very enemies who seeke to mischiefe vs , shall thereby promote our good : as in the example of Ioseph . So haue I seene some mans reputation shine the more being enuied . For enuie diminisheth not , but increaseth our praise . Some haue grieued that they haue not bene enuied , and others haue wished this as a great plague vnto a man , not to be enuied , because enuie hath bene holden a true marke of vertue in the partie who is enuied . Themistocles . Qui ducis vultus et non legis ista libenter , Omnibus inuideas , Inuide , nemo tibi . Martial .

The Iewes shall be prouoked to embrace the Gospel , by the faith of the Gentiles . Learne what vse to make of the good gifts thou seest in others . Praise God for the vertues of thy neighbour , and pray to haue the like in rhy selfe . Looke vpon thy wants by the glasse of his goodnesse , and say , Father blesse me also . Let it stirre thee vp to a holy emulation and strife to do as well , nay better : as Peter and Iohn stroue to out-runne one another to the sepulchre . Let vs consider one another , and prouoke to good workes .

Vse . 2. There are three sorts of men offending herein . 1. Such as neuer regard good or bad men , all are alike vnto them . They after a stupid maner , consider not a mans gifts , but a gay coate or a gold ring : they walke without obseruation .

2. Some will consider their neighbour and their gifts , how they are qualified and spend their liues , but as the diuell considers the seruants of God , to mischiefe them . These are enuious persons , most grieuous sinners . Enuy is noted by the Fathers to be the worst of all sinnes , and therefore one of them saith , Greg. Mag. li. 5. cap. 34. that indeed , in other sinnes the Diuell powres his poyson into men ; but when he workes vpon an enuious man , he shakes his bowels , as when we would haue dregges and all , we shagge and shake the vessell vp and downe . Beware of this sinne , it seldome obtaineth pardon . As it is the worst of sinnes , so the iustest , as a Viper eating out the bowels where it is bred . Hieron . in cap. 5. epist. ad Galat.

3. Some consider the good , but not those which are better then themselues : only looking at their inferiours : as the Pharisee pickes out the Publican for comparison . This consideration breeds not a striuing vnto more godlinesse , but a spirituall sloth . If thou be a Magistrate or Minister , or common Christian , it may be there are some inferiour vnto thee in good abilities : but looke thou vpon the best , and striue to attaine to them . If beneuolence be to be gathered for the poore , follow not him that giues least , but weighing thy ability , proportion them who are most liberall . Occupat extremum scabies . It is a shame to be in the lagge , striue to be formost : As the light of the Sunne drawes men out to their labour and businesse ; so if thou hast a neighbour shinning as a starre in grace , let his light draw thee to please God .

VERSE 12. Now if the fall of them be the Riches of the world , and the diminishing of them , Or decay , or losse . the riches of the Gentiles : How much more their fulnesse ?

IN this verse , is the second Argument to proue the calling of the Iewes , taken from the effect of such their calling , namely , the profite and benefite comming thereby to the world .

If the fall : The word signifies Fault as well as Fall , and so reade the Vulgar and the Ancient : expounding Fall infidelity ; and then the meaning is : If their infidelitie , much more their faith : there is no difference in the sense , if you say Fault ; but Fall or Ruine is better , so is it the same with Diminishing : their fall , that is , from their excellent estate , their Casheering as you may say .

The Riches : Not Temporall , but Spirituall , as the Gospell , Faith , Repentance , &c.

Of the World : By World is meant all Nations beside the Iewes : for when the Iewish Church stood , there could no stone be hewed for a Spirituall Temple , but in Iury , nor any pearle found but at Ierusalem : but now God casts his bounty ouer all the world , which was before , in comparison of Iewry , a waste wildernesse .

The Diminishing : Not the paucity of beleeuers , meaning the Apostles , as though when they shall be called , they should be all Preachers with Enoch and Elias , for the conuersion of the world ; for that shall not need , in as much as the Iews shal not be called till the fulnesse of the Gentiles be come in : but , their inferiority , their abasing , they being thrust , as we may say , into the lowest forme ; their lessening in account with God .

Of the Gentiles : the same with World as before .

Their fulnesse : That is , abundance , multitude , ( in comparison of their present fewnesse recei●ing the Gospel ) as when much of a thing is in a vessell , we say it is full ,

The Argument is thus framed and conceiued , as Caluine obserueth . Whatsoeuer is profitable for the world or Church , God will doe : but the conuersion of the Iewes Nation will be exceeding profitable .

The Proposition is grounded vpon the exceeding goodnesse of God : the Minor is proued in the text , from the lesse to the greater , thus , If their casting out be profitable , much more their calling home : for , if that which is euill and workes by accident doe good : then that which is good , will much more , working naturally and by it selfe . But the first is true , as experience hath proued : therefore the second .

doctrine The generall calling of the Iewes , shall be the inriching of the world . Which so much the more appeares by Pauls manner of setting it downe . How much more ? as if he admired it , and were not able to expresse or conceiue . Some learned men apply hither , Esay 24.21 . Ezech. 38.8 . and Reuel . 21. I confesse I can bring no plaine place to back this : But Pauls owne authority is sufficient , because wee know hee wrote by the Spirit .

Vse 1. God makes all mutations and changes of States and Kingdomes to serue to the good of the Elect : If the Iewes stand , it is good : so is it , if they fall ; and shall bee in their rising againe . The prosperity of Egypt shall serue the good of Abraham : the Destruction of Egypt , the good of his children . All his wayes are good to such as keepe his Testimonies . Psal. 25.10 .

Vse . 2. The Conuersion of the Iewes shall bee the riches of the world : The more receiue of the treasures of Gods grace , the greater is euery ones part : so is it not in the treasure of Princes : If the King bestow a thousand pound vpon one man , it is a great gift : if vpon two it is the lesse to each by halfe , if vpon a thousand , it is but a small matter to euery one . But in Gods treasures , multitude of partakers , diminish not , but increase anothers part . The more drinke of the waters of life , the more floweth the fountaine : the more the merrier . Where two or three are gathered together , there is Christ ; but where more , there he is the more gratiously . If thou beest alone , thou shalt not want grace ; but thou shalt haue more , if the number increase . The prayer of one auaileth much , how much more the prayers of many righteous ? Vis vnita fortior Force vnited is the stronger . Many streames make a great riuer , many drops a great floud , many sparkes a great flame . How might wee preuaile with God , if our whole people would ioyne with one minde and affection in the seruice of God ?

If our Brownists would leaue their corners ( where some few silly ones of them meete ) and ioyne with vs , wee might both be bettered . Grieue not to see the number of professors and hearers of the Word increase : it is no mans losse , but euery mans aduantage : Helpe and further the conuersion of others : so shall we haue the more to giue counsell and good example ; to pray for one another , and to prouoke vnto godlinesse . Company oft times drawes vs on to doe that cheerefully , which alone wee haue no courage to meddle with all . When we haue no stomacke , company oft-times sets vs on feeding : euen a iade , which is dull alone , goes cheerefully in company .

Vse 3. The Gospell , Faith , Repentance , &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 way fit to saue men ; and those which being fit , by their silence and negligence suffer men to perish .

Vse 3. Paul hath a great desire to saue them of his owne flesh : ordinate charitie first regardeth ones owne . So euery man , first for his owne family : and euery Minister , first for the flocke committed vnto him .

Vse 4. The glorie of a Minister is principally in his learned and painfull preaching . Maintenance , degrees , dignities , make not a Minister honorable , but are badges of such : our Church and state , appointing these as rewards of them who deserue to be honoured for their learning and worthinesse ; 1. Tim. 5.17 . being a part of that double honour allotted for them by the Spirit of God .

There is a great deale of contempt cast vpon the ministery , and euery base fellow can be eloquent enough in disgracing the Clergie . The way to redeeme our function from the scorne of men , is painfulnesse in our calling , and sufficiencie of holy gifts for ministerial emploiments : without these , preferments will not do it . As a gold ring in a swines snout , and beautie in a woman without discretion , so is dignitie conferred vpon a man unlearned and negligent .

Paul was , both for person and means , very meane , yet when the Galathians heard him preach , they esteemed him as an Angell , and held him so deare , that they would haue pluckt out their eyes to haue done him good . As the honour of a King is in the multitude of his subiects , so the glory of a Minister in the multitude of them he conuerts . As the credit of a schoolmaster is to send many to the Vniuersities , and of a Physition to heale many patients , so is it the fame of a Minister spiritually to cure many , and to send them to heauen .

Let vs therefore spend the candle of our life for the enlightning of others this will credit vs ; for we ought to be had in singular estimation for our workes sake .

Vse 5. There are three ends of a Minister in his preaching : first , to obey Gods commandement and the Churches who haue called him forth to preach . Secondly , to saue the soules of his hearers . Thirdly , that their hearers thriuing vnder their labors in faith and godly life , may be a prouocation to others to follow them . In aiming at , and attaining these three , we glorifie God .

These also must be the ends of hearers in hearing , that they may set forth Gods glory : first , to obey Gods commandement : secondly , to saue their soules : thirdly , to prouoke others by their example , and so to saue them . Art thou seasoned with grace by hearing ? liue so , that thou mayst rellish and season others , that those which will not be wonne by the word , may be won to the word by thy good conuersation .

Examine thy conscience , hast thou done thus ? or rather when thou hast come from a sermon , hast thou not by swearing , lying , backbiting , false dealing , quarrelling , drinking , &c. caused profane men and women to blaspheme Christ and his Gospell , and to wound them through thy sides ? If it be thus , it were better that a milstone were hanged about thy necke , and thou throwne into the bottome of the sea . Is this to gaine Iewes and other profane men to the faith ? Nay , it is to make Iewes , Turks and Infidels to renounce Christianitie ; and those which are profane among vs , to hate the profession and preaching of the Gospell the more . What a blessing shall it be to thy soule , if thy godly , iust and good conuersation , liuing according to thy profession , bring others on to loue and heare the word , and so to be saued . I testifie to thee in the word of a Minister , that thou oughtest so to liue as thou maist bring credit to the Gospell , and prouoke others to the faith .

VERSE 15. For if the casting away of them be the reconciling of the world , what shall the receiuing of them be , but life from the dead ?

IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one , but that son their former life shall not come into remembrance . They shall liue more . And all this is deliuered by an Interrogation , to shew that such happinesse and beautie shall then come to the world , as we cannot imagine .

doctrine The calling of the Iewes shall be a new life and happinesse to the world : so before vers. 12. It is the iudgement of Peter Martyr a very learned man , besides others , that many things are spoken by the Prophets of the calling of the Iewes , and of the happines of the Church , which are not yet fulfilled , and therfore are to be expected at that time .

Vse 1 Fellowship in grace , is no hinderance to them which haue receiued grace , as before .

Vse 2. Againe , heere wee are to be put in minde , to pray for the calling of the Iewes , which shall bring so much good to the world : as the sisters sent to Christ in the behalfe of their brother Lazarus ; Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes : My spirit reioyceth at the remembrance of that day . O , how will the Iew put on , as being ashamed to be ouergone by the Gentile ? How eagerly will he follow ? not a snailes pace , which is the fashion now ; but euen flying with the wings of knowledge and zeale : wee haue now the start of them , let vs set the best foot forward and keepe it .

Vse 3. Till we be conuerted , we are enemies , and in open hostilitie with God : the regenerate are Gods friends : hee will saue his friends , but as for his enemies they shall be slaine before his face .

Nay till we be called , we are dead , starke dead : The father said of the prodigall childe being returned : This my sonne was dead , but now is aliue : Luke 15.29.31 Dead , though not bodily , yet spiritually , which is the very suburbs of hell . Such as liue in pleasure are dead . 1. Tim. 5.6 . So much difference betweene vnconuerted men and conuerted , as betweene dead and liuing men . As the countenance of a dead man is gastly , and his carkas proues soone vnsauoury , so vnregenerate men are odious in the sight of God and men ; notwithstanding their outward ornaments and odours , which is nothing else , but the perfuming of a peece of carrion . Hee that keepes company with the wicked , is like the spirit that haunted the graues ; as thou hopest to be separated from them at the day of iudgement , so now stand vp from the dead , that thou mayest receiue light . Ephes. 5.14 .

The ministery of the word , is the voice of God calling vs from death to life , from hell to heauen ; those which contemne it , must needs be swallowed vp of death , If God hath breathed into thee the life here spoken of by this meanes , manifest it by thy loue to the word , & by the actions of life . Drunkennesse , vncleannesse , &c. are dead workes , Hebr. 9.14 . so called , because they bring death , and are performed by them which are spiritually dead : But godlinesse hath the promises of this life , and of that which is to come . 1. Tim. 4.8 .

VERSE 16. For if the first fruite be holy , the lumpe is also holy : and if the roote be holy , so are the branches .

HEere is another Argument taken from the relation of the Iewes , to the couenant made with their fathers : thus , A holy people shall not be finally reiected : But the Iewes are a holy people : Ergo. The Minor is proued by the likenesse of the effect with the procreant cause , thus : That whose procreant cause is holy : is holy : But the procreant cause of the Iewes is holy : namely , Abraham , Isaak and Iacob . Ergo.

The proposition of the last Syllogisme is heere auouched by Paul , vnder two elegant similitudes . First , from the law of Ceremonies in the first part of the verse . Secondly , from the law of Nature , in the last .

The Patriarkes are compared to the first fruits and roote : the people of the Iewes , to the lump and branches . The Iewes then descending from those Patriarkes , to whom and their seed for euer the Couenant is made , are still in the Couenant , and therefore their state not desperate .

If the first fruits : This hath commonly beene rendred by a word which signifieth an Assay or Taste : as when a Cook by tasting a spoone full of his prepared broth , knowes how the whole messe tasteth . This taste they make to be the Apostles : but this doth eneruate the Argument , and is not to the purpose . It is better translated first fruits , hauing reference to the Patriarkes , to whom the Couenant was made .

Concerning these first fruits the law is set downe , Leuit. 23. where the people may not put sickle into their corne , till they haue offered a sheafe to the Lord , and then it was lawfull for them to reape it , and hereby they had assurance , safely to Inne their whole croppe . Hence by allusion is our Sauiour called the first fruits of them that sleepe , because our Resurrection depends vpon , and is assured by his . Also when they had their corne in , and made ready of it for their vse , they might not eat of it , till they had offered two loaues to the Lord and then was their whole lumpe sanctified and made lawfull for them to eate .

Quest. Why did God command these ceremonies ?

Answ. To teach the Iewes hereby , that they receiued all blessings from the Lord . So that as Princes and Nobles , when they bestow Mannors vpon deseruing seruants , make reseruation of some fealtie , seruice rent , or such like ; onely to shew that they hold of them . So God required this of the Iewes , that they might know they held in chiefe of him . This law in regard of the Ceremonie is abolished , but the morall part is perpetuall , namely , that we ought to be thankfull to God for his benefits : A thing that the wisest Heathens obserued , which may the more shame many of vs , who day and night partake of Gods good blessings , and yet make none or a slender acknowledgement for the same .

But to returne to our matter : The sanctification of Abraham , Isaak and Iaacob , to be the people of God , sanctifieth outwardly all their posterity : As when the two loaues were offered , not only that lumpe or batch of dow , from whence they were taken : but euery kernell was sanctified to the nourishment of them and theirs : so the very last man , that shall bee borne of that Nation , hath right to the Couenant .

The same is the sense of the other similitude : The branches follow the Nature of the roote , so doe the Iewes the state of of those holy Patriarkes in regard of the outward things of the Couenant .

Obiect . I , the next Generation .

Answ. Nay , euen as not only the lowest boughs which are next the root partake of the nature of the root , but the highest twigg that is farthest of from the same ; so not only the next generation partake of the benefit of the couenant to bee the people of God ; or those which returned out of Egiptian or Babilonian bondage ; or those which liued in Christs time , but euery Iew to the end of the world . They are still to be acknowledged a holy people and in the couenant in regard of right , though not in regard of possession . For the couenant was not limited for any terme , but is euerlasting .

Concerning the holinesse here spoken of ; Aquin. some distinguish it into actuall , and potentiall , denying the first and granting the second : But potentially any Nation is holy as well as the Iewes ; God can make them so : But heere is meant a present holinesse , which is only in regard of the Couenant , and their right vnto the promises by the same .

doctrine The Iewes are still a holy people . This appeares by their euidence and their letters paten●s , the tenor of the first grant running thus : The God of Abraham , and of his seed after him , in their generations by an euerlasting Couenant , Gen. 17.7 . So reade Act. 2.38.39 . and 3.25 . They are called the children of the Couenant , being for euer separated in the loynes of their Fathers , vnto the Lord . And though some of them , for their particular haue forfeited their estate , yet s me particulars cannot forfeit the priuiledge granted to the whole Nation .

Ob. The Nation of the Iewes is before called Rebellious : how then can it now be called holy ?

Ans. There is a double holinesse : First , of Regeneration . Secondly , of the Couenant : in regard of the first they are rebellious ; in regard of the second , they are holy .

Ob. We are by nature the children of wrath as Paul acknowledgeth of himselfe being a Iew . Ephes. 2.3 . How then can the Iewes bee holy by nature or birth ?

Ans. Both these may be in one subiect because they are not in the same respect : The former definition of holinesse makes it plaine . In regard of the first , Children of wrath : in regard gard of the second , Holy by nature . The first cannot be conueyed by parents to posterity : The second is , as for example , A Gentleman is chosen to some great office , whereby he is a great Lord : he begets a sonne ; this sonne is a Gentleman by birth , but not a Lord : because the honor of his father was not inuested in his bloud , but a speciall grace conferred on his person . Indiuiduall and personal accidents , are neuer deriued , but common are ; as to be the people of God : So we beget children , who though they are borne in originall sinne , yet also within the Couenant . As a sonne of a Free-man of London , is borne free , though lame or deformed : so are our children , free of the Church , though originally polluted . The same person may be the child of wrath by the common condition of Nature in Adam . And yet holy by the common condition of the Couenant in Abraham .

Vse 1 The children of Christians , are borne Christians and holy : by vertue of the Couenant hauing right to the initiating seale of the Couenant , which is Baptisme : which right , if they were not borne Christians , they could not haue . Before Baptisme our children , are eyther Heathen or Christians : But not heathens : for then they might not be baptised till they had made confession of Christ with their owne mouth . Therefore they are borne Christians . Baptisme maketh not a Christian , but signifieth . As there are Iewes by nature , so Christians . If any alledge that of Hierome , Hieron . aduersus vigil . we are not borne , but reborne Christians , : the answere is ready : we are not borne regenerate Christians , but to be regenerate . The saying must bee so vnderstood , or else it is false : we beget Christians , not Beleeuers .

Vse 2. The children of Christians dying before Baptisme , dye not as Heathens and Turkes , but as Christians , therefore they haue hope , and their parents may bee comforted ouer them . The Doctrine of the Papists , teaching that children dying vnbaptised are damned , is a cruell doctrine , without ground in the Scripture .

Quest. But what is to bee thought of such children which die vnbaptised , whose parents die without repentance ?

Ans. The sinne of the next parents cannot barre the priuiledge of the childe : who may make claime from some others of his Ancestors who haue beleeued . And by such parents making profession outwardly , such a childe may haue a right to the outward things of the Couenant ; yet parents would bee admonished , to deliuer ouer their euidence and charter to their children as fast as they haue receiued the same . For though the title of children whose parents are wicked is good to the sacrament ; yet it is more comfortably deriued , from next parents beleeuing .

Vse 3. Thou shalt neuer haue comfort that thou art born a Christian , til thou beleeuest as a Christian should doe . He that is free borne , and will vse his freedom , must obserue some ceremonie , and receiue some instrument testifiing the same : so though we be borne of Christian parents , yet there is something to be done on our parts , we must beleeue and repent ; the sinne of the father preiudiceth not the beleeuing ; nor the righteousnesse of the father saueth the vnbeeleeuing childe .

It s a credit to be borne of religious parents if we be religious . If a man haue a thousand pound land a yeere left him , and spend it all in riotous liuing , what credit is it for him to brag that his friends left him such an estate ? nay it is a shame to him : so if the vertues of our parents liue in vs , it s a grace to vs , otherwayes , the contrary . It s better to be religious , and the sonne of wicked parents , then being the sonne of godly parents to be wicked . He is truly noble that is good , but a wicked and vitious man , though he came of a worthyer father then Abraham , is to be accounted base . Walke in the steps of thy godly parents , and if they were not godly , redeeme the basenesse of thy family , by thy holynesse and vertues .

Vse 4. Art thou borne a Christian ? Why then liuest thou like a Turke or heathen , in all manner of vitiousnesse and profanenesse ? If thou beest free borne , why becommest thou by thy wickednesse the diuels slaue ? As thou bearest the name of Christ so liue like him . When young Tobit , married her , whose seuen former husbands were slaine for their vitiousnesse , he speakes to her the first night , being in the bed chamber , after this manner : sister let vs pray vnto God ; for we may not come together as the heathen , for we are the children of the Saints . So when thou art tempted to euill , thinke and say thus . I am a Christian borne , God forbid that I should defile my selfe with heathenish and wicked manners .

VERSE . 17. And if some of the branches be broken off , and thou being a wild oliue tree , wert graffed in a mongst them . And with them partakest of the root and fatnes of the oliue tree .

18. Boast not thy selfe against the branches : but if thou boast thou bearest not the root , but the root thee .

IN these verses and so to the 23 , Paul digresseth , stepping a side to call vpon the Gentile , admonishing them not to dispise & insult ouer the Iewes , notwithstanding their reiection , and their endowment with their priu●ledges : for as the Iewes hated the Christians for their admittance to the grace of the gospell , so the gentiles specially of these times contemned the Iewes . So that the very name of a Iew is of odious account , though indeed , we ought to account it a name of honour .

Paul ●als into this discourse purposely ; but takes occasion from the 16 verse ; from whence some Gentile might or did say . We acknowledge the root of the Iewish nation to be holy ; but what good doth the holinesse of the root to them : they being reprobated of God forlorne , vagabons , rebells , hauing crucified the Lord of life ?

Vnto this Paul answeres . ver. 17.18 . As if he should say , I graunt that some of the branches be broken off , and thou being a wild oliue art graffed into that stock and roote : yet ( remembring thine owne originall ) boast not thy selfe , dispise not , nor vexe the branches ; for if thou beest puft vp , thou bearest not the root ; but the root thee .

Here are two parts : 1. An admonition : 2. the reason .

The admonition is in these words . Boast not thy selfe against the branches .

Boast not thy selfe : the word signifieth such a carriage , whereby wee shew disdaine , in scornfull lookes , and words .

Against the branches : that is the Iewes , whether remaining in the oliue , or broken off .

The reason is two fold : the 1 ver. 17. the other ver. 18.

The first reason is from a comparison of the estate of the gentiles before their calling with their present . Their former estate was an estate of wrath : their present estate of mercy . The force of the reason is this : those which being in a forlorne estate ; are of meere grace aduanced , may not boast themselues against others . But the gentiles being in such estate were of meere grace aduanced : Ergo.

This estate of the Gentiles past , and present , is set downe vnder a most elegant similitude .

In their first estate , they are compared , to a wild oliue which is a tree growing in the wast wildernesse , vnfruitfull , with exceeding bitter leaues , Ier. 11.16 . which the husbandman makes little reckoning of but to hew downe and lay at the fires back . This estate is amplified by the Antithesis of the naturall estate of the Iewes , which is compared to a sweet or garden oliue , fayre , greene , and flourishing .

Their present estate is , that they are graffed into the naturall and sweete oliue , which is the Church of the Iewes : they are not made Iewes , Rom. 6.5 . but brought into the fellowship of that Church by the calling of the gospell , for graffing in , signifies effectuall calling and conuersion to God .

This graffing in , is amplified two wayes : 1 from the occasion of it , which is the breaking off of some of the branches , that is casting away some of the Iewes for their vnbeleefe : all were not cast away ; for all were not vnbeeleuers : we are graft in among them which remained ; or for them ( as some reade ) which were cut off .

Secondly , from the effect of this ingraffing : which is a partaking of the iuyce and fatnesse of the naturall oliue . An Oliue is of a iuycie and oylie nature . The grace promised in the couenant , is called fatnesse : because it is as wholesome to the soule , as oyle is to the body . A like phrase is in the Psalmes , My soule , saith Dauid , Psal. 63.6 . shall be satisfied with marrow and fatnesse . The fauour of God shall be to Dauid as marrow and farnesse to an Epicure . The grace also which we receiue from Christ ( for of his fulnesse we receiue ) Iohn 1.16 . is called oyle of gladnesse , Hebr. 1.9 . because it gladdeth the conscience of sinners . We partake of this fatnesse by incision into the stocke , which is the Church of the Iewes . This effect is set forth by an adiunct : we partake , not alone , but with them , that is the Iewes , remaining vnbroken off : so that by what grace the Iew is nourished and saued , by the same grace are we .

The summe : The Church of the Iewes is the stocke or body of a sweete oliue . The roote is Abraham , Isaac and Iacob , with relation to Christ , who fils both roote and body with oyle and fatnesse . Out of this body sprout many naturall branches : some proue vnfruitfull , which the husbandman , which is God , breakes off : and because he hath respect to the beautie of his tree , not delighting to see it mangled , he goes into the wildernesse ( the rest of the world out of the pale of Iewry ) and gathereth of the wilde oliue tree ( that is the Gentiles ) impes which he grafteth in the roome of them which are broken off , and among them which stand ; whereby these wilde impes grow into the naturall oliue , and partake of her fatnesse with the rest of the naturall branches .

The second reason is vers. 18. taken from the relation betweene the roote and the branches : as if he should say : Despise not a Iew , for he is a branch of that body and root which beares thee : he is a naturall child of Abraham , who in some degree is despised ( which is vnreasonable , in as much as he is the roote that beares thee ) when his children are despised .

doctrine The Gentiles may not despise the Iewes . They which are aduanced by grace , are not to boast against them which are in misery . Psalme 41.1 . Exodus 23.9 . Deutreon . 10.19 . 1. Corinthians . 13.4.5 . The Pharisee disdained the Publican as a varlet or base fellow , with , This Publican . But the Publican disdaines not him , nor is disdained of God , as the Pharisee was .

The vse of this is either in respect of the Iew , or of the Gentile .

In respect of the Iew :

Vse 1. Some of the Gentiles are broken off , some not at all . The Church of the Iewes was neuer cast away ; onely the vnbeleeuers . are broken Putata est oliua non amputata . Ansel . The oliue tree is pruned , but not stocked vp . The body and some of the branches remaine , into which and among whom we are graffed .

We are graffed in among them , and reciue of the fatnesse with them . The Church of the Iewes , not of Rome , is properly our mother Church . We must be the seed of Abraham , if we will haue the promises , and therefore beleeuing Gentiles are called the children of Abraham , not naturall , but by incision . We bring nothing to the Iewes , but receiue all from them : for saluation is of the Iewes . Ioh. 4.22 . The Gentiles are not called to make a seuerall Church by themselues , neither do they so : for there is but one Church . But they are called to be members of the Church of the Iewes , as Christ saith : Ioh. 10.16 . I haue other sheepe ( saith he ) which are not of this fold . What sheepe ? what fold ? Sheepe , that is , elect among the Gentiles . This fold , that is , the Church of the Iewes , Them must I also bring : whither ? to the fold of the Iewes , that there may be one fold or Church , and one Shepheard .

In regard of the Gentiles .

Vse 1. Thou art made partaker of the fatnesse . The same fatnesse nourisheth the naturall and ingraffed branches . The Iew is saued by faith in Christ , so are we . Act. 15.11 . There is no difference betweene the way of saluation in the old and new Testament , but as this : In graffing , there is clay and binding about . The Iew is bound about with a red ligature in regard of circumcision ; we with a white , in regard of Baptisme and the white garments then vsed .

Let vs not then boast our selues against the branches : for though they deserue the contempt that is cast vpon them , yet woe be to them which are instruments to vex them . Assur the rod of Gods wrath to that people is cast into the fire ; Esa. 10.12 &c. and shame couereth Edom for euer for his cruelty to the captiued Iewes . Obediah . Let vs loue them as we haue good cause for the roots sake . There is no name of any nation that is named vnder heauen it not in contempt . The life of this application we want , because the wisdome of our lawes hath for their outrages long ago banished them out of this kingdome . But whensoeuer thou thinkest of them , thinke honourably , pitty and pray for them .

Vse 2. We are here taught also three things to consider of 1. What we were before this grace receiued wherein we stand . 2. How to carry our selues in this state of grace . 3. How to know whether we haue receiued true grace , be ingraffed into the naturall oliue or no.

1. We were before our ingraffing , wild oliues . Euen as the cursed heath in the wildernesse , without Christ , without God , strangers from the common wealth of Israel , Ier. 17.6 . from the promises and from the life of God , very caytifes : this Paul bids all Gentiles to remember , Eph. 2.11.12 . that wee may prayse God for his mercy .

2. Hauing receiued grace , carry thy selfe without boasting against them that want grace : when thou seest a profane wretch disdayne him not , but mourne for him , and say , Lord looke mercifully vpon him and turne his heart . Considering thy selfe , and remembring thy former estate haue compassion on thy neighbour .

3. Those which partake of the fatnesse of the oliue , are ingraffed ; this fatnesse is the grace giuen to the root , which is double : the grace of iustification , and sanctification . If iustified and sanctified : then ingraffed .

1. For iustification : oyle is good for medecine , healing wounds , and asswaging payne , also it makes the countenance cheerefull : Psal. 104.15 . so the grace of our Lord Iesus , which is called the oyle of gladnesse , maketh the righteous merry and ioyfull . Feelest thou the mercy of God in the pardon of thy sinnes , and hast peace with God ? This is the fatnesse of the oliue ; thou art ingraffed , and become the child of Abraham , the child of God .

2. Sanctification may be knowne by effects and properties of it . The effects are three . 1. In the heart . 2. In the tongue . 3. In the life .

1. If thou beest graffed in : then thou hast the heart of Abraham : thou louest goodnesse and hatest euill : thou art vpright and sincere : The wood of the oliue will not rott ; Cariem 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 Argument 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 Concession , 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 & accidental 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 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 instrument 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 p●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 his owne . And God can take away thy knowledge , and make thee an Ideot , or strike thee with madnesse ; and if thou beest rich , in the turning of an hand , hee can make thee as poore as Lazarus .

5. Doth thy heart tickle thee , because of thy knowledge , faith , patience , & c ? Sit downe and cast thy account , thou shalt finde vpon thy reckoning that thy wants are more then thy receipts : for one thing thou knowest thou art ignorant of ten : If thou hast one good thought , thou hast a thousand ill ones , which arise out of thy heart , as the smoke out of the bottomlesse pit . As Goliah is bigger then Dauid , so for the terme of this life , corruption is more then grace . Looke vpon thy dulnesse in prayer , thy wandering thoughts , thy hypocrisie , &c. Hold thy selfe to this taske , and thou shalt finde more cause of mourning then of Pride . As ballast is to the ship , so will this meditation be to thee , that thou shalt not be turned about with the waues of selfe-conceit . Pliny records a secret of the Bee , Plin. Nat. hist. lib. 11. cap. 10. that in a storme , it getteth vp a little stone , by the weight of it to flye the more steadily , and to get home in safety . If thou bee in danger to be blowne away with pride , let the thoughts of thy wants be to thee as this little stone .

3. The parties that stand in need of these remedies , are all men , specially those which are extraordinarily graced by God , euen such as are truely sanctified : all other sinnes are in euill , this is in that which is good , and therefore the harder to be auoided . Themistocles . We are all of his minde , who being asked what song he delighted most to heare , said , that wherein his praises were set forth : when wee passe the streetes , how doth it please to heare the people say , There he goes , a very worthy man ; it is incredible , how this steales vpon Gods best and most sanctified children . Euen Paul hauing receiued extraordinarie reuelations , must be taken downe with the buffettings of Satan , lest hee bee proud . Hierom that liued a retired and mortified life , said , that he could hardlier be brought to want arrogance , then gold or siluer . Study and pray for Humility , the honor of a Christian . It is the first , second and third thing to bee sought for of a Christian , as pronuntiation is of Demosthenes his Orator . Moses face shone when he had talked with God , Exod. 34.19 . and he wist not . And excellent degree of grace is it , to be excellent , and not to take notice of it . As boughes the more laden with fruit , are the more lowly , and as when the Sunne is at the highest , our shadowes are at the shortest ; so the more grace would be adorned with the more humility .

The Diuell will tempt thee to all vitiousnesse ; if he cannot preuaile that way , he will tempt thee to be proud of thy goodnesse ; yea to be proud , because thou art not proud . In the middest of grace , pray for an humble heart .

VERSE 20. — But feare .

THere is a worldly feare , and a feare that hath respect to God , which is Seruile , or Filiall : this , Initiall or more perfect . The filiall feare is heere meant , which makes vs carefull not to displease God our Father .

Feare : that is , looke to thy standing : for feare bringeth forth care : and they that feare not , are carelesse .

doctrine He that beleeueth feareth God , 1. Pet. 1.17 . If you call him Father ( there is faith ) then , as it followes , passe your time in feare , 1. Cor. 10.12 He that thinketh he standeth ( there is faith ) let him take heed he fall not ( there is feare ) Phil. 2.12 .

The Papists from this and the like places teach , that we are vncertaine , and must doubt of our saluation . He that feareth doubteth ( say they ) but he that beleeueth , feareth . Ergo. We deny the Maior , being vnderstood of filiall feare , as it must be in this place , for filiall feare causeth not doubting , but more sure standing .

Blessed is the man that alway feareth , saith the Spirit , Prou. 28.14 . but alwayes to doubt were no blessing , but a rack to the conscience . I will put my feare in their hearts , saith God , Ier. 32.39 . that they shall neuer depart from me . So then there is a feare of assurance , ( this is filiall : ) as well as a feare of doubting , ( this is slauish : ) He that is in the toppe of a tree , if he feare to fall , will claspe the better hold . He that is carelesse hath no firme securitie , but he that feareth may be secure .

Vse . 2. This feare manifesteth faith ; for where there is faith , there is a grace whereby we are afraid to doe any thing which may offend God , and weaken our faith . Art not afraid of drunkennesse , whoredome , blasphemie &c. then hast thou no faith ?

He that hath a charge of money vpon the way , how carefull is he ? how often is his hand vpon his sword ? his eye is busie at euery corner and crosse way , to discerne dangers : and when he comes home , is carefull to locke it vp , and the more his treasure is the more is his care : but a man that hath no treasure in his house , leaues open his doores , and feares nothing . So the want of feare argues the want of faith . Remember the pretiousnesse of Gods fauour , and of the bloud of Christ , whereby thou art redeemed , and be ashamed of thy carelessenesse , whereby thou squandrest away that which is so dearely bought .

VERSE 21. For if God spared not the naturall branches , take heed lest he also spare not thee .

IN the 20. verse , the Apostle admonished the Gentile , thus : Be not high minded , but feare : In this verse is a reason of that Admonition , and in the 22. ver. the Conclusion of this whole Digression .

The reason is taken from the effect of the contrary : If they be high minded and feare not , God will punish them ; as if he should say , Thou standest on the top , thou must not hane high conceits , lest thou come tumbling downe . A man that is on the top of a tree , bragges not of his height , but lookes to his hold : so doe thou ( saith Paul ) or else thou shalt fall .

This is confirmed by an argument a Maiori , thus , If God spared not the naturall branches , much lesse will he spare thee . This reason is doubly amplified : First from a caution , Take heed : Secondly , by an Antithesis betweene the naturall branches ( the Iew ) and the ingraffed ( the Gentile ) . That which is naturall is surer then that which is ingraffed ; As a natural child is more affectionately beloued then an adopted : If the Iewes were cast off , which were borne of Abraham , Isaac and Iacob , and who had many priuiledges , much more the Gentiles , if they take not heed , which are sublimed with no commendation . Nullae commendaetione sublimatur . Amb.

doctrine All without respect which continue not in grace , shall be broken off , Luk. 13.3.5 . Reuel. 2.

Vse . God is not moued with outward priuiledges to spare any , or to tolerate in his orchard those which are fruitlesse , and onely cumber the ground : Thou art planted in the Church , which is Paradise , and art watered with those Riuers of God , the word and Sacraments ; If thou bringest foorth no fruite , though Christ himselfe had come of thy stocke , thou shalt be broken off , and throwne away .

Vse 2. Heere is a good Take-heed or Item for many ,

1. For England , Germany , all Reformed Chuches : The Iewes were the famous people of God , and yet cast away for their faithlessenesse : where are those renowned Churches of Asia , of Greece ? Let vs be warned by their harmes : If we continue not to bring forth fruit , we must look for the same measure which God hath meated out to them .

2. For prophane persons : If iudgement beginne at Gods owne house , how shall the wicked escape ? If an Israelite goe to the pot , what should a Canaanite , an Hypocrite , a Rebell looke for ? The Scribes and Pharisees , the great obseruers of the Law , whom the world could not challenge of drunkennesse , whoredome , &c. are for all that damned in hell , because they receiued not the Gospell : If thou , besides horrible irreligious prophanenesse , beest opprest with all vnrighteousnesse , how shalt thou escape damnation .

3. For the children of God : Art thou one of these ? walke according to thy profession ; if thou growest cold as others , take heed . Hast thou faith ? keepe it . Hast thou a good conscience , better the peace of it euery day by righteous liuing . Hold that thou hast . It is worth thy care , and thou hast a dangerous enemie .

Remember what is come to the Iewes : when thou seest thy neighbours house on fire , it is time to prouide water to saue thine owne . When two ships set forth , if the formost run vpon a rocke and split , her confort that followes will be warned . Thou seest couetousnesse to bee the destruction of this man , pride of that , whoredome of another ; pray thou against these sinnes , and all other , and be carefull .

He that is the childe of God cannot be damned , but he may so wound his conscience , that he shall thinke the torments of hell not equall to that which hee feeles : though wee cannot lose true grace totally , yet it may be so abated , that it may breed vs woe vnspeakable Dauid ceased not to be the child of God by his sinne , but he receiued such a wound , and was so shaken , that he lost for a time all feeling of Gods fauour , and I make question whether hee receiued his former glorious feelings to his dying day . Thou knowest when Dauid fayled , where Demas fell , why the Iewes were broken off : watch and pray lest thou also fall into temptation , and approue thy selfe a fruitfull branch , lest thou be broken off .

VERSE . 22. Behold therefore the goodnes and seuerity of God ; on them which fell , seuerity : but towards thee , goodnesse , if thou continue in his goodnesse : otherwise thou also shalt be cut off .

THIS verse is the conclusion of the former admonition , shewing to vs Gentiles , the vse wee should make of the iudgements of God to the Iew , and his mercy to vs . This he propoundeth by way of counsell and aduice , directing vs how to spell out a good lesson for our selues out of these things .

In this verse are two things : First an Exhortation : Secondly , an Amplification .

The Exhortation in these words , Behold the goodnesse and seueritie of God : on them which fell , seuerity : but towards thee goodnesse : The Amplification in the rest of the words .

In the Exhortation , are two things to be considered : First , the Manner : Secondly , the Matter of it .

The Maner is in this word , Behold , which is not the aduerbe , but the verbe , to note a narrow looking into the point : as in that , Behold the Lambe of God : Ioh. 1.29 . as if Iohn should haue said , Looke well on him : eye him : marke him well .

The matter to be considered : Goodnesse and seueritie . both these determined by their proper subiects . Seueritie , generally to all , personally to the Iew : Goodnesse personally to the Gentile , To thee , speaking to vs face to face , and generally to all .

Goodnesse , The word signifies the propensitie of God to do good : Taste and see how good and gratious God is , Psal. 34. taste the sweetnesse of his nature . If so be you haue tasted , saith Peter , 1. Pet. 2.3 . how gratious the Lord is . The sweetnesse of the nature of our God : who is not froward and tyrannous , but most readie to bestow grace and goodnesse , and to receiue sinners .

This sweetnesse , if you please so to call it , is to be distinguished from the effects of it , which are Loue , Mercie , Saluation . Tit. 3.4.5 . Saluation is the effect of Gods mercy , mercy of his loue , loue , of his speciall goodnesse .

Seuerity : The word signifies such a seuerity as notes a cutting off : which word Paul vseth the more to set forth Gods goodnesse to vs . Most sweetly hath God dealt with vs , and most bitterly with the Iewes , searching and sifting out all their vngodlinesse . As a Iudge cuttes the matter in peeces , pondering all reasons and circumstances before he giue sentence , or as a Iustice strictly examineth and presseth the suspected malefactor brought before him : or as in an Anatomie , euery sinew and veine is laid open ; or as Paul bad Titus to reproue the Cretians , sharpely , Tit. 1 : as if one should say , rippe vp their consciences , speake home to them , touch them to the quicke ; so God dealt with the Iew .

These two are attributed to God , whence the fathers confuted the dotage of the Manichees concerning two beginnings .

These are not opposite in God , who is a simple essence . They are not two things in God , much lesse two opposite things : they are the same in God , opposed not formally , but in regard of the effect , as it is the same heat of the sunne , which hardens the clay , and softens the wax .

doctrine It is the duty of all , for their better stirring vp to thankefullnes and humilitie , diligently to keepe a note-booke of the mercies of God to themselues , & his iudgments to others . Concerning iudgments . 1. Cor. 10.6.11 . 2. Pet. 2.6 . And for his goodnesse Dauid had his tables or booke of remembrance . Psal. 66.16 . And so had Paul 1 Tim. 1.

Vse 1. He sayth not , behold thy goodnesse , but Gods : if thou be saued , the praise is Gods ; if thou be damned , the fault is thine owne .

Vse . 2. His goodnesse and seuerity . Seperate not these things which God hath ioyned : he hath reuealed himselfe to be both mercifull and iust . Ioyntly consider of them , and it will helpe against two dangerous tentations , namely dispayre and presumption , which are as the two armes of the diuell whereby he gathers vs vp for himselfe .

1. For dispaire . Sinners dispayre , because they cannot be perswaded of mercie , only veiwing the seueritie of God , and poring vpon that : hast thou offended God and therefore art afflicted in conscience ? Alasse thou hast deserued to be a fire-brand of hell ; but yet consider the sweete goodnesse of God : he is iust to damne stubborne sinners that repent not : but to such as humble themselues , and with penitent hearts 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 not with 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 fading professors shall be cut off . If thou returnest with the dogge and swine , to the vomit and mire of thy former sinnes , it had bene better thou hadst neuer knowne the way of righteousnesse , for as the Lord liueth who cast off the Iewes , so he shall also cast off thee . Pray for perseuerance , and looke to thy selfe , that thou loosest not the things which thou hast done , but that thou mayst receiue a full reward .

VERSE . 23. And they also if they bide not still in vnbeleefe , shall be graffed in , for God is able to graffe them in againe .

HEre is the other correction , on the part of the Iew , by which Paul mitigates & allayes , the seuerity of his speech which he vsed of them ver. 22. The speech was , that Gods seueritie is on the Iew , the correction is here , If they continue in their vnbeleefe ; but if they continue not in it , they shall be graffed in againe . This is proued by a reason from the power of God : God is able to do it .

Thus these words , pertaine to the former exhortation , and with all the Apostle in them falls into his former argument to proue the reiection of the Iewes not to be finall : and so we will consider of this verse , viz. as it belongs to those things which follow .

In this verse and those which follow , the Apostle sheweth three things concerning the generall calling of the Iewes before the end of the world . First , that it is possible . Secondly , that it is probable . Thirly , that it is certaine . The first in this verse : the second in vers. 24 : the third from ver. 25. to the 33. In this verse we haue two things : first a proposition , The Iew if he continue not in his vnbeleefe , shall be graffed in . Secondly , a reason from the power of God , For God is able to graffe him in againe .

The Apostle here speaketh of the multitude of the Iewes , of whose calling the Gentiles despaired , as of a thing impossible : but Paul tels them it is possible , by the almightie power of God .

Obiect . But from the possibilitie to the being of a thing , is no certaine conclusion .

Answ. Paul proues not here directly it shall be so , but that it is possible , which is enough against the Gentiles , in this , that they held it to be impossible . But if we be certaine of the will of God , then from his power is a certaine Argument . Now a Quere may be heere made , whether that there bee not alway in things of this nature , a secret supposall of the will of God , as where Paul exhorts the Corinthians to almesgiuing , lest any man should grudge and say , Heere is such calling for almes , such taxes & collections euery Sabbath that if we should giue to euery one , we and ours must want : lest , I say , any man should thus oppose ; O , saith Paul , 2. Cor. 9.8 . let no man argue thus , for God is able to make you abound in all sufficiencie : where Paul reasoneth not only from Gods power , ( as I take it ) but from his will also supposed , or else , me thinkes , Pauls argument should not be perswasiue . But howsoeuer , it is most safe to follow Interpreters which say , that heere Paul proues onely that the calling of the Iewes is possible .

Quest. But cannot God doe more then he will ?

Ans. In regard of vs there is a difference , betweene the Wisdome , the Will and the power of God . The first being the directing , the second , the commanding , the third , the executing beginning of things : but in God these differ not . And yet it is true , he can doe more then he will doe , but not then he can will to doe . He actually doth no more , then he actually will doe : but whatsoeuer hee can doe , hee can also will to doe , if he please .

The power and will of God are of equall latitude and extent , if we euenly examine them , viz. his actuall will , with his actuall power , and his potentiall wil , as I may so terme it , with the power answerable thereto .

Yet heere obserue a difference betweene the Creator and the Creature : Man cannot do all that he actually willeth : God can doe more then hee actually willeth . It is not fit that the power of man should be equall to his will , because he is euill : but it is fitte that Gods will should bee more then his actuall power , because he is infinitely good .

doctrine The Doctrine in the Hypothesis . The Iewes if they continue not in their vnbeleefe , shall be graffed in againe . Luk. 1.37 . Matth. 19.26 .

doctrine The Doctrine in the Thesis . Whatsoeuer sinner beleeueth and repenteth , it is possible he should be saued , Ezek. 18 21.

Vse 1. If they continue not in their vnbeleefe : The chiefest barre to a mans saluation is an vnbeleeuing heart . Many will say of our ciuill men and women ; if they goe not to heauen , Lord haue mercy vpon vs : and yet our Sauiour told the Pharisees , who exceeded all men in ciuil Iustice , that publicans and Harlots should goe before them into the Kingdome of heauen : why ? because they beleeued not . Ciuill righteousnesse is not in it selfe euill , but good , but not good enough to saue a man . It may be without faith , but faith cannot be without it .

Moralities without faith , are like a goodly picture , which is faire to looke vpon , but a man can haue no society with it , because it wants life ; so a ciuill man is good to liue by , but his Iustice is but painting . Consider a Iew , he liues ciuilly , yet is he accounted an odious creature , and thou wouldest not bee in his estate . What makes him odious ? his Infidelitie . Labour therefore for faith , which is the soule of obedience , and will saue thy soule .

Vse . 2. Heere is a singular comfort to poore afflicted consciences , distressed for their abominable sinnes committed . Art thou such a one ? Thus farre thou mayest be comforted : God is able to saue thee , and will , if thou continuest not in thy sinnes and vnbeleefe . It is a comfort to a sicke man , if the Physition tell him his disease , though dangerous , is yet curable , if it bee not driuen too long before remedies be applyed . So God is able to saue thee , if thou deferrest not thy repentance .

If we looke only to our selues , there is nothing but impossibilities and desperation : but if we looke vp to heauen , to see what God can and is ready to doe : ( only staying for our beleeuing and repenting ) there is great hope . Euen thou Iew , which hast crucified and blasphemed Christ , if thou canst cease from vnbeleefe , thou shalt be saued . For as all the promises in the world so the threatnings are conditionall . The King of Nineueh said , Ionas 39. Let vs repent , for who can tell if God will turne away his fierce wrath : but if thou repentest , I can tell thee on good assurance , that God will turne his wrath from thee , though thou wert one of them which crucified his Sonne . How should this breake our hearts , and mooue vs to repentance .

Vse 3. Despaire not of the saluation of any , neither finally censure any though neuer so wicked : for God is able to turne the heart of a Iew : He that conuerted thee , can conuert thy neighbour also .

But say not when thou art reprooued for thy lewdnesse ; Why ? I may bee saued as well as you : True , thou mayest : but yet I can say this vnto thee ( be it spoken with reuerence ) that if thou continuest in thy wickednesse and repentest not , God cannot saue thee ; because he cannot deny his word , wherin he hath reuealed that he will saue none , but such as beleeue and repent . Vse the meanes therefore that thou mayest haue experience of the power of God in thy saluation .

Vse . 4. God is able to saue , so is he able to destroy . Let his power make thee wary how thou liuest : Art thou stronger then he , that thou shouldest dare , by thy abominable sinnes daily to prouoke him ? Can any man carry it away from God ? Our God is to be feared more then all gods .

VERSE . 24. For if thou wert cut out of the Oliue tree , which is wilde by nature , and wert graffed contrary to nature into a good Oliue tree : how much more shal these which be the Naturall branches bee graffed , into their tree ?

IN this verse Paul shewes that the calling of the Iewes is probable : The Argument is a fortiore , from the comparison of the lesse likely to the more likely .

This is not to bee referred to the last clause of the former verse , but to the first , that the Iewes shall be graft in , if they continue not in vnbeleefe . This is probable : why ? because he hath graffed in the Gentiles , which is lesse likely to be done , therefore it is probable , that he wil reingraffe the Iewes , which is more likely .

He proues that it is more likely for the Iewes , then it was for vs , from the naturall condition of both .

We are branches of the wilde Oliue , they of the right Oliue : it is contrary to nature , to graffe a wilde Oliue branch into a right Oliue : but naturall to graffe into it a naturall branch . A man cuts off the boughes of a tree in his Orchard , purposing to graffe it : he goes not to the field to gather Imps of a crabbe : but rather if he haue no choise , hee will take an Impe of the owne , which is more likely to beare good fruit . There is a neerer disposition , sympathy , proportion , affinity of the naturall branch to the stocke , then of a wilde one . The Iew is naturall in regard of vs , and we against nature . Contrary to nature .

Quest. Doth God any thing contrary to nature ?

Ans. No : Gods creation is the nature of things : whatsoeuer he doth in the creature is naturall ; though contrary to the present nature of the thing , yet according to the nature of God . For that is naturall which is done by an Agent , to whom the patient is naturally subiect , as all creatures are to God . Aquin.

Quest. Is not a Iew a childe of wrath by nature , as well as a Gentile ?

Ans. Yes , but Paul heere speakes of Gentiles , as comming from Adam , Iewes , as commong from Abraham . Consider a Iew , as comming from Adam , and he is al one with the Gentile ; but as comming from Abraham , and then he hath the start of vs , by reason of the Couenant made with Abraham and his seed , they being chosen to be Gods people , and the rest of the world neglected : The speciall grace of the Couenant , and the common condition of nature are to bee distinguished .

That the Gentile then is saued , is by the King of Kings prerogatiue , as we may say .

The Doctrine is double . First , on the part of the Iew. Secondly , on the part of the Gentile .

doctrine 1. On the part of the Iew. It is probable the Iewes shall bee called . 2. Sam. 7.24 .

Vse 1. Absolutely to deny the calling of the Iewes , is rashnesse , when Paul saith it is probable . A tree is not dead , because it buds not in winter , This is the Iewes Winter , there is yet hope of a Summer , wherein they may yeeld fruit . The Iew is oft compared to a Figge-tree , wherein may be a mystery : It is the nature of a Figge-tree to bud first , but it is the last whose fruit is ripe . The Iewes budded before vs , the time of their ripe fruit is at hand .

Vse 2. Speake honorably of a Iew , for whatsoeuer he is in regard of his vnbeleefe , yet Paul calls it a naturall branch .

Vse 3. The Church is called the Iewes owne Oliue . There is but one Church , and that is the Iewes into whom we are graffed : and when they shall be called , they shall not bee graffed into vs , but into their owne stocke .

doctrine 2 On the part of the Gentile . The Gentile hath not so great ( though as sure ) a prerogatiue and right to the promise as the Iew , Act. 3.25 . Rom. 1.16 . Saluation is to the Iew first , and also to the Grecian , so Rom 2.10 .

Vse 1. Our naturall condition , being Gentiles , is most miserable : we should haue beene euen as Turkes , Infidels , worshipping Mahomet , yea the Diuell , and as sauage as they if God had not giuen vs his speciall grace . It is contrary to our nature to bee in the right Oliue , to bee worshippers of God , to please him : we had rather in our corrupt nature , please and serue the Diuell in an hundred things , then God in one . Wee delight in good , as a fish to be out of the water : to be at a Sermon , at prayer among good company , is tedious to vs , we hang down our heads , we are out of our element , but among euill company wee can bee Iouiall , and passe the time in as much merriment and glee as may be .

If any thinke I speake too hardly of our nature , let him descend into his own heart , and note the vile motions , the pride , couetousnesse , hypocrisie , and though regenerate , hee will be ashamed , and cry out with Paul , O wretch that I am , who shall deliuer me from this abominable corruption . If the remainder of corruption , in the Regenerate who daily mortifie it and in whom it is abated , be so strong : O how filthy is the heart of him , that is wholly in his naturall corrupt estate . Be waile thy corruption , and pray with Dauid , Lord create in mee a new heart .

Vse 2. The error of the Papists , in aduancing so much the power of free will is hereby confuted : for goodnesse is contrarie to our nature , and therefore the selfe cooperation of nature with grace which they dreame of is a fable . Also Arminius , who held that we are borne in the state of grace , and that originall corruption in Infants , hath not the nature of sinne , but of a punishment ( as though God punisheth them that haue no sinne ) and that we are able to beleeue as much and when we will , is hereby ouerthrowne . Goodnesse , and to be conuerted to God , is contrary to our nature and desire , as Paul heere teacheth , and therefore Arminius in this is a false teacher .

Vse 3. By Creation goodnesse was as naturall to vs , as now euill is naturall , and goodnesse supernaturall . Wee delight to possesse the Ancient Inheritance of our Progenitors : if there bee any dramme of spirituall wisedome and courage in vs , let vs striue to recouer that stocke of grace , which our first Parents spent by the subtiltie of the Diuell .

Vse . 4. Our Conuersion is contrary to our present nature : God will inuert the nature and course of things for the saluation of his Elect. This also sheweth that wee are conuerted by the omnipotent power of GOD , which Arminius stiffely deny .

Vse . 5. The state of Nature and Grace is easily discerned : He that despiseth the Gospel and liueth wickedly is a naturall wretch , but to beleeue and repent is a state of grace .

Vse 6. Contrarie to Nature : keepe diligent watch ouer thine heart , which is not as yet wholly and perfectly changed : Bee daily renuing thy repentance , or else Nature will soone runne after her olde course and byas . Naturall inclinations are forcible . Bend the bough of a tree downeward ; when thou lettest it goe , it will striue vpward by and by : Matth. 23.37 . water-fowles hatched vnder a land fowle , will quickly to the water by nature . So though by the warmth of the spirit , we be hatched vnder the Word , and become Gods chickens , as Christ compareth vs ; yet wee will be drawing to corruption , if wee dayly mortifie it not .

By nature boates go downe the streame , but by the force of wind and oares they be got vp the streame , and if such meanes cease , they go faster downeward then they were forced vpward : so to proceed in grace , is against the streame of nature ▪ If Gods Spirit like a good winde blow not a prosperous gal●… vpon vs , and we labour in the meanes of grace , we are easily carried downe the streame of our corruption , into the pit of perdition , as the fishes of Iordan into the dead sea .

VERSE 25. For I would not brethren that ye should be ignorant of this mystery , left you should be wise in your owne conceits , that blindnesse or hardnesse . in part is hapned to Israel , vntill the fulnesse of the Gentiles be come in .

26. And so all Israel shall be saued .

IN these words the Apostle proues the certaintie of the calling of the Iewes , and he takes his argument from a revelation of this secret vnto him by the Spirit of God , to be made knowne to the Gentiles ; so that this Scripture is a prophesie , and is of the nature of a demonstration .

Here , and so to the 33. verse , are three things : first , the preface : secondly , the prophesie : thirdly , the proofe .

The preface is in these words , I would not brethren that you should be ignorant of this mysterie , lest you should be wise in your owne conceits . Where are two things : first , the nature of this prophesie : secondly , an admonition concerning it . The nature of it is set downe in this word mysterie . Mysteries are of two sorts : first , when some spirituall thing is shadowed vnder visible signes , so the Sacraments are called mysteries , improperly : secondly , when some sacred thing is reuealed by speciall illumination , or by the euent , which could neuer be vnderstood by studie , but by the Spirit of God : so the doctrine of the Trinitie of persons in the vnitie of the Godhead ; the personall vnion of the two natures in Christ , the mysticall vnion of Christ and his Church , the resurrection of the dead , the calling of the Gentiles , the recalling of the Iewes , of which we speake . This is a great secret , and in Pauls time more secret to the Gentile then to the Iew , for these had a glimmering of a deliuerance to come ; but how , what , and when , they knew not .

In the admonition are three things : first the persons admonished , which are the Gentiles , whom Paul a Iew calleth brethren . The profession of the Gospell makes all professors brethren . Therefore we should all liue in vnitie .

Secondly , the admonition , which is , that the Gentiles should not be ignorant of this secret . How well doe they follow Paul , who contradict this as false . Againe , this mysterie is necessary to be knowne , much more other mysteries .

Thirdly , the vse of the knowledge of this secret , that the Gentiles should not be arrogant in themselues , that their pride in which they contemned the Iewes , might be curbed . Paul touched them for this before , v. 18.20 . here also he meets with them for it : so profitable is it for vs , often to be admonished of that vice to which we are most inclined .

The second generall thing , is the prophesie it selfe , in these words , Blindnesse is partly come to Israel vntill the fulnesse of the Gentiles be come in , and so all Israel shall be saued . Here are two things : first , a description of the present estate of the Iewes , Blindnesse in part is happened to Israel . Secondly , a reuealing of some secret things concerning this estate : which are two : first , how long this blindnesse is to endure ; namely till the fulnesse of the Gentiles be come in . This is one secret . Secondly , what shal become of them when this fulnesse is come in ; then all Israel shall be saued , ver. 26.

In the description of their present estate , are foure things : first , the persons , Israel : secondly , the thing , blindnesse : thirdly the manner , is hapned : fourthly the degree , in part

1. The persons , Israel : this terme is three wayes taken : first for a name of Iacob the Patriarke ; not so here : secondly figuratiuely for all the elect ; nor so here , because of the opposition betweene Israel and Gentile : thirdly for the people of the Iewes which are the carnall seed of Abraham , Isaac and Iacob ; so it is here to be taken , which is confirmed from the thing it selfe , which speaketh as much , namely the present blindnesse of that people ,

2. The thing , blindnesse of mind , which is the cause of their reiection , the cause put for the effect .

3. The maner is hapned , not at aduenture , but is cast vpon them by the iust iudgement of God : a iudiciall hardnesse , beside thir naturall .

4. The degree , in part : this word either notes the time , or is added to the thing or to the persons . Ambrose referres it to the time , which ( and may be very well ) is receiued of many . Caluin referres it to the thing , as if Paul should say , mitigating the matter : They are become blind after a sort or in some part . But this I take it cannot be : first because Paul hath before aggrauated their hardnesse , and here to vnsay it , agrees not with the Spirit by which Paul wrote : secondly , all experience shews that the Iewes are not after a sort in a small measure , but in a wonderfull high degree hardned , still railing at and bl●spheming Christ and his Gospell ; neither is their punishment light , which for such blindnesse is inflicted . The best , in my opinion is to attribute it to the persons : In part , that is , not all , not to euery indiuiduall amongst them , but to some : and so it agrees with the sence of the first part of the Chapter , that the reiection of the Iews is not totall : also with that 17. verse , Some of the branches are broken off : and with ver. 26. And so all Israel shall be saued . Israel in part , and all Israel , seeme to be termes aptly opposing themselues .

The two secrets follow : the first , how long this blindnesse shall contiue , viz. Till the fulnesse of the Gentiles be come in .

Vntill : not , that the fulnesse of the Gentiles might come in , as some : for first , it agreeth not with the words : secondly , it was no secret to the Gentile , neither were they ignorant that the Iewes were cast off that they might enter : thirdly , the word is to be taken in his proper sence , in as much as it agrees with the place , and with other Scriptures .

Fulnesse of the Gentiles , a full and plentifull propagation of the Gospell , whereby many of all nations shall be conuerted to God .

Quest. Is this fulnsse past or to come ?

Answ. Beza et Gualter in locum . Some thinke it is past , because of the decay of the loue of the Gospell among the Gentiles , quarrels arise , zeale is cooled , &c. which deserue , that as when the Gentiles came in , but few of the Iewes beleeued , so when the Iewes returne , but few of the Gentiles should beleeue . The state of the Gentiles being now like a vessell at the tilt , and therefore their goodnesse greatly failing : and so for this , the conuersion of the Iewes not to be farre off .

But I take it that this fulnesse is to come ; and that the Gentiles shall more zealously professe the Gospell then heretofore . My reasons : first , because the faith of the Gentiles shall prouoke the Iewes , ver. 11. Secondly , if it were come , the Iewes should cease to be obstinate and blind : but yet they are as obstinate and blind as euer : therefore &c. Some thinke that the nations now professing the Gospell should fall away , though others be added ; but hereof I see no reason : rather the contrary : for the conuersion of the Iewes shall bring riches to the Gentiles .

The second secret : what shal become of the Iewes when the fulnesse of the Gentiles is come in ; namely , all Israel shall be saued . Where we haue first the thing , secondly the persons .

The thing , shall be saued , that is conuerted by the preaching of the Gospell ; the effect put for the instrumentall cause , or the consequent for the antecedent ; Piscator . vnlesse some should say , that the Iewes should be saued and not conuerted , which were absurd .

The persons are set downe by name , Israel , with a note of vniuersalitie , all Israel : and so the secret is this , that when the fulnesse of the Gentiles is come in , there shall be a famous , notorious , vniuersall calling of the Iewes .

Some oppose this , auerring that Israel is here taken for the elect of the Iewes and Gentiles . I confesse that Israel is sometime so taken , but here it cannot : and they which affirme it , bring no shadow of reason for their saying , but their bare word . But many things make it plaine , that by Israel must be vnderstood onely the nation of the Iewes .

1. It is to be taken here , as it is before throughout this argument ; but it is to be taken for the nation , ver. 1 , 2 , 3. Against th●se do Dauid and Esay denounce the curses , ver. 8 , 9 , 10. and not against the elect : and ver. 14. Paul expounds Israel to be them of his owne flesh .

2. The perpetuall opposition so often iterated from v. 11. to the 33. euince , that here also it is to be taken oppositiuely to the Gentile , and so of the Iew .

3. Many things in the text plainly shew it .

First , Paul saith that he would not haue the Gentiles ignorant : of what ? that all the elect should be saued . Who euer doubted of it ? but of the calling of the Iewes , there was a doubt .

Secondly , he calls it a secret or mysterie : but that all the elect should be saued , is no secret .

Thirdly , that you should not be wise in your owne conceits . But if he here had onely declared that the fulnesse of the Gentiles should come in , and that all the elect amongst them should be saued , this would haue made them more conceited : but Pauls drift is here to commend the Iewes , not the Gentiles .

Fourthly , and so , the coherence bindeth , that Israel is to be vnderstood as before ver. 25.

Fiftly , Israel is called Iacob , ver. 26. which terme I remember not , so much as once to be ( certainly ) taken for the elect of Iew and Gentile .

Sixtly , the prophecies v. 26 , 27. are necessarily to be vnderstood of the Iewes , as the opposition continued in the verses following plainly sheweth .

Obiect . But there is no mention of this terme Iewes in this Chapter .

Answ. The Iewes are called Israelites , as by the more ancient , generall , and honorable name , and also because the prophecies in the 9 , 10 , and this Chapter runnes in this terme Israel . And by Israel there is nothing more euident then that the Iewes are vnderstood as Math. 10.5 . so also c. 9. v. 24. there is mention made of Iewes , who ver. 27. are called Israel . So in this Chapter , Paul saith , that he is an Israelite : and in another place he saith he is a Iew : so Act. 2.14 . and 22. Iewes and Israelites are taken for the same people .

Therefore there is no colour that any man should auouch all Israel , to be taken otherwise then for the nation of the Iewes .

doctrine Before the end of the world the Iewes in regard of their multitude shall be called . It is Peter Martyrs opinion that many places in Esay aime at this . Beza saith , It is very often deliuered in the Prophets . Origen proues it out of Hos. 2.7 . Aquinas out of Hos. 1.4 . and Micah 7. from the 15. ver. to the end of the chapter . Oleuian out of Esa. 27.9 . Ezek. 11.17 . and 37.22 . which place Beza also alledgeth , Math. 1.27 . Luke 1.33 . Pareus out of Reuel. 7.

To these I thinke may be added two pregnant places of the new Testament , as Luk. 2.32 . where Christ is called the glorie of his people Israel , which must be vnderstood of their saluation . He is not the glorie onely of a few , but of the people and multitude . But as yet Simeons prophecie hath not taken effect , for the people haue not glorified Christ .

Also Act. 1.6,7 . the Apostles expected the restoring of Israel : they aske our Sauiour of the time ; who answers , that it is not for them to know the times which the Father hath put in his owne hand . In which answer , Christ denies not that there should be such a time , but , as to me appeares , secretly confesseth it .

Besides , they wonderfully increase in all places where they are suffered , as writers and trauellers report . Wherein is yet fulfilled that part of the promise to Abraham , that his seed should be as the stars in heauen . If this promise be yet of force to them , why not the principall promise , that God should be their God ?

Farther , the prouidence of God wonderfully appeares in preseruing them to be yet a distinct people , knowne in all places from other nations , continuing a nation , though they be hated and oppressed in all kingdomes , and kept vnder by most seuere lawes . It is not for nothing that God thus preserues them , whereas in much shorter time many other nations are quite extirpated .

Vse 1. The calling of the Iewes is a mysterie : seeke not further then is reuealed , and beleeue that . If thou askest how ? and when ? I know not , because I find not reuealed . God knowes , which satisfies me . It is the opinion of Lyra , in his commentarie vpon this Chapter , and so generally of the Papists , that the Iewes shall be called presently vpon the discouery of the falsitie of Antichrist : which ( if you vnderstand of a more notorious discouery then yet hath bene ) may haue some correspondence with the truth : alwayes prouided , that you seek not for Antichrist at Rome , lest you find him with a triple crowne on his head : And therefore the Iesuite direct vs to seeke for Antichrist among the Iewes , in the Tribe of Dau , at Ierusalem : wherein they are like such birds , who commonly draw vs away from their neasts , by their fluttering and noise , for the safety of their yong : For their fable of Antichrist , and of Enocks and Elias his preaching and death , as the occasion of the calling of the Iewes , cannot stand with this of Paul , who affirmes that the faith of the Gentiles shal occasion their Conuersion . But it is not safe to bee too bold in things not reuealed . He that too earnestly lookes vpon the Sunne , comes in the end to see nothing : and hee that stands too neere fire , may burne himselfe in stead of warming him . Secret things are for the Lord , but things reuealed for vs and our children for euer .

Vse 2. The end of the world shall not be , till the Iewes are called , and how long after that none yet can tell . There are certaine foolish prophesies dispersed , that the world shall end within these twenty yeares : count such like the drunken prophesies of Merlin . In all ages of the Church there haue been such fantasticall people : in Pauls time there were such , and they would haue fathered their brainlesse toyes vpon Paul : 2. Thes. 2.1.2 . so also from Pauls time to this day , many haue attempted to find out ( not the day and houre ) but the yeere of the last Iudgement , which must needs be a note of great folly and rashnesse : First , because there are no plaine Scriptures for it , but against it : Secondly , because the grounds of their conceit are vncertaine , idle and friuolous : as from Peters saying , that a thousand yeeres is but as a day , and from the collection of one Elias ( not the Prophet ) concerning the diuision of the terme of the world , two thousand yeeres before the Law , two thousand yeers vnder the Law , & two thousand yeers after the Law , and from diuers mysticall numbers in Daniel , and the Reuelation . At these Saint Augustine laughes , saying , Aug. lib. 18. de Ciuit , Dei , cap. 53. 54. That the place in the Acts 1.6.7 . hath bred the gout in the fingers of our Pythagorean Count-casters . Thirdly , if the last day be vnknowne ( as all acknowledge ) then the day before the last , and so by consequence the last weeke , moneth , yeare , age . 1. Iohn 20. Fourthly all the Diuiners , and Coniecturers about this point haue beene hitherto shamed : such therefore that shall yet attempt it , must expect the same measure which their fellowes haue had , as a iust recompence of their madnesse .

It is not possible to know , nor lawfull to enquire : if it had beene for the Churches profit to haue knowne it , I am out of doubt that God would haue reuealed it before now ; for no reason can be alledged why it should bee now more necessary to be knowne , then forty yeeres ago .

Whensoeuer the time comes , it shall come well for Gods children , prepare for it that it may be a ioyfull and not a black and dismall time vnto thee . If God should now this very day come to Iudgement : How readie art thou ? Set thy selfe as before the Iudge . If thou hast not repented , in what a miseble case wert thou , if this were the day : and though this bee not that day , yet it may bee the day of thy death ; which as it leaues thee , so shall the last Iudgement finde thee .

Waite for the comming of thy Master : To liue in drunkennesse and riotousnesse , is to deny his comming at all . What shal become of thee at that day , when at the voice of the trumpet thou shalt peepe out of thy graue , and see the world on fire , the Iudge comming in glory in the clouds and the Diuell ready to torment thee ? Repent , repent , that at that day when the Iudge shall appeare , thou mayest not hide thy head for shame , but haue boldnesse before him .

Vse . 3. Till the fulnesse of the Gentiles be come in : yet there is an emptinesse among the Gentiles , both in regard of number , and in respect of grace , which last emptinesse is a great impediment to the calling of the Iewes . The great Idolatry of the Romanists , and prophanenesse among other Christians , is a stumbling blocke vnto them . Let vs remoue it , so behauing our selues according to our profession , that wee may make a passage for their calling .

Vse . 4. Come in , whither ? into the Church , which is the house of the liuing God . All they which beleeue are within ; without are vnbelieuers It is our Fathers house , where is bread inough ; without is nothing but hogges meat . Out of the circle of the Church raines nothing but fire and brimstone . Examine how thou art within , whether as Cham in the Ark , as Iudas among the Apostles , as chaffe in the floore ; for in respect of their bodies many are within , who in respect of faith and obedience are without . It is all one to be without , and to deserue to bee without .

Vse . 5. Blindnesse or obstinacy is in part come to Israel , but in the end all Israel shall be saued . The comparing of these together , Obstinacy and Saluation , shew that an obstinate man , quà talis , is not in the state of grace and saluation . Who haue this obstinate heart ? Surely the Iewes , as we see , but we need not seeke a Iew to find it ; among our selues is this iudgement fallen . Concerning which , we will at this time note these foure things : First , the misery of an obstinate heart : Secondly , the meanes whereby wee come into such an estate : Thirdly , the effects of it : Fourthly the signes of it .

1. Iobs estate was miserable when he vnderwent all the miserie the Diuell could deuise ; yet all that is nothing to a blinde obstinate heart , this is worse , only hell worse then it . There are two estates of the heart most fearefull : to feele sinne too much ; and to be past feeling . In the first were Cham and Iudas , whose ends were desperate : But the second estate is more fearefull , pray against it : if you say a damnable , diuellish , hellish heart , of any heart , it is true of the obstinate heart . The soft repenting heart , is a heauenly heart : there is a naturall hardnesse which is in all , but the Iudiciall is a forerunner of damnation .

2. A man comes 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 hum●…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 , doubt not of his mercie , who will graciously receiue a Iew .

Vse . 2. Redemption is a taking away of sinne , by iustification and sanctification . Such as are in their sinnes are vnredeemed , and remaine vnder the power of the diuell , who holds them , though not by a visible possession which is fearfull , yet by an inuisible operation , which is worse .

Many say , they defie the diuell , who by consenting to his suggestions , worship him in their liues : for as true obedience is a worshipping of God , so sinne and disobedience is the worship of the diuell , as Paul sheweth , saying , Rom. 6.16 . His seruants ye are to whom ye obey . God saith , sweare not ; the diuell saith , sweare and ease thy stomack . God saith , be sober ; the diuell saith , be drunken . To whom doest thou yeeld ? If thou refusest to doe Gods will , and obeyest the fiend , thou art Gods enemie , and the diuels slaue .

VERSE 28. As concerning the Gospell , they are enemies for your sake : but as touching the election , they are beloued for the fathers sakes .

HEre Paul proues by reason , that the Iewes shall be pardoned , and so called . The reason is taken from the loue of God ; and followes thus : Those whom Gods loues , he will pardon and call . But God loues the Iewes . Ergo.

The argument is brought in by a prolepsis . What , the Iewes ( might some say ) pardoned and called ? Gods enemie ? whom God hates ? Yes , saith Paul , euen the Iewes : for though in some respect they are hated , yet in other they are beloued of God .

Here are two things auouched of the Iewes : first , that they are enemies : secondly , that they are beloued .

They are enemies : whose ? Pauls ; but not so here : but Gods enemies , hated of God . This is amplified two wayes : first from the meritorious cause , for the Gospel , namely because they refuse and persecute it : secondly , from the end , for your sake , for your benefite , that is the Gentiles .

The hatred of the Iewes to the Gospell , is deadly : as appeared in the crucifying of Christ , in their persecuting the Apostles , and their extreme malice to Christians of all times ; being a chiefe cause , and principall agents in the tormenting of poore Christians , as Tertullian reports of his times ; and their dealings with Polycarpus doe testifie , mentioned by Eusebius . Iudaeorum Synagogae sontes perse eutionum . Pertul scorp . adnersus Gent.

Hierome reports , that in his time the Iewes vsed to curse Christ and Christians , vnder the name of Nazarens .

In the dayes of Philip the long , a King of France , they hired certaine leapers to poison all the fountaines in that kingdome .

In this our land they committed many outrages , by crucifying children to death on Good friday , for which as they deseruedly many of them suffered , so they were at length wholy banished out of this kingdome . Robert . Gagnanus lib. 7. hist. Franco .

They were also for such like things expelled Spaine , circa an . 1290. giuing occasion of the beginning of the bloudy Inquisition , circa an. 1493. which afterwards was turned against the Protestants .

In two Councels it was prouided , that at Easter , two dayes before and two after , they should not be permitted to come abroad , because of their insolencies offered to Christians at that time , which is yet obserued in all Christian cities where they are suffered . Aurelianeuse 3. et Matisconense 1. circa an. 537 et 575.

For this hatred of the Gospell they are hated of God , and that for our good , as ver. 11. It is in the power of wicked men to sinne ; but by their sinne to effect this or that good , is not in their power , but in his who deuides the darknesse and orders it . August . lib. 1. de praedest cap. 16.

2. They are beloued . loco Aug. modo citat . They are hated , and yet beloued : which may well be , because they are not in the same respect time , or particular subiect . These to be vnderstood of the nation ( as Austin saith ) of whom some belong to Iacobs halting some to the blessing he receiued .

Beloued of God , in two respects , first of election , secondly of the fathers .

Election signifies the grace whereby they were chosen to be the people of God : by which it comes to passe that many of them belong to Gods secret election . For where God hath his Church , there is the treasury of his Election .

Fathers sake : Abraham , Isaac and Iacob : not because of their merits , but of the couenant made with them .

doctrine The Iewes are beloued of God , Esay 1.1 . &c. They were beloued : and Gods loue is to the end .

Vse . The certaintie of the calling of the Iewes , hereby is manifest , yet some haue gone about ( absurdely ) to take away the subiect of the question , denying there are any Iewes in the world , because there are none in England , or because they liue not in a countrey by themselues ; which are filly shifts to alledge against so manifest a truth .

Haue all learned men agreed to befoole the world ? Doe Christian Magistrates make lawes against shadowes ? Doe all Trauellers consent together to bely themselues , who say they haue seene and talked with Iewes ? What Country-men are they , which in Italy , Venice , and diuers free Cities , are vpon penalties distinguished by their habite from other Christian ? themselues say they are Iewes : Are they not ? Is the profession of a Iew in such account and esteeme , that men should counterfeit themselues Iewes , which are not ? Surely this is not worth the answering .

There is a place to the Thessalonians , 1. Thes. 2.14 . which these accute disputers haue not obserued which hath more validity against the calling of the Iewes , then all which they haue alledged . Paul saith ; That the wrath of God is come on the Iewes : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which some haue translated , for euer ; but it is better translated , to the vttermost , noting the extremity of punishment , not of time ; or if of time , then to be applied to Pauls persecutors , and those of that time , which wrath they endured at the destruction of Ierusalem .

Vse 2. Many speake and account loosely of the Gospell : but for such doing God hated the Iewes .

Vse 3. Thou knowest a Papist or prophane person , though thou beest an enemie to him for his sinne , yet thou must loue him for the Election , because for ought thou knowest hee may be the elect childe of God .

Vse 4. Good fathers are a great blessing to their children . Salomon continues Prince all his dayes , and one Tribe is reserued for his sonne , for Dauids sake : let vs feare God euen for our childrens sake , that the blessing of God doe not determine in vs . 2. King . 11.34.35.36 .

Vse 5. Thou louest the remembrance of Abraham , then loue a Iew : as many times we shew fauour to one that is lewd , for his good fathers sake : nay , though wee bee glad for our owne sakes , yet wee must loue them for Gods sake : wee must loue them whom God loues : woe vnto them who haue no other cause of hating their neighbour , but because hee is religious and beloued of God : such are of the line of Cain , who hated his brother for his goodnesse : or rather of the seed of the Serpent , who hates them most , whom God loues most .

Vse 6. The Elect are beloued , the reprobate are hated of God , and the tokens of Gods loue , are putting away and pardoning iniquitie , and effectuall calling . Examine thy selfe , doth God loue thee ? Then will he giue thee faith and repentance , which are Gods loue tokens , as we giue tokens to them we loue . Art thou prophane , and thinkest God loues thee ? Eph. 5.25.26.27 . Thou art deceiued , for if Christ loue his Church , it is to clense it from sinne , and alspots and wrinckles . If thou louest thy house , thou wilt be repairing and beautifying it : if thou hast a garden , thou wilt be weeding it , and planting it with the best herbes and flowers . So if God loue thee , and delight in thee , he will not suffer the stinking weeds of sinne to ouergrow thy heart , but will giue thee repentance and grace to a holy life .

If thou louest thy childe , wilt thou suffer it to starue for want of bread ? or if it fall into the water or fire , wilt thou let it lye and perish ? No , no , we need not to be bidden runne if our beloued childe be in danger . So if God suffer thee to be in want of sauing knowledge , and to runne on into abominable sinnes , whereby thou art in danger to fall into hell , hee loues thee not .

VERSE 29. For the gifts and calling of God , are without repentance .

THe Iewes shall be pardoned their obstinacie , verse 26.27 . because they are beloued of God , verse 28. and they are beloued , because of Election , and for their Fathers sake , vers. 28. for the Nature of Gods loue is vnchangeable : once loued , and euer loued .

Some of the Gentiles might say , what if their Fathers were beloued ? what is that to stubborne and obstinate children , that walke not in their fathers waies ? Vnto this Paul answeres , that whatsoeuer they are ; yet the gifts and calling of God are without repentance .

The gifts , that is , of Gods speciall loue , not ordinary or common gifts , but choyce ones , which come of speciall grace , and make vs gracious .

And calling , that is , to sauing knowledge , to obedience , and that both outward and inward .

The gifts and calling : not the gifts of calling , but distinguished , concluding election and calling with all the effects of both .

The gifts and calling : that is those gifts , and that calling are without repentance , for some gifts are with repentance .

Without repentance . Vsually Repentance is taken for that grace whereby our hearts are changed , and wee turne from our sinnes to God : but not so heere . It is not spoken heere as a thing in vs , but in God for our vnderstanding : the fained cause , being put for the true effect . It is spoken after the manner of men , but must bee vnderstood after the manner of God .

Repentance is not properly in God : It is attributed to him secundum modum , according to the manner , but not secundum rem , according to the thing . When God seemes to doe that which men doe indeed : then that which is the cause of such doing in men , is attributed to God , and so on the contrary .

Men vse to reuenge when they are angry : Therefore when God auengeth himselfe vpon sinners , Anger is attributed to him ; not indeed , but by similitude , for that which in men proproceeds of Anger , in God comes from his most quiet iustice : so when men change that which they haue done , they are said to repent , and when they change not , they are said not to repent of their doing . So the constancie and truth of God is called not repenting , and when he alters that which hee hath done , repentance is attributed vnto him , as of making man , and of making Saul King . Yet this is to be remembred , that when God changeth things , the change is in the things , not in God , who determined the change of such things before the foundation of the world .

The meaning then is , that God neuer repents him of the giuing of sauing grace to them whom he loues , and of electing them at the first , he holds his gifts well bestowed , he giues not to day , and takes away to morrow . According to this is that of Esau , who sought repentance with teares , but found no place for it . which is not meant of his own repentance for sin , but of his fathers repentance concerning the blessing : Hee would haue had his father haue changed his minde and made a new will , but his father would not .

There are three things which cause men to repent of their doings , and to alter their purposes , none of which are in God .

1. Mutabilitie of mind , but there is no variablenesse with God , but he is euer the same .

2. Error through ignorance , which causeth new consultations , some things being mistaken , or some impediments happening not foreseene , but in God is neither errour nor ignorance .

3 Impotencie , when we are not able to bring to effect , our purposed intendments : but God is almightie , therefore his gifts and calling are without repentance , and by consequence hauing elected and called the Iewes to be his people ; saluation and a time of conuersion must needes bee laid vp in store for them .

doctrine God repenteth not of his gifts and calling ▪ 1. Sam. 15.29 , Num. 23.19 . Esay 46.10 . Matth. 3.6 .

Vse 1. The Iewes shall be called . Obiect . But they haue continued long in this their vnbeleefe . Ans. True , yet this excludeth not their hope : as the continuance of some particular man in his sinne , twentie , or fortie , or threescore yeere , absolutely excludes him not from grace . God neuer yet said of the Iews , It repenteth mee of their election and calling , therefore they haue hope .

Vse 2. The graces of vocation and election are not debts , but free gifts , both in their first bestowing , and also in their encrease , and continuance .

Vse 3 The couenant of God expressed , verse 27. and Election , vers. 28. are expressed heere , by gifts and calling . By our effectuall calling then , we may discerne of our being in the Couenant , and of our election . Examine then : thou hearest what the Ministers of God say to thee , calling vpon thee to repent , beleeue and obey . What sayest thou to them ? doest thou so ? If when thou art called to account of thy sins , thou yet liuest in them , thou art not in the eye of any mortall creature elected .

Alas will some say , what then shal become of me who haue heard the Word along time , and my selfe called to repentance , but I haue not repented ? Is not my estate fearefull ? Yes indeed , but yet I aduise thee to heare still ; if thou belongest to God , thou shalt heare something at last , which will doe thee good on thy deaths bed .

Vse 4. We loue to day and hate to morrow , vsing friends as flowers , which when they are fresh we weare them , but when they fade we throw them on the dunghill . But the strength of Israel is not as man , variable ; but he is the vnchangeable God , if he once weare vs , hee will neuer cast vs way , but 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 , ●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 Gentiles 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 long 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. He is an Infidell that beleeues not the Scriptures . Are there any so vile ( wilt thou say ) that beleeue not the Bible ? yea thousands in the Church : for the Scripture threatens vngodly men with the plagues of God , and promiseth eternall life to the godly . Did men beleeue this , durst they so runne on in all prophanenesse ? No verily , hereby they proclame to the world , that they beleeue not the word of God .

VERSE 32. — That he might haue mercie on all .

THis is the Amplification , from the end ( not of Infidelity , but ) of the counsell of God , in concluding men therein . The full meaning of this will appeare in answering two or three Questions .

Quest. 1. Doth infidelitie moue God to shew mercie ?

Ans. Noe : There is no sin that doth more prouoke him : God is not moued hereby to bee mercifull , but hee so dispenseth saluation , that he awhile detaineth men in vnbeleefe , for the more manifestation of his mercie in their saluation .

God could haue saued both Gentile and Iew , without this long imprisonment : but then had not his mercie so clearely beene manifested , as now it is , by the comming betweene of such a time of vnbeleefe . The Iew hath this 1600. yeares been working his iustification by his owne righteousnesse , and cannot attaine it , therefore it will appeare when they are called , that it is of meere mercie .

Quest. 2. Shall none be damned ? for he will haue mercie vpon all ?

Ans. The greatest part shall bee damned , for there are but few ( in comparison ) that finde the way of life . All is not to be vnderstood of particular men , but in generall of Iew and Gentile .

Quest. 3. But doth not this generall ( All ) shew that it is Gods purpose to saue all , as other Scriptures also import .

Answere . Indeed so held the Pelagians ; so doe the Papists partly ; so doe the Latherans and Arminians , but God neuer purposed to saue all , and therefore to this Scripture and others of like sound may be answered diuers wayes .

1. That , All , is to be vnderstood of the kinds of singulars , not of the singulars of euery kinde .

2. That God will all should be saued , viz. that shall be saued , as we say , All , goe into this house by the doore , not that all the world goe that way , or into the house , but all that goe into the house go that way . Aug. lib. cont. Iul. cap. 12.

3. All , that is , all the Elect.

4. All , that is , in regard of the sufficiencie , not efficiencie of the sufferings of Christ , which are of an infinite price to saue all : but onely such are saued by them , for whom it was appointed . In regard of the greatnesse of the price , not in regard of the proprietie of Redemption , saith Saint Augustine . Aug. resp. ad art. falso sibi impos .

5. Or God will that All shall be saued , by his reuealed wil , in regard of offering and giuing the meanes , and inuiting and commanding all to beleeue , but not in regard of his secret will .

6. He taketh away the sinnes of the world : that is , of the reconciled world , not of the damned , as Saint Augustine distinguisheth , or of Iewes and Gentiles , into which the world is vsually distributed . Aug. tract. 56. in Ioan.

7. Hee is the propitiation , not for our sinnes onely , but for the sinnes of the whole world , that is , not of the sinnes of the Apostles only , or of such as liued in those times , but of all to the end of the world , which beleeue in Christ .

doctrine God hath concluded all in vnbeleefe , that he might haue mercie on all , Gal. 3.22 .

Vse 1. Our saluation is of meere mercie , but it is a hard thing to be brought to acknowledge it . The Gentiles were two thousand yeeres before they could take forth this lesson , and the Iewes haue beene sixteene hundred yeeres about it , and yet haue not learned it : yea there are many amongst vs that cannot say this lesson right .

If a man that hath liued an honest ciuil life be on his death-bed , fooles will be readie to flatter him , that he shall be one of the first that shall be saued , or else ( say they ) we were all in a poore case . Most men hope to bee saued by their prayers and good seruing God : we are loth to lose the commendation of our owne goodnesse ; and sure the praise that many haue of their ciuill carriage , is a very iudgement of God vpon them , whereby they are kept from the acknowledgement of their vnworthinesse , and from seeking to Christ for the saluation of their soules .

Could all the world haue driuen Paul from the opinion of his pharisaicall righteousnesse ? No I warrant you : Christ is saine to take him in hand , shewing him his sinfull estate by the commandement , and giuing him power to beleeue , and then he accounts basely of his owne righteousnesse , and himselfe onely happie in the knowledge and faith of Iesus Christ .

Vse . 2. Iewes and Gentiles should liue together , seeing they are both prisoners in one prison , for one end , and set free by one and the same mercy .

Vse . 3. If any be set free , it is by the mercy of God , who hath the key of our vnbeleeuing hearts , doth open and shut them at his pleasure . As a man committed by the King , can bee set free by none but the King . So God committed vs , and none can set vs free but himselfe .

Crie therefore to the Lord for mercie , and say , O the Iron is entered euen vnto my soule , haue mercie , Lord , haue mercie .

Our freedome in this life is not absolute , but wee carrie about vs , not the prison it selfe , but the Kings Irons , as a token of the remainder of vnbeleefe in our hearts , to humble vs for our spirituall pride , and to call still vnto him for mercie , who in the end ( being only able ) will knocke off our Irons , and quite set vs free .

Vse 4. There are two notes whereby we may discerne , whether we be released out of the prison or no.

1. Our ioy , A man that hath beene long in prison , so soone as he can get out of the doores , he leapes and dances , so as no ground will hold him : so birds and beasts escaping from their restraint , skudde and flye about , as sensible of the sweetnesse of libertie . How cheerefully doth Dauid praise God for this libertie , Psal. 103.1,2 . My soule praise thou the Lord , and all that is within me praise his holy name ; and my soule praise the Lord , as if he knew not when to make an end , such was his ioy for the mercie of God in forgiuing and deliuering him .

2. If a man be deliuered from the miserie of imprisonment , he wil euer be careful not to commit any thing that may bring him into such bondage . So he that beleeueth the pardon of sinne , will for euer hate sinne and iniquitie . For the most part prisoners are of wicked behauiour , so if thy conuersation bee lewd , it is a manifest signe , thou art not yet deliuered .

VERSE 33. O the depth of the riches , both of the wisdome and knowledge of God! How vnsearchable are his iudgments , and his wayes past finding out !

34. Esay 40.13 . Wisd. 9.13 . 1. Cor. 2.16 . For who hath knowne the mind of the Lord , or who hath beene his counseller ?

35. Or who hath first giuen him , and it shall be recompensed him againe ?

IN these three verses , and in the last , is a solemne conclusion of the things before deliuered , in the ninth , tenth , and this Chapter .

Hee hath spoken of many difficult points , as Election , Reprobation , Reiection of the Iewes , calling of the Gentiles , Recalling of the Iewes ; he hath answered many questions , prouented many cauils , satisfied many doubts : here he religiously maketh a stop , admiring the wisdome of God .

And high time was it for Paul so to doe : for in the 32 ver. he had deliuered a secret enough to haue swallowed vp any created vnderstanding : and therfore there he breaks of , putting in a barre , against all further quarels which might be made falling into admiration of the infinite wisdome of God in the administration of things . As a man wading into the sea , when he comes vp to the neck , and feeles the water begin to heaue him vp , and his feete to fayle him , cries out , O the depth and goes backe , so it fares with Paul in this place ; and it is as if he should haue sayd thus .

O you Romaines , and my countrymen the Iewes , I haue writ vnto you of these things as far as I can ; for the rest I am swallowed vp , being more vnable to passe farther into this bottomlesse , then to wade through the depth of the sea . Cease therefore to put more questions , & admire with me the depth of the wisdome of God .

In these words are two things . 1. A proposition . 2. A reason . The proposition is in the latter end of the 33 verse . How vnserchable are his iudgments , and his wayes past finding out , set downe with admiration , how vnserchable , which being plainly deliuered is this . The Iudgements and wayes of God are most vnserchable . The words are significant as can be , but because the matter cannot be conteyned in any words , therefore he admires , How vnserchable . A greater depth then can be sadomed with mans reason , or expressed in any words .

The iudgments : Iudgments are vsually taken for the works of God vindicatiue Iustice and seuerity whereby he punisheth sinners : but here for Gods whole prouidence , ruling or ordering the affayres of the world , called iudgments , because to iudge is a principall action of a Ruler . The administration of things whether God shew Iustice or mercy , is thus called often in the Psalmes .

Vnsearchable : That is so deepely hid , that no man can find out or vnderstand , farther then God reueales , and then to comprehend the reason vnpossible . As it is not possible for vs to find those things which are about the Center of the earth , so a thowsand times farther are these things from vs .

His wayes , Sometimes his commaundements are so called , but such are found out in his word . Wayes therefore of God , are not the wayes the creature walkes towards the Creator , but the wayes of the Creator towards the creature . Heere the same thing I take it is meant by waies , which before by iudgements , by an Ingemination familiar to the Hebrews , though some ( and that diuersly ) doe curiously distinguish them .

Past finding out : A metaphor from quick-sented Hounds , who are at a losse , hauing neither foot-step nor sent left , of the game they pursue . None can trace the Lord , and finde out the way and reason of his doings . As none can line out the way of a Serpent ouer a stone , or of a shippe on the waues , or of an arrow in the ayre : so neither find the wayes which God walkes in , in the gouernment of things .

This proposition is confirmed by reason , which is twofold ; First , from the excellencie of God , verse 33. Secondly . From the deficiencie of man , vers. 34.35 .

The first is set down with exclamation . O the depth of the riches , of the wisdom & knowledge of God! as if he should say , his wisdome is infinit . Arguiug thus : whose wisdome is infinite , his wayes are vnsearchable : But Gods wisdom is infinit : Ergo.

The three Genitiues , are by some applied to three Diuine properties , Mercie , Iustice , and knowledge . But I take it that the first Genitiue ( of the riches ) is added to ( the depth ) by an excesse of speaking , signifying the same thing in effect , which exceedingly becomes that matter , which no words can sufficiently signifie .

By Deph , is infinitenesse , and abstrusenesse not to bee attained , as the bottome of the vaste Ocean . By Riches meant , an infinitenesse of excellencie not to bee numbred , counted valued .

Wisdome and knowledge , as they differ not in God , so heere they may be safely taken for the same , remembring this , that all the diuine properties are of the same extent of excellencie : of euery of which it may be said , O the depth of the riches !

Wisedome and knowledge of God , actiuely , not passiuely to be vnderstood ; which are otherwise in God , then wisdome and knowledge in vs . In vs they are separable , wee receiue them by gift , and haue them by communication ; not so in God : He deriues his knowledge from none , but is the fountaine of all wisdome in himselfe and in his creatures ; it is his Essence .

We know but little , and that by degrees taking out one lesson after another : But God knowes himselfe , the Trinitie , his creatures , all things past , present , and to come ; open , secret , certeine , contingent ; that that shall be , that which neuer shall be ; and these perfectly , not by species and relation , but by himselfe , not per prius and posterius , by collection , discourse , but in an instant , &c.

The second Argument is taken from the Deficiencie of man , which is double , First , of Knowledge , vers. 34. Secondly , of righteousnesse , vers. 35.

The first , None hath knowne his minde : He hath not called any man to counsell , either to aske or communicate counsels . This is taken out of Esay 40.13.14 . Nor man , nor Angell is admitted hereunto .

The second Deficiencie is of Iustice : Who hath giuen him first , and it shall be recompensed : that is , None can challenge God that hee is indebted to him : were God beholding to a man , then it might be tolerated that such a man might aske a reason why God doth this or that : but God owes vs nothing more then he please to promise of his owne meere goodnesse : and therefore he neuer need or aske vs leaue or render a reason of his wayes and gouernment of the world . Learned men point vs heere to Iob 41.2 . and I thinke hee may as well alledge Iob 35.7 . if any thing in that booke .

These two are set downe by Interrogation , so much the more to conuince man of his paruitie and nothingnesse in comparison of God .

This Reason in these two branches of it , confirmes the proposition thus : For men to search the reason of Gods iudgements , is for blind men to Iudge of colours : and for men to finde fault or question Gods doings , is as though God were beholding to man : But men faile in knowledge , and God is not indebted to them , therefore it is neither possible nor lawfull to search the hidden wayes of God .

doctrine It is neyther lawfull for man to search , nor possible to finde the hidden wayes of God , Psal. 30.6 . and 147.5 . Esay 40.28 . 1. Tim. 6.16 . and 1. Cor. 2.11.16 .

Obiect . Dauid saith he hath declared the iudgements of Gods mouth : Psal. 119.13 . and Paul saith elsewhere , 1 Cor. 2.16 . he knowes , nay all Christians know : We know , saith he , the minde of christ : It seemes Paul and Dauid knew .

Answ. They knew that which was reuealed to them : The Spirit , saith Paul , hath reuealed : and Dauid saith , That he hath declared , judicia oris , the iudgements of his mouth , that is , which God hath spoken vnto him .

Vse . 1. Wade not too farre in the searching of hidden thinges : where God speakes not , let not thine eare itch to heare : and aboue all things chamber thy tongue , that thou censure not , nor cauill at that which thou art not able to vnderstand , nor to conceiue the reason of , if it were told thee .

When the calling of the Iewes is preached : some say it is not possible , some say it is not likely : some , why did the Lord thus to the Gentiles , thus to the Iewes ? Also when the Doctrine of Predestination is taught ; some say , that then a man may liue as he list , &c. Take heed : Beleeue that which is reuealed : search not into this darkenesse without a light . Prayse God for that which thou vnderstandest ; and in it , as also in that which thou doest not vnderstand , crie out with Paul , O the depth ! So also in the obscuritie of the Trinitie and Vnitie , of the personall vnion of the two Natures in Christ , of the Mystical vnion of Christ and his Church , of the Resurrection &c. search not , aske not a reason : it is not for our waxen wings to soare so high : but crie out , O the Depth !

To be searching and inquiring further then is reuealed , or the reason of such mysteries , is not profitable .

It is reported , that Saint Augustine on a time walking by the sea side , and beating his head to find out a reason of the Trinitie , lift vp his eyes and spied a childe , with a spoone keeching water out of the sea into a little hole : Saint Augustine askes the childe why he did so ; he answered , to emptie the sea into that hole : at which Saint Augustine smiled , telling him it could not be done . So , good father , saith the childe , you busie your braines about the Trinitie , and though you take more paines then I , yet your successe shall be alike . The wisdome of man is no more able to comprehend the Iudgements and wayes of God , then the skull of man is able to hold in it the whole water of the sea . To state earnestly vpon the Sun , is the way to lose our sight , not to encrease it , not to see more , but not to see at all . So the way to vnderstand and to attaine wisdome , is not to be too busie in searching , but to content our selues with that which is reuealed . Pius pulsator pierunque inuenit quod temerarius scrutator inuenire non potest . Bern.

Some think it a great degree of accutenesse to be searching into hidden things , and into the reason of the counsells of God : but indeed it is childishnesse . At another mans house , a childe will be questioning why is this ? and what is that ? but a wise man will hold his peace , knowing it to bee good manners to rest contented with that which is done by the Master of the house , whose minde hee vnderstands not . So in this world , which is Gods house , childishly inquire not why God doth so and so , who owes thee nothing , that eyther thou shouldest meddle with his doings , or he be bound to render a reason thereof vnto thee . Paul saith , 1. Tim. 6.4 . If any man consent not to the doctrine according to godlinesse , he doteth about questions : we thinke it wisdome , but Paul calls it dotage : when men fall to questioning , and apply not themselues to beleeue , they begin to dote , or to be sicke vpon questions , as the word also signifies . Noson peri zeteseis . As sicke stomackes long for euery thing they heare of , and when they haue it , they can take no profit by it . Quando animae cogitationum vincitur febre &c. tunc quaerit , cum vero sana est , non quaerit , sed fideliter credit . Chrysost. hom. in loc. Tim. So it is an argument of a weake minde , to be questioning of that , which to know , would not be profitable . When the minde is sicke , then it is questioning , Why ? How ? Wherefore ? but when it is sound , then it questioneth not , but beleeueth .

Might not our Kings Maiestie bee iustly angrie , if euery loose peasant should be talking or examining his doings ? So no doubt is God angrie with the curious examiners of his wayes . When Peter asked about Iohn , Ioh. 21.21.22 . that which concerned him not to know , hee had a sharpe rebuke ; and when the Disciples asked of another secret , Act. 1.6.7 . they were reproued . Take thou example , and account it no Imputation to bee ignorant of things not reuealed . This is learned ignorance .

If wee consider but the flies and wormes , God appeares admirable in them ? How much more in the administration of things ? Let vs resolue that all things are most iustly and wisly brought to passe though all vnderstand not the reason ; remembring that it is God , not man , that gouernes the world ; and when we fayle in apprehending , let vs by our fayling , learne to say , O the depth !

Vse . 2. We know but in part : not the hundreth part , of that which we shall know , let vs long to be translated out of darknes , into the fulnes of Gods marvellous light .

Vse . 3. Gods goodnes is wonderfull to vs , that he hath revealed those things which are necessary to saluation : which all the wisemen in the world could neuer haue found out , if God had not reuealed them : learne and study these things , and if thou knowest Christ , blesse God for this his wisedome ; and eternall life .

Men talke of wisedome : but he is wise that knowes this , and he is a very foole that knowes it not , though in Physicks he haue Salomons , and in Politicks , the wisedome and knowledge of Achytophell .

Paul desired to know nothing but Christ and him crucified : 1 Cor. 2.2 . study thou this and how to liue well . All thy life is to short to learne this as thou shouldst : therefore trouble not thy mind with things not reuealed , and too high for the measure of thy capacitie ; but passe them all over with O the depth . The Philosopher while he gazed on the heavens fell into a pit on awares he that walks plainely walks surely . Pro. 10.9

Vse 4. God knowes the sighes , the grones , the teares of his children ; they shall not loose the reward of their least obedience . So he knowes the wayes , the words , the thoughts of wicked men , and will set them in order before them at the day of iudgment . He knowes all 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 silence 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 .