A PLAIN EXPOSITION UPON the whole 8. 9 10. 11. Chapters of the Epistle of Saint PAUL to the ROMANS. Wherein the Text is diligently and Methodically resolved, the sense given: and many Doctrines thence gathered, are by lively uses Applied, for the benefit of GOD'S Children Performed with much variety, and convenient brevity: being the substance of near four years weekdays SERMONS.: By ELNATHAN PARR, Bachelor in Divinity, and Preacher of God's WORD. ROM. 2.10,11. 10. To every man that doth good, shall be glory, and honour and peace, to the jew first, and also to the Grecian. 11. For there is no respect of persons with God. printer's device of George Purslowe NOLI ALTUM SAPERE LONDON, Printed by George Purslowe for SAMVEL MAN, dwelling in Paul's Churchyard, at the sign of the Swan. 1618. TO The very Noble and Religious Gentleman, Master Nathaniel Bacon, Esquire, & TO The very Honourable and most worthy Lady, the Lady jane Cornwalleys, his wife, Grace and Peace be multiplied, from God the Father, and from our Lord jesus Christ. SIR; I PRESENT to your Nobleness these my poor labours; which shall be much honoured, if you will vouchsafe as gracious an eye to them written, as you did a reverent ear to them uttered by voice. As a picture attains not the life; so neither can writing express that lively Energy of the voice, which consists in Utterance and Action, the two Ladies of Speech: yet as the picture of a friend is much esteemed for the representation; so I cannot but hope of your favourable approval of the Copy, to whom the principal was so acceptable. The style must needs lose something, because I have endeavoured to abbreviate many things in writing; which I took more liberty in speaking to deliver. And yet, I hope, that nor I, nor my labours, shall for this lose with the judicious: for Timantes, a famous Painter (as yourself, if any, know) was the more commended; because by his pictures, more was to be understood, then was expressed. As all that know your Nobleness, have experience of your Religious mind; so have I also of your deep judgement, by whom no Author can lose; you being able (and using) accurately to examine every word, wherein any excellent thing may be couched. If I were able to write learnedly, I would wish such a Reader: as I am MADAM; I Humbly entreat you with favour to receive this fruit of your own goodness. If I have performed any good by my poor labours; those which receive it, own the acknowledgement (next unto God) to your Ladyship; who have so watered my studies with your countenance and beneficence, that even my Barrenness hath both by preaching and writing yielded some fruit: which, as it may be profitable to some, & is comfortable to myself to have brought forth; so I hope it shall (somewhat) further your ladyships reckoning at the day of Christ. I know you take no pleasure to have your goodness published, because you account virtues fairest Theatre to be a good Conscience: yet it becomes an ingenuous mind to profess, by whom he profiteth: And I wish that all the world understood of your Honourable disposition, and Christian carriage, both in public and private, that many more might be provoked by your Noble example. For as in all native and infused Graces, you immeasurably exceed the painted sepulchres of these days: so is your Ladyship in holy knowledge, discreet zeal, and compassionate charity, a lively Image of those ancient Heroines commended by Saint Hierom, and other Fathers, and also by unerring Writers. As Ladies, delight not only to see fair jewels, and curious Needleworks, but to take them out and wear them; so I can truly testify, that your ladyships care is, not only to know, but to express and wear the good things you know, in your conversation. I earnestly pray for the increase of God's fatherly blessing upon your soul, and I crave your pardon, and the continuance of your favour to him, who acknowledgeth himself bound unto you in all humble observance, ELNATHAN PARR: To the Christian Reader, increase of faith and love. GEntle Reader; thou hast here the sum of divers of my Lectures upon that most comfortable Chapter the 8. to the Romans; and also upon those three difficult Chapters next following, viz. the 9 10. and 11. wherein I have endeavoured plainly to open the words; diligently to unfold the Argument; briefly to comprise the doctrine; and (being evidently proved) livelily to apply the same. In which Application, I have had a principal respect of these three things: namely, to comfort the distressed sinner; to humble the obstinate; and to exhort and provoke the penitent to more obedience. Also those mysterious points of Predestination, Rejection of the jews, Vocation of the Gentiles, and Revocation of the jews, are here soberly and diligently discussed and made plain. Beside, divers dangerous Positions of the Romanists, and of Arminius oppugned; & many other material doubts and questions cleared by the way. As I have laboured to do thee good; so I desire thee, not to requite me with evil. If in some things thou thinkest otherwise; abound in thine own sense, but censure not rashly; remembering that it is easier to pluck down a house, then to build one. If thou blamest the style as too homely, be persuaded, that wise men desire rather a careful, than an eloquent Physician. If thou readest therein, read to profit thy soul: which if thou do not; we are both losers: but thou must give account for both our losses. For as for us, we are unto God a sweet savour of Christ, both in them which profit by our pains, & in them which profit not. That thou mayest profit, I commend thee to God; to whom also I desire thee to commend this labour, and Thy true friend in our common Saviour, Elnathan Parr. A brief sum of the Doctrines handled in this BOOK. CHAP. VIII. Doct. 1. THose which are in Christ by Faith, shall not be condemned. Verse 1. Doct. 2. Our union with Christ, the cause of our good life. Doct. Our union with Christ, frees us from the power of sin and of death. Verse 2. Doct. 1. The Law cannot justify us, because we cannot perfectly keep it. Verse 3. Doct. 2. Christ came into the world, and was incarnate of the Virgin Mary, not of his own will, and yet not unwilling, but by the will and Decree of his Father. Doct. 3. God by the death of his Son on the Cross in our nature, hath so taken away and abolished sin, that it can not rule in us here, nor condemn us hereafter. Doct. Whatsoever Christ did concerning the Law, is ours by imputation, so fully as if ourselves had done it. Verse 4. Doct. Carnal men and spiritual, are contrary. Verse 5. Doct. Whatsoever the flesh or corruption doth mind or savour, bringeth death: so on the contrary for the spirit that is the regenerate part. Verse 6. Doct. 1. All unregenerate men are enemies to God, and God to them. Verse 7. Doct. 2. The Law of God, is the rule of our subjection to God. Doct. A carnal man cannot please God, because he is not subject to his Law. Verse 8. Doct. 1. Preachers are to apply their Doctrines to their hearers. Verse 9 Doct. 2. Those which are regenerate, are not carnal, but spiritual. Doct. 3. The holy Spirit dwelleth in the regenerate. Doct. 4. Our union with Christ, is by the holy Spirit. Doct. 1. Though Christ be in the regenerate, yet are they subject to death. Verse 10. Doct. 2. Though the bodies of the regenerate be subject to mortality and death, yet their souls are not. Doct. Those which have the Spirit of Christ dwelling in them, shall have a joyful resurrection. Verse 11. Doct. All the regenerate are to live to God in obedience, not to the flesh. Verse 12. Doct. Salvation is promised on the condition we live not after the flesh, but after the Spirit. Verse 13. Doct. They which follow and obey the Gospel, are the sons of God. Verse 14. Doct. The Regenerate have the spirit of Adoption, whereby they are enabled to cry, Abba Father. Verse 15. Doct. The holy Ghost witnesseth with them which are regenerate, that they are the Children of God. Verse 16. Doct. 1. All that are the children of God, are heirs with Christ. Verse 17. Doct. 2. The condition of our heavenly inheritance is the Cross which glory follows. Doct. The glory to come doth every way surmount the present afflictions. Verse 18. Doct. The insensible creature expecteth the Revelation of the sons of God. Verse 19 Doct. The creature faileth and laboureth under a great burden and bondage of mutability, against the natural inclination of it. Verse 20. Doct. The creature shall be freed from corruption into Glory. Verse 21. Doct. The children of God, because they have received the first fruits of the Spirit, do groan for the present corruption, expecting the redemption of their bodies from the same. Verse 23. Doct. Hope is a certain expectation of eternal life: with patience & expectation. Verse 24, 25. Doct. 1. God helpeth his children in trouble by his Spirit. Verse 26. Doct. 2. Ability to pray, is not of ourselves, but the holy Spirit. Doct. 1. God knoweth and approveth the prayers of his Saints. Verse 27. Doct. 2. The way to have our prayers heard, is to pray according to Gods will. Doct. All afflictions further the good of God's children. Verse 28. Doct. All such as are elected, are predestinated to be conformed unto Christ. Verse 29. Doct. The way from Predestination to Glorification, is by Vocation and justification. Verse 30. Doct. Nothing can hurt them, for, or with whom God is. Verse 31. Doct. To whomsoever God gives Christ, he gives all good things. Verse 32. Doct. No accusations can hurt or prevail against them whom God justifieth. Verse 33. Doct. Those whom Christ died for, can not be condemned. Verse 34. Doct. The Devil with all his complices cannot separate us from Christ's love. Verse 35. Doct. True Christians are always in danger, and ready to die for Christ's sake. Verse 36. Doct. 1. In all Afflictions Gods children obtain a Noble victory. Verse 37. Doct. 2. Christ is the Cause of our constancy and victory in time of trouble. Doct. 1. God's love can never fail to his Church. Verse 38, 39 Doct. 2. All other estates and things in this life are uncertain, only the estate of God's children is certain. CHAP IX. Doct. 1. Minister's are to speak the truth though it displease, yet with sobriety of wisdom. Verse 1. Doct. 2. It is lawful for Christians in due time, cause & manner to swear. Doct. 3. They which swear, must swear by God. Doct. 4. A man's conscience bears witness of all his words and thoughts, either with him, or against him. Doct. The children of God grieve for the hardness of heart, and condemnation of the wicked. Verse 2. Doct. We ought to redeem the salvation of our very enemies, with the loss of heavenly joys to ourselves, rather than Christ should lose his glory. Verse 3. Doct. 1. The jews were a most honourable people. Verse 4, 5. Doct. 2. The jews are not to be hated, but to be loved. Doct. The promises of God are sure. Verse 6. Doct. All believers are the children and seed to which belong the promises. Verse 7, 8, 9 Doct. Where nature is common and alike, there grace makes a difference. Verse 10. Doct. 1. The Election or Reprobation of men is before they are borne, or have done good or evil. Verse 11, 12, 13 Doct. 2. The purpose of God's Election and Reprobation is not of works, but of the will of God. Doct. 3. The Predestination of God is sure. Doct. Though God save some, and condemn others, yet he is just. Verse 14, 15, 16 Doct. 1. Hearers are to receive nothing, but that which is signed, and sealed by the hand of God. Verse 17. Doct. 2. God is not unjust in reprobating sinful men, to show his power. Doct. The will of God is the cause of Election and Reprobation. Verse 18. Doct. The will of God is distinguished to be his secret will, or his revealed will. Verse 19 Doct. Corrupt man is not to dispute against God about his judgements. Verse 20. Doct. 1. Both the Elect and Reprobate are God's vessels. Verse 22. Doct. 2. God is patiented towards sinners and Reprobates. Doct. 3. The Scriptures describe God angry with sinners. Doct. 4. God suffers Reprobates for the manifestation of his wrath and power. Doct. The wrath of God showed on the Reprobates, doth amplify and commend his mercy to the elect. Verse 23. Doct. They which are effectually called, are elect vessels of glory. Verse 24. Doct. The Calling of the Gentiles to the state of grace and salvation, was long ago foretold by the Prophets. Verse 25, 26. Doct. But a remnant of the multitude of the jews shall be saved. Verse 27, 28, 29 Doct. None can be justified in the sight of God, by a righteousness of their own making. Verse 30, 31. Doct. Christ is a Rock of offence to them which believe not, nor repent. Verse 32, 33. CHAP. X. Doct. Minister's are not only to exhort their people to obedience, but also to pray for them. Verse 1. Doct. Zeal, if it be not according to knowledge, is not acceptable to God. Verse 2. Doct. Ignorance breeds Pride and Contempt. Verse 3. Doct. God gave the Law in writing to bring men to Christ. Verse 4. Doct. Faith, not the Law, makes us certain of our salvation before God. Verse 5, 6, 7, 8. Doct. Faith and Confession, are necessary to salvation. Verse 9, 10. Doct. He that believeth, is sure to be saved. Verse 11. Doct. The favours of God concerning▪ justification and Salvation, are dispensed without any respect of persons, to them which believe, and call upon him. Verse 12. Doct. God will save all such which call upon him. Verse 13. Doct. Without the preaching of the Gospel, there is (ordinarily) no salvation. Verse 14. Doct. Nothing should be so welcome, as the preaching and preachers of the Gospel. Verse 15. Doct. When the Gospel is preached, all are not converted by it. Verse 16. Doct. The Gospel was preached to all the world, in the time of the Apostles. Verse 18. Doct. The corruption of our hearts, leads us to the practice of those things which we know to be sin. Verse 19 Doct. 2. God will forsake them, which forsake him. Doct. Ministers are boldly to preach the Truth. Verse 20. Doct. 2. Our Conversion and Calling is only from God's mercy. Doct. Disobedience and persecution of God's messengers was the cause of the rejection of the jews. Verse 21. CHAP. XI. Doct. 1. ALl the jews are not cast away from the hope of salvation. Verse 1. Doct. 2. The Elect of God are sure of their estate, and know it, and shall never perish. Doct. 1. It is profitable to be acquainted with the Histories of the Bible, and to make use of them. Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to prevail against it. Verse 3. Doct. 2. The Enemies of True Religion, are savage and cruel. Doct. 1. All doubts in matters of Religion, are to be decided by the Word of God. Verse 4. Doct. 2. The Church of God shall never be in such an exigent: but that there shall be many thousands to worship God, in Spirit and in Truth. Doct. 3. Those which in dangerous times are preserved in grace, it is by the power and goodness of God. Doct. 4. Sincere worshippers of God, must not in the least manner worship an Idol. Doct. The cause why some are reserved in dangerous times, is their Election. Verse 5. Doct. Election and Salvation are of Grace, not of Merit. Verse 6. Doct. No Elect cast away: No Reprobate but cast away. Verse 7. Doct. God in his just judgement, gives over such as are enemies to the Gospel, to the Devil to be blinded, that they cannot convert. Verse 8. Doct. Persecutors of Christ and his Gospel, are justly accursed of God. Verse 9, 10. Doct. 1. The jews are rejected, that the Gentiles might be called. Verse 11. Doct. 2. The Vocation of the Gentiles, is the provocation of the jews. Doct. The general Calling of the jews, shall be the enriching of the world. Verse 12. Doct. The way for a Minister to make his office glorious, is to be diligent in preaching. Verse 13, 14. Doct. The Calling of the jews shall be a new life and happiness to the world. Verse 15. Doct. The jews are still a people. Verse 16. Doct. The Gentiles may not despise the jews. Verse 17, 18. Doct. Our standing is by Faith, our breaking off by Infidelity. Verse 19 Doct. 1. Faith shuts out boasting. Verse 20. Doct. 2. He that believeth, feareth God. Doct. All without respect, which continue not in Grace, shall be broken off. Verse 21. Doct. 1. It is the duty of all, diligently to keep a notebook of the mercies of God to themselves, and of his judgements to others. Verse 22. Doct. 2. Perseverance is a necessary condition of true saving Faith. Doct. Whatsoever sinner believeth and repenteth, it is possible he should be saved. Verse 23, 24, 25 Doct. 2. Before the end of the world, the jews in regard of their multitude shall be Called. Doct. Not only some now and then, but the people of the jews shall be Called. Verse 26, 27. Doct. The jews are beloved of God. Verse 28. Doct. God repenteth not of his gifts and Calling. Verse 29. Doct. The Gentiles were Infidels. Verse 30. Doct. The jews are now in an estate of unbelief, but they shall be received to mercy. Verse 31. Doct. God hath shut up all in unbelief, that he might have mercy on all. Verse 32. Doct. It is neither lawful for man to search, nor possible to find the hidden ways of God. Verse 33, 34, 35 Doct. God is of all his Creatures, specially of his Church, to be praised & glorified. Verse 36. THE SUM OF THE Eleven first Chapters of the EPISTLE to the Romans. SAint Paul in the eleven first Chapters of this Epistle, entreateth of justification: his order is this: In the five first, he proveth against all objections of jews and Gentiles, that all men are justified by the righteousness of jesus Christ, apprehended by Faith. In the six next, he overthrows the engines whereby Satan went about to oppugn this heavenly Doctrine. These Engines were 4. First, that this Doctrine brings in liberty and licentious living. 2. That it makes God inconstant, and not so good as his word to the jews. 3. That it abolisheth the righteousness of the Law. 4. That from thence it follows, that GOD hath quite cast away the people of the jews. The first of these Paul removes, Chapter 6. 7. 8. the second; Chapter 9 the third; Chapter 10. the fourth; Chapter eleven. Chap. 6. The Doctrine of Grace, teacheth men, not to live loosely, but to deny all ungodliness, and to walk in newness of life. Therefore all believers are to fight against sin, which they may do, with so much the more comfort, in as much as they are not under the Law, but under Grace. Chap. 7. Indeed, before they were converted, they were subject to the curse of the Law, and by it became more sinful; but having received Grace to believe, they are freed by jesus Christ, notwithstanding, the lusting of the flesh against the Spirit, which is the condition of every regenerate man in this life. Chap. 8. Therefore, though sin remain in them, and for it they be chastised of God, yet it reigns not in them, nor can condemn them, neither can any tribulations separate them from the love of God in Christ. AN EXPOSITION upon the eighth, ninth, tenth, and the eleventh Chapters of the Epistle to the ROMANS. 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 special sore temptations, whereby it might seem that a regenerate man were miserable, and destitute of inward peace: the one arising from the remainder of sin; than which nothing is more heavy: the other from the Cross, than which nothing is more bitter. Against the first, he 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 itself 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 jesus, who walk 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 Terms, namely, Who are in Christ, such as walk not after the flesh, but after the Spirit. In the Proposition (as in all of this kind) there are 3. parts. 1. The subject or Antecedent, To them which are in Christ, 2. the Predicat or Consequent, Condemnation, 3. the Bond, negatively set down, There is no. The whole Proposition in the natural order, is thus, To them which are in Christ, there is no condemnation. This order is inverted for more Elegancy and force. The Arguments disposed in this proposition, are the cause, and the contrary effect. The contrary effect negatively delivered of the cause. The cause, being in Christ. The contrary effect, Condemnation. The proper effect, justification, set down negatively for our greater comfort: because we are more sensible of the evil things we are freed from, which we have deserved, then of the good things we have by Grace. There is therefore now. Anselmus. Some make this particle (Now) an adverb 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 justified, are not under the Law, but under Grace. Now than it follows, that there is no condemnation to such. There is no condemnation. Condemnation is a sentence or Doom given by a competent judge, concerning the punishment of an offender, the contrary whereof, is Absolution, Acquitting, justification. The judge is God. The delinquent to be arraigned, sinful Man, the Court double, Inferior: of Conscience, Superior: of Christ. To them which be in Christ. In Christ, and by Christ, differ: by the first, effectual Vocation; by the second, justification is usually set forth. To be in Christ, is to be united unto him: which union is spiritual, not corporal. He in us by his Spirit, we in him by our Faith. The meaning ariseth from the conjunction of the Subject and Predicat by a Negative Bond: for though they are joined in the Proposition, yet they are really separated. To them which are in Christ. That is, which believe, and so are effectually called, there is no condemnation, (not before men, for such are most subject to reproachful censures, but before) God; either at the Bar of their own Conscience, or at the Bar of Christ, at the last day. The terror of damnation is unspeakable, specially before the judgement seat of CHRIST; for, if the judgement of a guilty Conscience be so fearful, as we cannot be ignorant, much more is the judgement of God, who is greater than our Conscience. joh. 3.20. doctrine Those which are in CHRIST by Faith, shall not be condemned. john 3.5.16,36. Mark 16.16. Ephes. 5.23. Use. 1. He saith not, There is no sin, or nothing worthy to be damned, but there is no condemnation: for he that saith he hath no sin, deceives himself: 1. joh. 1.8. And the Apostle in the 7. Chapter, confessed the remainder of sin, which manifests itself too often, in our words, deeds and desires contrary to the Law: by which, if the most righteous man be examined, he must appear worthy to be damned, and hath need enough to use David's Prayer, Psalm 143.2. Lord, enter not into judgement with thy servant. Use 2. There is no Condemnation to Them. Here appeareth the Prudence of the Apostle, who, when he in the 7. Chapter spoke of the force of inhabiting Sin, expressed it in his own person, that we might know there is no man so holy in this life who is exempted. But when he speaks of Comfort to such; he speaks in the person of others, lest we should imagine, that only some principal and choice Christians did enjoy this benefit. It is the fashion of Christians distressed in Conscience, to exempt themselves from the communion of this comfort, as if it belonged to others, not to themselves, Upon this Paul professedly changeth the manner of his speech. Dost thou believe in Christ with a true (though weak) faith? Thou shalt be saved. Hold fast this faith: For even as a halfpenny is currant lawful 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 up for Me a crown of righteousness. Yea, for Thee an holy and famous Apostle. Nay (saith Paul) 2. Tim. 4.8. not for me only, but for them also who love the appearing of Christ. Use 3. Miserable are the unbelievers and impenitent. There is no Condemnation. If Paul had stayed here, many would have applauded him. O how would the Drunkard and Blasphemer, etc. have rejoiced, and all the rout of wicked ones! If Thou be'st such: how dost thou wish in thy heart that it were true? But hear and tremble thou Profane. There is no Condemnation to them which are in Christ. This is the children's bread, it is not for Dogs, that is, for Impenitent sinners. What then shall become of them which repent not? Woe unto them: For they shall perish, they shall be damned, for them is reserved the blackness of darkness for ever, even utter Darkness, where there is nothing but weeping, and gnashing of teeth. Who can tell the Misery, the Flames, the Anger, the Vengeance which shall fall down upon the heads of the wicked as a tempest of Thunder? When thou art glozing and quaffing; think of this Damnation. When thou art puffed up with Pride: think of the shame and Confusion following. When thou art Coveting: think of the wrath thou treasurest up against the day of Wrath. Of these things we daily speak and write, and yet thou wicked wretch turnest not, as if it were a trifle to be damned; to be separated from the Saints, from Christ, from God, a trifle: as if it were a light thing to have eternal fellowship with the Devil and his Angels. Yet, yet convert: that if it be possible, thou mayst escape Damnation: Yet leave thy Whoredoms etc. While the door of grace is open. He which now stoppeth his ear: O, how shall he in That day call to the Mountains and Rocks to cover him! Prevent this damnation by repentance; and though other fall into hell, labour thou to be in the number of them to whom there is no Condemnation. Use 4. Great is the Blessedness and Security of the Godly: I say Security, not Carnal, whereby the fear of God is shaken off, but spiritual, whereby the fear of damnation is overcome. There is no Condemnation to them: they have peace with God, with themselves. Understand, you blessed of the Father, your happiness and rejoice: My life for yours you shall not perish. That tormenting flame, shall not touch one hair of your heads: As the garments of the three men smelled not of the fire; so you shall be most free. Remember this golden, this most divine Sentence, and in all distresses of Conscience conquer ye. But thou wilt say: Alas, I am led captive unto sin, what hope therefore? Indeed in thyself there is none; but in Christ there is plenty. When Satan shall trouble thee, look unto Christ, in whom thou art by Faith, and Invincibly rely hereupon: There is no Condemnation to men in Christ. See thou hast good evidence of thy being in Christ, and then resolve that it is as possible for Christ himself to be 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 feel in thy heart, thy union with thy Saviour. It is not enough to be near him; thou must be in him. If thou find so; Rejoice; be thankful; and walk worthily. Now follows the Description of them which are in Christ: (viz.) All those which walk 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 God's Children to walk in holiness, as it is proper for the Sun to shine, and the Fire to give heat. These words contain a double Answer to each part of the proposition. (viz. Affirmative. Negative. If you ask who are not in Christ. The Affirmative answer is: They which walk after the Spirit. If you ask who are not in Christ. The Negative answer is. They which walk after the flesh. If you ask who are justified. The Affirmative answer: They which walk after the Spirit. If you ask who are Condemned. The Negative answer: They which walk after the Flesh. Here we have three things which be of great reckoning in the Scriptures. 1. Vocation: They which are in Christ. 2. justification: Shall not be condemned. 3. Sanctification: Which walk not after the Flesh, but after the Spirit. The General meaning is: Those which live holily, mortifying the Flesh, and obeying the Spirit, are in Christ. The holy life of a Christian, is compared to walking and traveling, 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 down two ways. 1. Negatively, Not after the Flesh. 2. Affirmatively: But after the Spirit. The false Guide the Flesh; The true Guide the Spirit. Quest. But why speaks the Apostle of the false Guide? Answ. Because most men are inclined to this Guide, being wedded to their own opinions, and taking their own directions from the wisdom of the flesh to be best: Therefore he gives them an Item of a false Guide. The Scripture usually compares living to walking: as here. So Gen. 5.24. and 17.1, etc. the Reason: because of the suiting of one to the other, for in divers things, here is great Correspondence. 1. travelers, ignorant of the way, inquire after the right and nearest way. So wouldst thou travel to heaven? If thou inquirest for the way of Merit, it is Christ. If for the way of our Obedience, it is the Law. There are many by-paths. Search the Scriptures, the Rule of our Faith and Obedience. joh. 5.39. 2. travelers, in dangerous and unknown ways, seek for a good Guide: so must he which would safely travel to heaven: Act. 8 31. For as the Eunuch understood not without an Interpreter, so cannot we walk that way without a Guide. Two Guides will offer themselves: A false treacherous deceiving guide, which is the Flesh, which will boast of her cunning and ableness; and a true Guide, which is the Spirit. Both these are set down in the Text. Take heed of the Flesh: Take the Spirit. 3. travelers inquire for good Company: loath to go alone, and yet loath to go with evil Company, as with a Thief or a Robber. So beware thou of ill Company; as of Swearers, Drunkards, Whoremongers, etc. These will draw thee out of the right way, for they travel not to heavenward. Let thy delight be in the Saints, and in them that excel in virtue, that thou mayst the more cheerfully walk, Psal. 16. being helped by their Prayers, and virtuous examples. As in a Team, a good sure Horse, being among a sort of jades, is many times made shuttle and untoward: so look for no furtherance in thy journey to heaven, by the society of wicked men. 4. travelers, especially in a long journey, clog not themselves with things superfluous, but only take necessaries: so overload not thyself with unnecessary cares & delights of the world. As a heavy burden, or a long garment to a traveler, so is the world to us in our journey towards heaven, a hindrance of our speed. 5. travelers going a dangerous way, provide themselves of some weapon, as a Sword, or a good Staff; 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 Crossway or other, to meet with the Devil, that old Thief, who would be glad to rob thee of Grace, and is as greedy of it, as a Thief of a purse. The best weapon is Faith: which serves for a Weapon to fight withal, and also for a Staff to rest upon. For a weapon: Therefore Saint john saith; that Faith is the victory that overcometh. 1. joh. 5.4. It is a weapon both Offensive and Defensive. For an offensive Weapon, it is as good against the Devil, as a Pistol against a Thief. 1. Pet. 15.9. jam 4.7. So saith the Scripture: Resist the Devil steadfast in the Faith, and he will flee from you. If a Thief see a case of Dags at a man's side, he will not deal with him hastily; so if the Devil perceive us furnished with Faith, he will have small list to meddle with us. For a defensive Weapon also, there is none to this; It is a Target of proof, or a Shield: So Saint Paul calls it, and exhorts, Ephes. 6.16. Above all, take the shield of Faith, whereby ye shall be able to quench all the fiery darts of the wicked. Faith also serves for a staff to rest us upon. We stand and are established by Faith. Rom. 11.20. Children learn to go by the finger, or by a stool; 2. Cor. 1.24. such a thing is Faith to us. An old man will not go out of the doors without his staff: so, if thou neglectest Faith, thou canst never be able to hold on thy journey, of which we have an example in Peter, who so long as he kept in his hand, in his heart this staff, Mat. 14.30. walked on the Sea, but when he let it fall, himself began to sink. 6 travelers on foot prepare for their feet, that they be well shod, lest being wounded by the sharp stones and thorns, on which they must tread, they be laid up by the way. If thou travelest toward Heaven, thou must tread upon thorns, the points of Needles, burning Coals; thou canst not want shoes. These are the preparation of the Gospel; And your feet shod with the preparation of the Gospel of peace, saith Paul, Ephes. 6.15. that is, with a firm resolution, that come Fire, Sword, what will come, we will hold our way. Thus was David prepared, Psalm 13. Though I walk in the valley of the shadow of death, I will fear none ill, and Psal. 119.106. I have sworn, and am steadfastly purposed to keep thy Law. So Paul elsewhere manifests his resolution and readiness, Acts 20.24. & 21.13. to die for Christ. 7 travelers carry with them some Cordial and comfortable waters, to cheer their Spirits, when through weariness they begin to faint. So in the way to Heaven, through weakness thou mayst faint and fall: the water of Repentance is precious, a draft of it will recover and repair thy spirits, fill thee full of godly care, and confirm thy assurance. Thus much of the manner of the Metaphor: now followeth the nature of the Argument, which is (as was said) a description of such which are in Christ by the effect: Such walk not after the flesh, but after the Spirit, that is, live holily. doctrine Our Union with Christ the cause of our good life. joh. 15.5. 1. joh. 1.6,7. Use 1. He saith not, there is no condemnation to them which are in Christ, because they walk; but which walk: for hereby we are not justified, nor called, but they which are justified and called, so carry themselves. This walking is necessary, not as a cause of salvation, but as a condition, without which there is certain condemnation. Use 2. Hear we have a touchstone to try whether we be in Christ, or no, and so whether we shall be damned, or saved. When thou seest the Imp which thou hast grafted, to bud and leave, and bring forth fruit, thou sayst it takes well; so if thou bring forth Holiness, the fruit of the Spirit, thou takest well, and art surely grafted into Christ. This then answers a Question, of which many desire to be resolved, viz. Whether they shall be saved, or no? Examine thy walking; If in the way of Envy, Blasphemy, Pride, Drunkenness, uncleaneness, this is the way of the flesh unto assured condemnation: the spirit leads not this way, thou art yet out of Christ, and therefore far from salvation. He that would be saved, must walk after the Spirit, in righteousness and holiness. As the palpable profane wretch is hereby excluded: so also, he that is a mere civil man, and no more; for though he seem to be in a good way, as of just dealing, temperance, liberality, courtesy, etc. yet he walks in these ways after a wrong guide, which is the flesh, doing these things for the praise of men, and with the opinion of justification thereby: beside, he never descends into his own heart, mourning for, and mortifying inbred corruption, unto which the Spirit principally leads, but only glorieth in outward moralities. If then thou wouldst be saved, approve thyself to be in Christ, by walking after the Spirit. But remember thou must walk: now and then will not serve the turn, as he that sets now one step, than another, is not said to walk; so thy walking, implies a continual motion in godliness, and yet not such a motion, as of a Horse in a Mill; but as proceeding, and getting forward: As in walking, there seems to be an Emulation between the feet, to be one before another; so in our living, we must strive to be every day more forward in goodness, and to be better to morrow, than we are to day. Use 3. There is nothing more irksome to the children of GOD, than the rebellion of the flesh, (though wicked men be not sensible of it.) And many times, weak Consciences are so distressed, by the sense of their corruptions, that they doubt much of their estates. Let such wisely mark these words: He saith not, There is no condemnation to them, in whom there is no flesh; but which walk not after it: nor, saith he, there is no condemnation to them, which are not tempted, or which sin not; but which walk not after sin: for the children of God must be tempted, and we never receive such Grace in this life, as not at all to fall, or sin; but not to walk after it, but to strive and resist it, and, if down through weakness, not to lie and wallow ourselves, as swine in the mire, but by the power of the Spirit, to start up, to wash away our spots in the Bath of Repentance, and ever after to be the more vehement and strong against our corruption. It is not a willing service, which they perform unto the flesh, when they are overtaken, as a man willingly walks in his Garden; but a most unwilling, for the which, true Converts are often heard to sigh, mourn and lament, and are often seen with tears in their eyes. Concupiscence will be to thee so long as thou livest here; but walk not after it, and then all shall be well. When thou walkest abroad, thou canst not hinder the Birds from flying over thy head; but thou mayst hinder them from lighting upon thy head, and making nests: so thou canst not be wholly void of corruption, but if thou be in Christ, thou hast received grace, not to obey it. Thou art (it may be) much inclined to Anger? Dost thou let it remain with thee till being soured, it turneth to malice and rancour, and bringeth forth revenge? Gen. 15.11. Then hast thou suffered it to nestle in thy heart, and if thou lookest not to it, it will be thy destruction; so of Lust, Pride, Covetousness: but if thou scar away these Harpies, as Abraham the birds from his Sacrifice, and suffer not an evil thought to lodge with thee all night; surely thou art in Christ, and never shalt be damned. VERSE 2. For the Law of the Spirit of life in Christ jesus, hath made me free from the Law of Sin, and Death. IN this Verse is an Argument, proving the Proposition before delivered; 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 Sin 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 proved. They which are quickened by the same Spirit which is in Christ, are so freed: But all in Christ are so quickened. Therefore they are so freed. This Verse than entreats of the freedom and deliverance of the Regenerate which are in Christ. Concerning which freedom or Manumission, four things may be observed. 1. From what: namely, from Sin, and Death, 2. The extent of this Deliverance: not from sin and death simply in this world: but from the Law of Sin and Death: that is, from the power and authority of Sin: which power is called a Law by the Apostle, for two reasons: 1. Because carnal men obey sin, as they should obey a Law. 2. Because sin holds us bound by the Law unto eternal death. 3. The subject of this Deliverance: Me, saith Paul, meaning himself for instance; to be so also meant of every Regenerate man: and therefore the Syrian Translator reads it Thee. 4. The Cause: The Spirit: The Law of Faith, say some, which may receive a good Exposition. Others better interpret the holy Ghost: hereby proving the Deity of the third Person. Ambrose. Pareus. Chrysost. Beza understands it of the efficacy of the Spirit in us, which is, saith he, the Grace of Regeneration. I take rather to be meant here, the root of that Grace, rather than the Grace itself: The root I call the Grace of Holiness in the human Nature of Christ, which upon our union with him, is by the Holy Ghost conveyed unto us. For, joh. 3.34. joh. 1.16. he received not the Spirit by measure, but is full of grace, and of his fullness we receive grace for grace. This I take to be the fittest Exposition. This Spirit is two ways set forth. First, by the Subject in whom it is. It is radically in Christ. Secondly, by the effect; it is the Spirit of life: for if this flow not unto us, we are but dead men; with this being derived unto us, both the worthiness of Christ's obedience, and also power for the weakening and abolishing of sin, that it reigneth not in us, nor can condemn us. And for this, I guess, that our Saviour is called a 1. Cor. 15.45. Quickening Spirit. For as we have to live a natural life from Adam, so have we to live a spiritual life from Christ, being united unto him. The meaning than is this. The power of the Spirit which is in Christ, hath freed all them which are in Christ, from sin and death. So that as sin could have no power over him to condemn him, neither can it have over us; we receiving of the same Spirit, and living the same life which was in him: For we live not a diverse life from that which is in Christ, but the very same, as the water in the fountain, and rivers; and the life in the head and members is the same. doctrine Our union with Christ, frees us from the power of sin and death, Ephes. 2.18,22. Use 1. The cause of all our happiness is this union. From hence is it that we serve not sin: from hence is it that we yield not to every tentation of Satan: that we have comfort, that we are established in Grace, is from hence. Labour therefore to be united; the ordinary means is the Word preached: For as in Graffing: so here; God is the Husbandman; Christ the Stock, Believers 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 rive the Stock, and to let in the Imps, a man cannot graff; so Contemners of the Word and Sacraments cannot possibly be in Christ. Use 2. Hath freed Me: There is much Divinity in Pronouns (said Luther.) In the first Verse Paul spoke in the third Person; Them. Here in the first, Me. Not that he appropriates this freedom to himself by so speaking, but to teach every one to apply it to themselves, and in themselves to feel it, for which cause the Syrian Translator reads Thee. For as the power of sense and motion in the head, is derived to every the least and farthest member and joint; Ephes. 4.7. so the meanest in the Church, as well as the chiefest, do receive according to their place suitable grace. It may be some may think, O, if I were Abraham, David, or Paul, I should be saved. Yea, if thou be in Christ, thou art freed as well as they, and shalt be saved as well as they. Use 3. We are now freed from sin and and death, not simply, (so we shall hereafter be delivered) but from the Law of sin. We be not so delivered, that we cannot sin or die; but Sin cannot domineer over us, nor damn us, nor Death hurt us. Lay up this against the Day of tentation. It is very grievous to feel the assaults of Sin, as of Uncleanness, Pride, etc. But all are Beggars, we may not choose our Alms: we must remember our measure; we have such things that we may be humbled, not that we should be overcome. Thou must be content to have Sin trouble thee here, and to wring from thee sighs and tears, but comfort thy Soul with this, it shall never condemn thee. A Snake may be so handled by taking out the sting or teeth, that it cannot hurt us, though it touch us, yet we abhor it for the nature of it, and are afraid to have it come near us, and, it's but our fear. So sin is in such sort handled by our Saviour Christ, that though it touch us, and hiss at us, yet it cannot hurt us: It may make us afraid, but blessed be God, the fear is more than the hurt: For as sin and death could not hurt Christ, so neither can they hurt us. It is not killed outright, but it is so maimed, judges 1. that as Adonibezek having his hands and feet mangled, and being in chains, could not endamage Israel, so neither can sin us. When therefore thou feelest sin stir in thy heart (alas, who feels it not?) cast not away thy confidence, but with a good courage resist it, and resort to Christ by Prayer, that thou mayst more feel the power of his Spirit. Great is the power of sin; but the power of the Spirit is greater. The Devil is strong; but CHRIST is stronger. Use 4. Those which have not obtained this freedom, are most miserable. They are slaves, and that to the basest master in the world, which is Sin, and shall have the fearfullest wages, which is Death: As nothing is more base than sin, so nothing is more bitter than death: How did sin Tyrannize over Ammon, Achab, judas, who could have no rest; 2. Sam. 13.2. 1. King. 21.4. john 13.30. but are sick till they have performed most shameful services to their utter ruin? Thou hast heard of the Galleyslaves of the Turk: How sweet is it to be delivered from such a bondage! But alas, What is the Turk to the Devil? What is a Galley to Hell? What the labour of Oars, to the service of sin, and torments of Hell? O the happiness of them which are in Christ, that are delivered from sin and death! Have we any enemies to these? Yea, his happiness is the more by the assurance of it: for once in Christ, and ever in Christ, let Satan do his worst. The lest branch of the Vine, which is Christ, is too high for Satan's reach. Such as are in him, can never want saving Grace; so rich a Root is Christ, to maintain 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 be'st in Christ. Use 5. Examine whether thou be'st set free. If sin rule in thee, it will also damn thee: thou art not delivered. If a man sick in his bed, burning of an Ague, fetching his breath with difficulty; looking ghastly, etc. should say he were well; thou wouldst not believe him. So, when thou seest a man swell with Pride, burn with Lust, etc. If he say he is in Christ, and hopes to be saved, believe him not: All the world cannot save him. VERSE 3. For what the Law could not do, in that it was weak through the flesh; GOD sending his own Son in the likeness of sinful flesh, and for sin; Or, by a sacrifice for sin. condemned sin in the Flesh: 4. That the righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit. IN these Verses is a declaration of the deliverance spoken of in the second Verse. In which are two things. 1. The necessity of it. 2. The means whereby it is wrought. The Necessity, in these words: For what the Law could not do, in that it was weak through the flesh. There is much diversity in the reading of these words: That of Camerarius is very plain; but the best and plainest, is that of his majesties translation, which I follow. In these words of the Necessity are two things. 1. Something uttered of the Law, viz. that it could not deliver us. 2. The reason: Because it is weak through the Flesh. This is brought in by a Prolepsis, Thus. What needs deliverance by Christ, seeing we have the Law which promiseth life to the observers? If the Law be able to deliver, what need Christ? If not able, what avails the Law? To this Paul answers by a Concession: That indeed the Law is not able, and therefore GOD sent his Son, to do that which was impossible to the Law. This then is affirmed by Paul, that the Law cannot justify and deliver, Acts 13.38,39. Heb. 7.18. Q. What use then of the Law? A. Very great. It teacheth us Gods will concerning Obedience; it shows what is right and wrong: It is a Schoolmaster to bring us to Christ, and the Gospel. So that, though the Law cannot save us; yet, neither can the Gospel without the Law, which Ambrose elegantly sets forth by a similitude of the upper and neither Millstone: The Law (saith he) Ambrose Ser. 29. per. totum. is as the nether-Milstone, which is slow and stirreth not; the Gospel quick as the upper-milstone; without which the nether-Milstone may seem unprofitable. Yet, cannot the upper grind without the neither, but both together make good Meal. So, justification as fine Flower, is between the Law and the Gospel, prepared for us. Seek not justification by the Law. This were to seek Life in Death, Heaven in Hell, Salvation in Condemnation. There are two things necessary to salvation: justification and Sanctification. The Law can give neither of these. Pardon sin it cannot, Deut. 27.26. for it is the Office of the Law to curse transgressors. Renew unto holiness it cannot; though it can command us to be holy. The Law is holy in itself. But to be holy, and to make holy are two things: That, the Law is: in This, the Law is impotent. Vain therefore is the hope of many, who think to be saved only by their good serving God, and their just dealing: and that their good deeds shall prevail against their bad. For first, our best deeds have so much defect, that though in some consideration they might be worthy; yet in other, they stand in need of pardon. Secondly, all our good deeds, though we had as many as Abraham, are of finite perfection, and therefore cannot satisfy for the least sin, whereby an Infinite Majesty is offended. Thirdly, if we could do good perfectly, yet such doing is duty, and duty dischargeth no debt. In that it was weak through the flesh. The Law cannot deliver. The reason, because it is too weak. How comes it to be weak? It is weakened through the flesh. That is corrupted, sinful, rebellious nature. The Law is not weakened, either in Precept or in Doctrine; but only in justifying of Man: and this not in itself; but by accident, because we are nought, and not conformable unto it: If we could perfectly keep the Law, it were as able to justify us, as ever. There is no fault then in the Law, but in us. A blind man cannot see, though the Sun shine most clear: The fault is not in the Sun, but in his blind eyes. So, that we are not benefited by the Law, is our fault, not the Laws. A cunning Carver, can cut the similitude of any Creature; but not on a Rotten stick; yet, no imputation to the Carver. So the Law hath skill to justify; but cannot do this feat in our Rotten Nature. doctrine The Law cannot justify us, because we cannot perfectly keep it, 2. Chron. 6.56. jam. 3.2. Question. How can we be guilty of the breach of that Law which is unpossible for us to keep? Ans. 1. It is unpossible here, but in heaven it will be possible. 2. It is possible to the Elect, in regard of Christ in whom they have fulfilled it. 3. It is possible, in regard of perfect obedience, begun in this life, most certain to be perfected after this life. Yet it is impossible for justified men in This life perfectly to keep the Law in themselves, (though the Council of Trent have determined it possible) Concil. Triden: Sess. 6. Can. 8. and we also are bound to this impossible Law, and that justly. The Reason is: Because to Adam in whom we were, it was at first possible, and by his transgression (in whom we sinned) it became impossible. So that God may justly require it now of us; as a man may justly require a debt of him, who through his Riot and Luxury hath made himself unable to pay it. A King loseth not his authority to command, because some refuse to obey him: nor God his right to command, though we by our naughtiness have made ourselves unable to perform his commands. That seeming Contradiction, attributed to Hierome, is true on both parts. Cursed is he which saith God hath commanded impossibilities; and Cursed is he which saith the Law is possible. Use 1. Thou failest in thy obedience, yet if thou believest, and thy heart be upright, be of good Comfort: Nor Abraham, nor David; nor any of the Saints did perfectly keep the Law, or were saved by their Works, but by their Faith▪ Dost thou believe, and endeavour with an honest heart to obey (though in much weakness?) Thou shalt be saved as well as Abraham: For he hath the perfection of the Law, which believes in Christ. But thou wilt say, that thou art unworthy. 'Tis true: So certainly was Abraham. Let thy failings humble thee, and seek for increase of Faith. Use 2. The Law is weak, to save so much as one: but it is strong enough to damn thousands: Remember that. If thou be'st a Blasphemer, a Drunkard, etc. thou shalt find it a Giant; If thou hast but one sin unrepented for, it will condemn thee. Use 3. The Law was given to Adam as a Rule to Direct him to Heaven. It is weakened by thy evil corruption: which weakens also the Gospel, making that a savour to death, which is appointed for a savour of life. Bewail thy corrupt nature, and seek Renovation. God sending his own Son, in the likeness of sinful flesh, and for sin, etc. In these words to the end of the fourth Verse, is declared the means or way, whereby we are delivered from the power of sin, and so from Condemnation. This Declaration contains a double Effect of God. The first is the sending of his own Son, etc. the second, The Condemning of sin, etc. Both these are amplified from their End, verse 4. First, of the first Effect: In which we have four things. 1. The Persons. 1. Sending. 2. Sent. 2. The Act Sending. 3. The manner, In the likeness of sinful flesh. 4. The End, to take away sin. 1. The Person Sending: God the Father, so here to be taken, though it were the work of the whole Trinity, because of the Relative, Son. The Person Sent: The Son, noted by this possessive (His Own) For God hath divers Sons by a Superlative Grace; As Angels and Men. The one by Creation, the other by Adoption. None of these are sent; joh. 1.14. but his Own Son by Nature, his only begotten. 2. Sent: How can the Son be sent, without a Separation from the rest of the Persons, or a Diminution of his own excellency? The Answer is, that Christ is to be considered two ways: As God; and as the Mediator of God and Man: And this sending to be meant; not of a local motion from Heaven 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 be in the manner that he was not: that is, visibly in regard of his assumed Flesh. 3. In the likeness of sinful Flesh. Flesh is not here to be taken for Corruption; but for the substance of man's Nature: The word Likeness, is not to be attributed to Flesh, but to Sinful. Not flesh in likeness; For that was the Heresy of Martion: but sin in Likeness. He had true Flesh: but No sin. In regard of the Substance of the Flesh, it was True. In regard of the Evil 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 die, but he could not sin.. And for Sin: that is, for the taking away of Sin, to be a Sacrifice for sin.. The meaning. It was the will of God, that Christ should take our Nature upon him, but without Sin, and therein make satisfaction for us, and so free us from sin 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 Son. 3. The Sum and Contents of the Commission, in two Clauses. The first, to take our nature upon him. The second, in that Nature to take away sin. The first part shows 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, jesus Christ came into the world, and was incarnate of the Virgin Mary, not of his own will, and yet not unwilling, but by the will, appointment, and decree of his Father, Gal. 4.4. joh. 8.42. Quest. Was not the Virgin Mary a sinner? Answ. Yes. Quest. How could he then take flesh of her without sin? A. By the operation of the Holy Ghost over-shadowing her. Use 1. Sending his own Son. Christ then had a Being before he was incarnate. The Mission is not his Incarnation, but being sent, he was Incarnate. Use 2. There are two Natures in Christ. The Divine, for he is Gods own Son. The human, because in the Likeness of sinful Flesh; and both these personally united. For the same Son sent forth, is sent in the similitude of sinful flesh. Use 3. Christ had no sin of his own, called therefore the Immaculate Lamb. He had our sins by Imputation. Heb. 4.15. 1. Pet. 1.19. Use 4. God sent his Son out of his own bosom, without our Counsel; we inquired not after it, we desired it not, much less deserved it. All our Salvation is wholly of God. Use 5. Christ is God. How darest thou then despise his Word and Sacraments? How darest thou by Swearing, Lying, Drunkenness, etc. offend him? He is the Lord thy God, Psal. 45.11. joh. 15.20. therefore believe thou in him, and worship him. Christ is man. This is comfortable. Art thou poor, despised, afraid, tempted, weak? So was thy Lord Christ, being man.. And the Servant is not above the Master. Christ was man.. Not a man of Steel, but a weak man. Not senseless, but sensible of miseries: Poverty could lay hold on him. Hunger bite him. Sleep and weariness overtake him. Blows and Buffets light on him. The Devil could tempt him. Death could fear him, yea, hold him for a time. The Grave could swallow him. He knows what all these mean: What a vile Tongue: a false Accusation: a smiting Hand; a cruel and partial judge can do. How Poverty, Temptation, Death, can terrify and amaze. In thy trouble therefore fly to him; be not afraid. He cannot forget what it is to be troubled, and remembering; he cannot but have compassion, and be touched with the feeling of our Infirmities, who was so subject, that he might be merciful and secure us that are tempted. O sweet! Heb. 2.17,18. & 4.15,16. read the places. that he might have compassion, and that he might secure us. When thou art sick, thou sayst, O if you knew what I feel you would pity me: and seeing others pained as thou hast been, thou art moved to pity them from thine own experience. Remember: Christ knows thy misery, and hath felt a thousand times more. Go boldly to him for Comfort. Use 6. Christ was tempted and afflicted, but sinned not. Nothing could make him sin. Do thou in like manner. Let not poverty, wrongs, any temptations make thee offend God; that being like Christ thy Head in holiness, thou mayst be like him also in glory. Doct. of the second part. God sent his own Son to take our Nature upon him For sin. that is, to take away sin. joh. 1.29. The principal thing in this Doctrine is, that This was committed to Christ, and enjoined him of his Father. Esay 61.1,2,3 Which Christ applies to himself. Luke 4.21. As Kings, Priests and Prophets were of old, so was Christ hereto anointed and appointed. Yea, to this Commission, as Gods own Act and Will, God hath set his Seal. joh. 6.27. And Christ himself undertakes his Office with an Oath. Heb. 7.20,21. Use 1. God hath thus solemnly commanded his own Son this service To take away our Sins, and to Save us. Art thou afraid of Damnation because of thy sins? Be of good Comfort: Thou hast Christ for thy Advocate. 1. joh. 2.2. If we be to sue down a Commission, we desire to have the wisest and ablest men to sit upon it. If we have a suit at Law, we covet to get the best and learnedest Council, and in most favour with the judge. Now we have a suit for Salvation; we have strong Adversaries: The Flesh, the World, the Devil, the Law. Who shall be our Man of Law to plead for us? Shall an Angel? No: we have Christ himself the Lord of Angels; The wisest, for he is the Wisdom of his Father, and most in favour with the judge, for in him is God well pleased. And indeed Christ hath taken our Matter upon him. God hath retained him for us. How then shouldest thou not have the Sentence pass 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 thyself to that Word, canst thou perish? He knows the moment of thy cause, and the reasons whereby he should persuade. It stands him upon that thou prevail, 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 believe, he can save thee; nay, he must, it is his Office, God hath enjoined him: and he is faithful as Moses; nay, more faithful; Moses as a Servant, he as a Son. Let him that hath an Office, Heb. 3.2,5,6. Rom. 12.7. wait on his Office (saith he to us:) and can he neglect his Office? Read joh. 6.37,38,39,40. It is the will of his Father (which he always delighted to obey) that he should cast away no poor Sinner which believes and reputes. Go therefore thou Penitent Soul to Christ, desire him to do his Office, to take away thy sins and comfort thee. Hast thou no feet? Hast thou stumps? Creep to him. It is as possible for him to reject thee, as it is possible for him to be unfaithful. Use 2. Seek not to the Virgin Mary, to Angels or Saints for Salvation; it is not their Office, but Christ's. He offers it thee in his Word: see thou refuse not to receive it: This refusal brought woe upon Corazin and Bethsaida. Mat. 11.21. Yea, the dust of the feet of our Preachers is to be shaken off as a witness against such as contemn the grace offered in the Gospel: and it shall be easier for Sodom and Gomorrah then for such. Mat. 10.14,15. Let us not then harden our hearts any longer; but while he speaketh let us hear his voice; while he calleth, let us make obedient answer; while he stretcheth out his hands, let us run into the Bosom of his mercy, that we may be saved. Amen. Condemned in the flesh. The former effect was a Commission from the Father to his own Son. In these words is the second effect, containing the Return of the Commission. All Commissions speed not. This sped according to the intent of the granting, for sin was condemned and taken away. In this effect are 4. things. First, the Efficient, God. Secondly, the Action, Condemned. Thirdly, the Object, sin. Fourthly, the Subject, in the Flesh. God, the Father as before. Condemned: To Condemn is an Action of a judge giving sentence against a guilty Person: So is it not here; for sin 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 be, and are taken away, so Sin is taken away. Tolluntur èmedio. * Beza. Some expound it, He abolished it; Calvinus. Some, He abrogateth the power and reign of it, as a man hanged loseth his Offices. Aquinas, He weakened. Ambrose, He took away the authority of sin. So Martyr, He put out of authority and Office; as if the King should take away his Commission from a Subject and disgrace him: So God by Christ put sin out of Office with all the reproach that might be. As Soldiers and Captains are sometimes cashiered and sent away disarmed, so Christ hath cashiered this Captain, sin.. 3 Sin, That is, All sin: whatsoever had any consideration of sin: Original, with the fruit, which is Actual sin; and both these with the effect, which is Condemnation. He condemned and abolished it in regard of dominion and damnation, and so it answers unto the freedom spoken of in the second verse. 4 In the Flesh: Flesh here for the nature of Man which Christ assumed: The Article would here be expressed in That flesh. The Syrian Translator, In His flesh. The sense. We are freed by the Law of the Spirit of life which is in Christ; for He abolished sin in his Flesh; so that we being Flesh of his Flesh, and Bone of his Bone, must needs also be delivered. doctrine God by the death of his Son, which He did suffer on the Gross in our Nature, hath so taken away and abolished sin, that it cannot rule in us here, nor condemn us heereafier, Esay 53. john 1.29. Heb. 2.10. to which add Heb. 5.9. Use 1. Sin was condemned in the human Nature of Christ; not in the Divine: for that is impassable: but the Person must be Divine. For neither Men nor Angels could have borne the punishment of sin, but themselves must have been for ever condemned withal. To sin is Man's work: But to condemn sin is God's work. Q. Why did not GOD pardon sin at once, and spare his own Son? A. The threatening, Gen. 2.17. required that Man must die for his transgression; which if he had done in this own person, he could not have been saved. Neither indeed is it to be imagined, that God can forgive sin without satisfaction to his justice: 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 he willeth not, and he cannot will, that his justice should be unsatisfied. Q. How can the Temporal punishment in the Flesh of Christ, satisfy for the Eternal to be suffered by us? A. Though he suffered not long, yet he suffered much. And though the Action, or rather Passion was of short continuance; yet the virtue is everlasting and infinite, suitable to his Person which suffered, who is Infinite. Use 2. Sin is fully destroyed: because it is God's work: and justly; because condemned. And Believers cannot justly be now condemned, because Christ hath paid the Debt. Sin is condemned, our greatest enemy. What should let us greatly to rejoice? If a man in authority, being our utter enemy, should be imprisoned, put from his place, and made jacke out of Office, as we use to say; it would make us exceeding glad: or, as if thou hadst a spiteful enemy, by whom thou wert afraid whensoever he met thee to be stabbed, thou wouldst be much afraid: even as Saul was (though otherwise a valiant man) at the sight of Goliath. But when he saw David had killed him, he rejoiced and all Israel with him. So it is with us: Sin alive and in authority, will make the stoutest of us afraid. But CHRIST our David, hath killed sin our Goliath: This comforteth our hearts. But thou wilt say, Alas, I feel sinnee struggling with me and molesting me, and I many times smart full sorely for it. Yea, it may be so, and shall be so: God will have it so, to humble thee, and to make thee cleave the faster unto him. But, if thou believest, it rules not, nor can condemn thee. Sin lives indeed, but as a condemned person. A man receiving his death's wound sprawleth and moveth 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 fin. And for the Cross, it's necessary, not as a punishment, or satisfaction; but as an instruction: which is to be used, so long as we bear about us the remainder of sin, for a help to Mortification; and that it may appear that God no way approveth of sin, when he correcteth his Children for it, though he hath pardoned them. Use 3. Christ hath done and suffered whatsoever his Father appointed him: he hath borne hard words, harder deeds. He never gave over till that comfortable consummatum est was uttered. Imitate him. Whatsoever God commands thee, obey, thought it be hard and tedious to flesh and blood: Repent thee of thy failings, who like a lazy servant hast made Exceptions of thy service. And see that thou hate for ever and abhor all sin, seeing Christ came to condemn and take it away. Think seriously of it. God hath in the flesh of his own Son, condemned thy Anger, Pride, Covetousness, Blasphemy, etc. Wilt thou justify them? Christ hath killed sin: Wilt thou give it life? Christ came to demolish and abolish it: wilt thou build it? God set a curse on him which should build jericho: Josh. 6.26. 1. Kin. 16.34. which afterward took Effect. Sin is this jericho, and cursed shall he be that buildeth or maintaineth it. 1. joh. 3.8. Christ came to destroy the works of the Devil, which are Whoredom, Drunkenness, etc. Wilt thou live in the practice of them? This is to take the devils part, against thy Saviour jesus Christ. Sin is Condemned in Christ's Flesh; if it live 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 Righteousness of the Law might be fulfilled in us, which walk not after the Flesh, but after the Spirit. HItherto of the two Effects of God. God sent his Son, and gave him a Commission. He executed it. So did God. So suffered Christ. But why? Cui bono? Who have the benefit of all this? This Paul shows in this Verse. Where are two things. First, what the Benefit is: (viz) The fulfilling of the righteousness of the Law. 2. Who receive this Benefit. We that believe. In us. Described by a proper Effect. Which walk, etc. That. This noteth not here the event only, as though it so fell out, but the Counsel of God, purposing this to be the end of the sending of his Son, etc. The Righteousness of the Law. So many. As though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some justification: as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza well renders; Ius Legis, that the Right of the Law might be fulfilled in us. 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 be not obeyed. The other Right is to Condemn us for Disobedience; for it is right and equal that those which do evil, should suffer evil. Both these are here understood. 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 Moral Law in the Decalogue, and for the Doctrine, Precepts, Promises, Prohibitions, threatenings, which the Law speaks of: So here. Fulfilled. Perfectly satisfied by Christ, in regard of both the Rights. In us. Not by us. By Christ. In us. For Christ in our Nature hath fulfilled the Right of the Law: and therefore in us, because of our Communion with him. The meaning. God hath Condemned sin in the Flesh of his Son, that, All that which the Law by any right could require of us, might be performed by him for our Benefit so, as if we ourselves had in our persons performed the same. doctrine Whatsoever 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, Every Tittle of the Law shall be fulfilled. If it require Obedience, it shall have it. If it threaten Curses, they shall be borne. The Precepts shall be kept, the Promises received, the Punishments endured, 2. Cor. 5.21. Use. 1. If Adam had not sinned; by fulfilling the Law in the Precepts he should have been saved: and the Damned fulfil it in hell in regard of the Curse, by suffering it, and cannot be saved. If we would be saved, we (because sinners) must fulfil it, in Praecepto, & poena, in the Precepts and Punishment. The Precepts must be kept, that there may be place for the Promises. The Curse also must be endured, which is the wages of our sin. The Law must have our Blood, and without blood there is no remission. Heb. 9.22. We can do neither of these in ourselves. We have done both these by our Surety. Faith is here necessary, that Christ's doing and suffering may be applied to us, that The Right of the Law may be fuifilled in us. Use 2. The Wonderful wisdom of God appears in our Redemption. Who Executes his justice upon Christ, Exerciseth his mercy toward us. Without Infinite Satisfaction his mercy could not be appeased. Without Infinite mercy we could not be saved. One Deep calleth another. The Deep of his justice, the Deep of Christ's Satisfaction: The Deep of our Misery, the Deep of his Mercy. If he had laid his justice upon us, where had been his Mercy? If he had showed Mercy without Satisfaction, where had been his justice? Both these must meet, that we may have Righteousness and everlasting peace. This the Angels admire; do thou labour to understand. Use 3. Christ suffered for us, not only (nostra Causa, but nostra vice,) for our sake, but in our room and stead. We should have been Buffeted, Spit upon, Crucified, Cursed. He represented our Persons, was in our room. O infinite Love! Many desire to represent Great Personages, to partake of their Honour: but none desire to represent the persons of base and condemned wretched, to bear their Shame. No suing for this. David wished that he had died for Absalon. But Christ our David died for us indeed. Use 4. Hear is singular comfort; for this is our due from this place. The Law must have its right, before a sinner can be saved. We cannot of ourselves fulfil 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 be threatened by the Law, in regard of thy daily failings: But here is a non obstante, by the goodness of thy surety. As a man having broken a penal Statute, if he once have undergone the Law, he fears not any more, either judge, Officer, or Law, for that fault. So, because Christ hath undergone the Law for us, we need not fear. And as the Debtor by the payment of the surety is delivered, so we by the sufferings of Christ. But thou wilt say, that thou still sinnest, and canst not fulfil the Obedience of the Law. I answer, that this right also of the Law is fulfilled in thee by Christ, if thou believest. For he that hath Christ, though he hath not kept the Law, hath the whole righteousness of the Law. Christ's righteousness is a large Garment covering himself, and us too. justitia Christi non pallium breve. Bernh. This Garment is not of our buying or working, but it is better, because wrought by Christ; and we shall also have a righteousness of our own in the kingdom of Heaven. Use 5. Christ hath stood in thy stead, and endured the sharpest of God's judgements, which he deserved not, that thou mightest taste the sweetest of God's Mercies, which thou deservedst not. How should this bind thee unto Him in all obedienced▪ The Borrower is a servant to the Lender, as Solomon saith, Prou. 22.7. and the Receiver to the Giver. Christ hath done and suffered so much for thee: shalt thou deny him any thing? Even thy life if He require it? Now, what would Christ have thee to do? He hath borne the punishment of thy sins; He would then have thee cease from sin. He endured baseness and poverty for thee: Repent then of thy Pride: His blessed Mouth was buffeted and spit upon for thee: He would now have thee to leave thy Swearing, Lying, filthy and ungodly talk, and to use a holy and gracious speech. His heart was pierced for thy sins; thrust not the spear of thy sins into his side again; but regent, and please thy Saviour in the amendment of thy life. VERSE 5. For they that are after the flesh, do 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. be spiritually minded is life and peace. 7. Because * or, the minding of the flesh. the carnal mind is enmity against God: for it is not subject to the Law of GOD, neither indeed can be. IN the premises, Saint Paul hath delivered that there is no Condemnation to them which be in Christ; because they are delivered from the condemning power of sin, God having condemned their sin in the flesh of his Son. And lest any should here take liberty to sin, he hath there admonished that such comfort and privilege belongs unto them only, which walk not after the flesh, but after the Spirit. This last point is farther enforced in these three verses, by an Argument taken from an Opposition of Contraries: The dispositions of Carnal and Spiritual men are contrary. Therefore their end must be contrary. Of the contrariety of their dispositions speaks the fist verse, of their contrary ends the sixth verse, one part whereof is proved in the 7. verse, the other part is easily understood. First of the fift verse. They which are after the Flesh, that is, which are in a mere unregenerate estate. To be in or after the flesh, and the flesh to be in us, differ: This is incident to the Regenerate, that proper to the unregenerate. But understand, to be after the Spirit, not to be merely spiritual, but to be Regenerate. The things of the Flesh. Earthly things, which are either good, as Moralities. Indifferent, as Riches: or evil, as Whoredom. The things of the Flesh here principally meant, set down, Gal. 5.19,20,21. The things of the Spirit also set down, Gal. 5.22,23. To mind, must be taken largely, comprehending Thoughts, Meditation, Desire, Delight, Study. To Savour: The sense: Carnal men savour Carnal things, Spiritual men contrary. doctrine Carnal men and Spiritual are contrary, Gal. 5.17. 2. Cor. 6.14. james 3.15,17. And salomon's fool and wiseman so often opposed, show the same. Use 1. Why cannot Carnal and Spiritual, Godly, and Godless men agree together? Prou. 29.27. Why is a wicked man an abomination to the Just and contrary? Here's the reason. They are contrary, of contrary nature and disposition: Fire and Water are not more contrary. Clay and Iron will not wield together, so friendship is where there is likeness: Birds of a feather will fly together. God's Children wonder, that wicked men can be so ill: and wicked men wonder that the children of God will not run with them into all excess, and Riot. From this contrariety is it, that Adulterers, Drunkards, vain persons find favour there, where a good man is hunched at. That an Idle person who will let his work to run to the Alehouse, and to vanity, shall be borne with; but if a poor man let an hour to go to a Sermon; he's an Hypocrite, 'tis pity 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 ask me why wicked men are of some more favoured, then good men: the Answer is ready: Because they which favour wicked men, either are, or mean to be, Whoore-masters, Harlots, thieves, Drunkards, etc. but to be godly they purpose not. Dost thou hate good men and rail on them? Well, go too: show thyself what thou art: No body hates an Israelite, but an Egyptian, or a Canaanite; no body mocks Isaac but Ishmael: betrays CHRIST but judas, 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 noise and Thundering! So, if a wicked man meet with a wicked man, there's shaking of hands and much gladness: but if a good man come in their way, he's sure not to pass without a mock or taunt. If thou fearest God, let not this discourage thee. It's a sign there is some goodness in thee, otherwise the Devil would not in his Instruments so rage against thee. Use. 2. As it's easy to discern between Musk and a Muck-hill by the sent, and between Gall and Honey by the taste: so it's easy to discern a spiritual man from a carnal, by their savour: Dost thou most mind, affect, savour earthly, and carnal things? This shows thy dunghill disposition; for Spiritual men seek and mind things above. Every thing lives according to his kind: the Horse in the Pasture: the Fish in the Water: A Fish cannot live out of the Water: so talk of good things to a carnal man; he presently falls asleep, or rails; for he's out of his Element; but to a Spiritual man, such things are a delight. As in diet, that which is one man's meat, is another man's bane, because of the difference of their temperature and constitution: So is it here. Examine thyself in particular: The hearing of the Word, Prayer, etc. are Spiritual. Is the Word as sweet to thee as the Honey and the Honiecombe, as it was to David? And is thy Soul never at rest, till thou canst find opportunity to power out thy heart to GOD in Prayer? Thou art spiritual; these things are most tedious to a carnal man. Drunkenness, Idleness, Vanity, etc. are things carnal: Dost thou account that day as lost, wherein thou meetest not with thy Consorts, to have fellowship in such things? Flatter not thyself; thou art surely carnal: For a spiritual man hates these things, and all his delight is in the Saints, and in them which excel in Virtue. Use 3. He that would savour spiritual things, must be renewed by the Spirit of God. As he that is Aguish, thinks sweet things bitter; but being in health, tastes every thing aright: So, if thou wouldst savour good things, purge out that same choler, and rankness of corruption, which hath infected thee. Many think that the privileges of Regenerate men belong to them, because now and then they go to a Sermon, though they find no more savour in it, then in a dry Chip: No, no, Thou mayst hear many Sermons, and yet have a carnal heart of thine own, which if occasion serve will show itself. As Water-fowles hatched under a Land-fowle, a while remain with their dam; but anon run into the Water, according to their kind. So, if the nature and disposition of the heart be not changed, we cannot savour 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 love she hath to it, but that there, by the feet of passengers she may lose her sent; so many will be in the Church paths, not for any Devotion; but that the filthy sent of their carnality might not be discovered. Plutarch laughed at such who would be accounted as wise as Plato, and yet in the company of Alexander would be drunken. Desirest thou the reputation of one godly and religious Professor? Though thou comest to Church, and joinest in Prayer, etc. thou shalt never attain it, so long as thou wilt swear, lie, be drunken, or any thing for company. It's another manner of thing to be spiritual. We cannot be a Lion in the Forest, and a little Dog in a Lady's lap. There must be a change of nature; seek this. VERSE. 6. For to be Carnally minded is Death: but to be Spiritually minded is life and peace. AS Adam having sinned, the Angel kept the way of the Tree of Life, so our Apostle keepeth unrepentant sinners from the Consolation before propounded. Such consolations belong not to wicked men. The Argument to prove it was: Those which are contrary obtain not like condition: But the wicked and godly are contrary. This Minor was partly showed 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 Carnal mind, 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 sin, though not the end of a Sinner: A wicked man sins not purposely that he might be damned, but damnation follows his wicked doings. As a man many times, seeking for one thing finds another: so wicked men in their sinning seek another thing: The Adulterer, his pleasure; the Covetous, Riches, etc. but they find another thing: that is, Death. To be spiritually minded. That is, the Cogitations, devices, desires actions, proceeding from the spiritual part. Is life and Peace: that is, bringeth happiness, and peace with God and our own Consciences. doctrine The sense and Doctrine. Whatsoever, the flesh or corruption doth mind, savour, desire, endeavour, seek, act, bringeth death; and so on the contrary for the Spirit, that is, the Regenerate part: Gal. 5.21,23. The fruits of the flesh exclude us out of Heaven: the fruits of the Spirit exclude the Curse of the Law. The more flesh, the nearer Hell, the more Spirit, the surer and nearer Heaven, Gal. 6.7,8. As he that soweth Wheat, reapeth Wheat, not Barley: so if we sow to the flesh, we reap Corruption; if to the Spirit, life everlasting. Use. 1. True wisdom is that which hath the favour of God, and life following it: We say many times of a wild graceless young man: He hath a good wit: a Naughty wit we should say; because being unsanctified it bringeth death: We say also of a Covetous man: O, a very wise fellow, we should say a very fool: For what wisdom can it be for a man to damn his soul by his courses? If a man would judge of wise men without the Word, he might imagine, that our witty Politics and Carnal men had all the wit, and that Spiritual minded men, who neglect the present good things, were little better than Fools. Indeed Carnal men think Spiritual men to be Fools, but Spiritual men know Carnal men to be so. For true wisdom is to fear 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-evill? according to the flesh, etc. Luke. 16.8. jer. 4.22. 2. Sam. 17.23. Thus was Achitophel a deep Politician, but died like a Fool, in a pettish humour hanging himself. Therefore Solomon almost always calls a wicked man, The Foole. Some think it a point of wisdom to believe nothing which they cannot fathom with their own Reason, as the Corinthians doubted of the Resurrection: but Paul saith to such a one. Thou Fool, or, O Foole. 1. Cor. 15.36. Some think 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 calls them fools for their labour. Pharaoh seeing the children of Israel to increase, Exod. 1.10. said he would deal wisely, but indeed he played the fool, as appeared in his fearful end. Gehezi thought himself wifer than his Master, 2. King. 5.27. when he would save something by the Leprous Assyrian; but this wisdom got him the Leprosy of Naaman. Mat. 16.22.23. Peter would be counted a wise fellow, and takes upon him to advise our Saviour to avoid his Passion: but this was carnal wisdom, as our Saviour told him, calling him Satan. There is wisdom in a Carnal man, as life in one that hath the Falling Sickness, or sense in a mad man; but no more to be compared to the wisdom of the Spiritual, than such life and sense is to be compared to the life and sense of sound men. Use 2. Great is the misery of a man unregenerate: for he cannot think a thought, or speak a word but it is his death; nay the very wisdom of the flesh is so: how much more the foolishness? we pity natural fools, and it's a misery to be so; but it's more to be a fool in spiritual things: So on the contrary, the happiness of them which are spiritually wise is great: For whatsoever they devise, desire, speak, or do, according to the teaching of the Spirit, is for their great good. Every Sob, Tear, every good deed hitcheth them nearer to Heaven. Every Prayer they make, every Sermon they hear, increaseth their peace and their assurance of life. Surely they are blessed. Labour thou to be such a One. Use 3. In nothing follow the Counsel of the Flesh: For it's a Traitor and seeks thy destruction: will a King counsel with a Traitor? This were to ruinated himself and his Kingdom: Many when any thing is to be done, Counsel not with the Spirit, but with their own fleshly heart; as Rhehoboam with the young men, and so they miserably perish. Will any man choose 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 bottom, which is steered by such a Pilot, which drowns every vessel he governs? There was never any man followed the wisdom of the Flesh, without deadly danger. Seek therefore another Director which is the Spirit: There is no Condemnation to them which walk after this Guide. Gal. 1.16. When Paul should take upon him the Calling of an Apostle, he counseled not with Flesh and blood. For his Flesh would have said, Why Paul: this Calling will bring Persecution: pity thyself, thou art in place, a learned Pharisee, etc. So: is there a falling out between thy neighbour and thee? The Flesh will say, Sue him, throw him into Prison, be revenged, etc. but the Spirit will counsel to meekness and forgiveness, which is pleasing to God. Take heed in these and the like thou follow not the wisdom of the Flesh: for that is the way to destruction: And indeed, who shall at any time, pray hear the Word, do any good, or especially suffer for the Gospel, if he counsel with the Flesh? As Abraham therefore, when he went to offer up Isaak, told not Sarah, lest she might dissuade him: So in all things to be done or avoided, be jealous of thy corrupt heart: take no counsel of it, but of the Spirit by the Word: for the wisdom of the Spirit is life and Peace. VERSE 7. Because the Carnal mind is Enmity against God: for it is not subject to the Law of God, nor indeed can be. IN this Verse is proved, that to be Carnally minded is death or deadly: The Argument is from the Efficient Cause, Thus: That which is Enmity, bringeth Death. But the Carnal mindedness is Enmity, Therefore, etc. 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 proved from the property or Effect of such Enmity; Thus: That which neither is nor can be subject to the Law of God, is Enmity: But the Carnal man, neither is nor can be, etc. 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 Carnal mind is Enmity against God. The Carnal Mind. That which we read Mind, or Wisdom, some expound Sensuality: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but the word will not bear it, which notes the best part of Corrupt man; even his wisdom not simply, but in respect of Corruption. Even Lady-Reason: and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coloss. 2.18. The Mind of the Flesh. Is Enmity: Not as the Vulgar is an Enemy in the adjective or Concrete, for that will agree, neither with the Gender of the Substantive, nor with the Accenting of it: but in the Abstract noting an excess, 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 virtuous, but vice cannot. Enmity is a mutual malevolence, between men: with a mutual desire to hurt each other. So God hates the Flesh, and it hates God: and yet man by this hatred, hurts not God, but himself: for he is God's Enemy not by hurting his will, but by resisting it. Non nocendo, sed resistendo. Anselm. doctrine All unregenerate men are Enemies to God, and God to them, jam. 4.4 Rom. 5.10. Gal. 1.27. Use 1. From whence is it that we are Enemies to God, and God to us? Not from God; but from our sin. The Cause is in us: Adam was created in God's Image; The friend of God; and God the friend of Adam: He transgressed God's Commandment, and hence came this Enmity: which we have cause to bewail with tears of blood. But few think of it as is meet. Use 2. Here is the Reason why wicked men hate the godly: Marvel not, saith john, though the world hate you. One would think it should be marvelous. But if they hate God: 1. joh. 3.13. joh. 15.18.20. surely they will hate us, as our Saviour shows. He that loves me, loves my Children and friends for my sake: And a malicious man will mischief, even the cattle of him whom he hates. Dost thou hate any godly man? Ah wretch! Thy ill will is not originally and properly to them, but to God himself. Use 3. A wicked man is God's Enemy. What warrant hast thou to keep their company? to entertain familiarly their Acquaintance? to countenance them? Remember that there must be always Enmity between the Seed of the Woman, and the Seed of the Serpent. Psal. 139.21. 2. Chron. 19.2. Remember David's protestation: remember how jehoshaphat was rebuked, Wouldst thou help the wicked, and love them which hate the Lord? The judgement of the Heathen is, That friendship is then dissolved, when one of the friends becomes notoriously wicked. Use 4. Carnal men are enemies to God, and God to them: therefore are they miserable: There can be nothing more monstrous than the Creature, to hate the Creator, nor more grievous than the Creator, to hate the Creature. If Absalon rise against his Father David, and like a viper seek to devour his Father's bowels; Every one will condemn him for an unnatural savage Varlet. If thou rebellest against God, thou art more guilty ten thousand times: How kind is David to his wicked son! 2. Sam. 18.5. 2. Sam. 18.33. How doth he lament the wretch! How kindly hath God dealt with thee in thy Creation, Preservation, & c! He hath done more for thee then ever David did or could do for Absalon. Therefore if thou hate Him, thou art a very Monster. Alas for thy fearful Estate. God also is thine Enemy, Psal. 11.5. and his soul hateth thee. Thou grievest and tremblest for the Enmity of some Great Man: howl then and Lament for the Enmity of the Great God. But rejoice thou that art Regenerate, for God is thy friend: So was he Abraham's, jam. 2.23. joh. 15.14. 1. joh. 4.19. joh. 13.1. for his Faith, and so Christ calleth his Apostles for their obedience. What if the world hate you, seeing God loveth you, and you love God? Yea he loved you first; and will love you to the end. jonathan will deny David nothing, nor God them whom he loves. If the Conscience apprehend the hatred of God Did you ever feel the torment? So on the contrary is the happiness of them which are assured of the love of God: which assurance happy art thou if thou feelest. For it is not subject 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 usual for Enemies to cross one another, and not be subject to them in any thing: Such are the conditions of wicked men; they endeavour to cross God in his government; they will not be subject to his Law. It is not subject to the Law of God. The Law, i. The will of God, of which the Law is a Copy. Be subject. That is according to an ordinate and godly subjection as the word signifieth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wicked men cannot pluck their necks out of the yoke of subjection to God by their perverseness; but God will have his will upon them, and they are, and shall be subject to the curse of the Law: He saith not, are not subject to God, as one well observes e Caietanus. , but to his Law. Nor can be. Black may be made white, but blackness cannot: so a carnal 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 Use. 1. The Law is the Rule of our subjection to God. Not Traditions, or our good meanings, etc. Use. 2. The flesh must be utterly abolished, it cannot be brought into order: Regeneration is necessary. Use. 3. The Papists speak much of the goodness of our Free-will, if it be but helped by Grace: Is't not likely think you? When the best part in us unrenued, is not, nor can be subject to the Law? Use. 4. Q. Can God be hated? It seems no. For God is the chief Good; Goodness itself: and Goodness is the very proper object of love. If we hate any thing: either it is not good, or we apprehend it to be evil. A. Carnal men hate not God as he is Goodness: but as they apprehend something evil in him, and this is, that he is a judge, gives a Law, and punishes for the breach of it. The Adulterer, Drunkard, Blasphemer, etc. 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 do, that then they shall be damned: then they hate the Lawmaker. Which hatred springs from Infidelity; for could carnal men believe that God would save them, they would love him. Beware therefore that there be not in thee an evil heart of unbelief, to cause thee to hate God. Use 5. Vile is the disposition of a Carnal man. When God calls for Obedience; the unregenerate man contraries God, and saith as the wicked jews sometimes, We will not obey. Monstrous Rebellion! jer. 18.19. If the Sun created to give light, should cast abroad darkness; If the Fire created to give heat, should cool; wouldst not thou marvel? Consider: Thy Creation was to serve and obey thy God: If thou refusest, thou art a Monster of Nature. And indeed all Creatures observe the Law of their Creation, the Devil and Man only excepted. Yet take this with thee; that though thou wilt not be subject in an orderly and holy subjection: yet shalt thou be subject to the wrath of God will thou nill thou. 1. Reg. 2.28.34. Though David cannot rule joab, yet Solomon will, taking him even from the horns of the Altar. Use 6. Observe a secret in our profession. The more Wisdom and wit, if it be fleshly, the more enmity against God, his Word, and Church. God's people have ever received most hurt by such. Who were Christ's greatest enemies? The learned Priests, Scribes and Pharisees. Acts. 8. Who resisted Paul at Athens? The learned Epicures, Stoics. Who was his greatest enemy before Festus? Learned and Eloquent Tertullus. Who are at these days the greatest enemies to Religion, but our deepest Machivellian Politics? Pray therefore for a sanctified understanding. Better it is to be without understanding, then with it to dishonour God. Use 7. Wouldst thou obey GOD? Deny then thy carnal Reason. Call upon the young man to Repent: his carnal Reason saith, Time enough yet; and so hinders him. The Angry man is not moody without Reason. The greatness of his wrongs; every one will count him a fool, etc. The Covetous man hath some Reason: yea, every sin hath his shifts and fig leaves. So long as thou givest thy fleshly reason the hearing, thou wilt never obey. He that is once beaten from the hold of his carnal Reason, will soon be won to Obedience. Use. 8. Who is God's enemy? Even he that will not obey the Law, whether he do things contrary, as commit Adultery, Blasphemy, etc. or leave things commanded undone, joh. 14.15.23,24. and in the number of these, comes our Civil men. Is't not pity that such courteous and harmless creatures should go to Hell? Would any think that such were God's enemies? While they neglect the duties of the first Table, and inward Sanctification, GOD accounts even these his enemies. And such have nothing to expect but damnation, if they Repent not. Math. 5.20. Luke 19.27. If thou be God's servant, show 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 seventh verse; and contains a conclusion of all that goes before in this Chapter. So then: For, they therefore. The Aduersative being put for an Illative. Which are in the Flesh: Not which are married, as one fond expounded; Syriemus Papa. for the beginning of the next verse confutes it. But which are Carnal and unregenerate. The phrase is significant, noting a man drowned in corruption. We say of a man overcome of Anger; He is heat. Of a Drunkard; He is in Beer, or Wine. Acts 8.23. So Simon Magus is said to be in the Gall of Bitterness. Cannot please God: Nor their persons, nor their thoughts, words, or Actions, till they be renewed. As Snow can never be made hot while it is Snow: for Fire, or heat will dissolve it into Water; but than it may be made hot. So the Carnal 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 Carnal man cannot please God, because he is not subiest to his Law, Heb. 11.6. Rom. 14.18. Gal. 6.16. Q. Why should we be punished for that we cannot do? A. Yes great reason. For we cannot, because we will not, and we will not, from our own corruption, which we have not from GOD, but from ourselves. Use 1. A Man may be Prudent, Learned, Liberal, do many beautiful things in Nature, and yet not please God: An evil Tree (such is every unregenerate) cannot bring forth good Fruit. The substance or matter of the work may be good: but the work cannot be so called, unless it be done modo, & forma. Velvet is good matter to make a Garment, yet it may be so marred in the cutting, that it shall never obtain the name of a good Garment. Pieces of Timber are good matter for a House: but they must be Artificially framed. An unregenerate man gives Alms, and in giving sins; not because he gives, but because he gives not in the manner he should. Some may then say, it's good not to give at all. Nay, not so: they are good usu, though not cultu, there is good use of their Alms, though they be no pleasing service to God. He sins that gives not as he should, but he sins more that gives not at all. Rest not then in this, because the matter of thy works is good, but add also, the right manner: In Faith. And the right end: The glory of God. The matter of cain's Sacrifice for aught we know, was a good as Abel's: But Abel offered in a better manner, and to the right end. The Devil can be content thou shouldest do good for matter: but if thou wilt please GOD, the matter and manner also must be according to his will. Use 2. An unregenerate man is most miserable, because he cannot please God: Prou. 20.2. For, if the displeasure of a King be the death of his Subject: how fearful is the displeasure of God? It's a most sweet thing to please God: This is the happiness of the Regenerate: though they deserve it not, yet their Persons and Actions please in CHRIST through Faith. Dear is the affection of Parents to their Children; so is the favour of GOD a precious thing, and to be desired. David prefers the loving 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 fountain of all good things unto us. Thousands of Rams and Rivers of Oil will not please God; Micah. 6.7,8. but subjection to his Law will: If thou believest. Unregenerate regenerate men please the Devil: Pray thou for Renovation, that thou mayst please thy God. Use 3. Let this spur thee on to Obedience, because therein thou pleasest God. If thou be'st a servant, 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 give Alms, thou pleasest. Give more. If thou Prayest, hearest the Word, be'st Obedient, thou pleasest: exercise thyself in these things the more; so serve GOD, that thou mayst please him in reverence and fear. Heb. 12.28. VERSE 9 But ye are not in the flesh, but in the spirit, if so be that the spirit of God dwelleth in you, etc. 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 Romans, in the 9.10. and 11. verses, wherein we have two things. 1 The Application. 2. The Amplification. The Application is set down 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 itself. 2. A Confirmation of it in these words; if so be that the spirit of God dwelleth in you. There is no Condemnation to them which are in Christ. These are such which walk not after the flesh, but after the Spirit. Now (saith PAUL) you Romans which believe, are not in the flesh, but in the Spirit. So then the Application is two ways set down. 1 Negatively, ye are not in the Flesh. 2 Affirmatively, but in the Spirit. Now. or But. Ye; Not all the Romans, but believers which are in CHRIST. He speaks to the Wheat, not to the Chaff: to the Corn that is hidden, not to the stubble which is appearing. a Tritico dixit non paleae: massae latenti, non stipulae apparenti. Ansel. Are not in the Flesh. Fleshly life, saith Chrysostome. Understand (as often) Corruption of Nature. He denies not the Nature of the flesh, but the evilness, 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. Spiritual, Regenerate. The consideration of these words, is twofold. 1. Relative, or 2. Simple. The Relative respects that which goeth before. Where is to be noted that the Apostle applies the things delivered to the Romans. From whence ariseth this Doctrine. doctrine The General Doctrine. Preachers are to apply their doctrines to their hearers. So did Nathan, 2. Sam. 12.7. So did Peter, Acts 2.36. whereby divers jews were converted. So did our Saviour Christ, Luke 13.3,5. Application is a part of Spiritual wisdom, whereby things are so transferred to use, as that we grow not only in knowledge, but also in Godliness. And it is, either of the Minister, or of the People. Of the Minister; when he not only gives the sense, and divideth his Text; but also divideth and distributeth, Consolations, 2. Tim. 2.15. threatenings, etc. to whom they do belong. Of the People; when they also lay to their hearts things delivered, bringing all to their Conscience, Accusing or Excusing. Use 1. Ministers must apply in their preaching. 1. Cor. 4.1.2 They are Stewards, and such must be faithful. This Faithfulness appears three ways. 1. To provide wholesome viands for the Family. 2. To distribute the Provision. 3. To do this wisely. 1. For the provision; 1. Good must be laid in, that is, truths grounded upon God's Word. No singular fancies of our own brain must be obtruded; for these fill full of wind, not of sound nourishment. 2. It must be for the Season. All things are not at all times so seasonable. The present occasions of public sins, Mercies, judgements, are to be observed. 2. For Distribution; They are not to sing to themselves: and to account it enough, to have store in their own heads, and books; but they must dispense it to the Family: not only to make purveyance, but to give every one his portion, and this not in the gross of Doctrine only; but in the Retail of particular Exhortation; as the Surgeon makes the plaster, and lays it on too. As a whole lose among little Children, so is a General Doctrine among the Auditors, not divided by Application. As a rich man only discoursing of bread to a hungry Beggar, or a Physician describing his Patient's disease, and leaving him to himself; so is a Preacher not applying. As Nurse's chew and prepare the meat for the Child; so must Preachers. Generalities profit little; every man being ready to put off from himself, that which is generally spoken to all. If Nathan had not come home to David's Conscience, he would never have thought himself to be meant: But Then, he is stricken, and reputes: So then, if ever, our Profane wretches will leave their sins 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 suit 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, etc. There is therefore requisite much faithfulness, and wisdom to give every man his due. Some preach Comfort to all: Some to All judgement, not making difference. Some in preaching judgement, let sinners go, and strike the upright in the Land. There's neither Wisdom, nor Faithfulness in this; as it is no wifedome in that Steward; that either serveth all alike, or sendeth that to his Master's Board which was provided for the Men; and contrarily. There is the children's bread, Mat. 15.26. which is not to be given to Dogs, and there is Fire and Brimstone for the wicked, which is their portion to drink. Psal. 11.6. The Bread of Consolation is for the Child: The Staff and whip of Reprehension is for the Dog, that is, the Profane. Use 2. The People missed remember two things. 1. To receive with meekness that which is their Appointment. Blasphemers, unclean Persons, Liars, Sabbath-breakers, etc. are to be threatened with Damnation: Art thou such a one? Thy portion then is the Curse and eternal Wrath: when thou amendest thy life and repentest, than these things are not spoken to thee. If thou be'st angry with thy Minister for reproving thee; Remember the fault is in thee, for being so ill. 2. To apply things delivered to themselves. If any virtue be commended; to practise it: if any vice condemned; to shun it: If any Consolation; to feel it; If any good example, to follow it. Whatsoever thou hearest, take as spoken to thyself. Is it Comfort? Repent, and 'tis thine: Is it judgement? If thou repentst not; it is to thee. We usually hear Sermons, as we entertain news out of the Indies, not pertaining to ourselves, and so we profit not. Amend thou this. Thus much of the Relative Consideration: now of the Simple. From whence, as these words are to be considered in themselves, ariseth doctrine This Doctrine. Those which are Regenerate are not Carnal, but Spiritual, 1. Cor. 2.14,15. Gal. 5.25. & 6.1. 1. Pet. 2.5. Use 1. To be in a spiritual estate is comfortable, for such please God, and are in the way of life: Examine therefore thy estate. Thou wert Carnal; see if there be a Change in thee: if there be no Change, but thou art the same man that ever thou wert; thy state is nought. Some say they always loved God, and believed: but Believe it; that state which was always good, in very deed was never good. Thou wilt say then: How shall I know whether I be changed or no? It is as easy to know as to discern darkness from light, Ephes. 5. foul from clean. You were Darkness, but now are light. You were unclean, riotous, etc. 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. john 9 doing thereafter, thou art Spiritual: But if thou walkest after the Flesh, thou art not Spiritual, whatsoever thou sayest. The Flesh remaining will tempt thee. Is the Action as ready as the temptation: 2. Sam. 20.8. That joabs sword doth not more usually fall out of the sheath, than thou goest after thy Concupiscence? Surely, Thou hast not a dram of the Spirit; For where it is, it so amates the Corruption that it cannot prevail. If thou be'st Spiritual, let it appear by thy new conversation: What hast thou to do with Whoredom? etc. These are the agag's which may not be 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 perceiving 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: Do thou Contrary to that they have done. So the Spiritual man must be in his affections and actions contrary to the Carnal. If thy mind be changed, so must thy behaviour. A Certain Young man (as the story goes) Ambrose, lib. 2. de poenitentia. cap. 10. having long lived in Lust and whorish company, traveled, and was converted. When he returned home, he met with one of his old lewd acquaintance; but did not salute her: at which the Strumpet wondering, thinking he had not known her, crosseth, and meeteth him again, with this onset; What, have you forgotten me? It is I. Yea, saith he, But it is not I So if thou art become Spiritual, it becomes thee to manifest this change, in resisting such temptations, and showing the power of the Spirit; He that is furnished with weapons, and suffereth a feeble unarmed Enemy to overcome him, hath no courage in him; so if thou sufferest the Flesh, having received its death's wound, (as it bath in all the Regenerate) to foil thee at every 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 prove that the believing Romans are Spiritual, from the efficient cause which is the Indwelling of the Spirit. If so be that: The word is Causal, not Conditional: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Son. Dwelleth in you. You, that is the Regenerate Romans, and so all others. Dwelleth, not formally, or Essentially, but in regard of the Gifts it produceth: not by the immensity of his Essence whereby he is in all; but by the presence of his Grace, whereby he dwelleth in the Regenerate, as in his own Temple, noting thereby a favourable residence. doctrine The holy Spirit dwelleth in the Regenerate. 1. Cor 3.16. Use 1. The Apostle judges the Holy Ghost to be in the Romans; from their holy obedience: Take heed that thou pronounce not the Spirit to be wanting, where thou seest a spiritual walking, nor affirmest a presence of it, where thou feast a fleshly. Use 2. As jerusalem 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 unregenerate man may be before us; but in this he cannot. He may have gold in his purse; but we have God in our hearts, the right owner of them, which is the top of our happiness. Tenants make havoc and suffer all things to fall to Ruin, but owners are always repairing: when the Devil held our hearts, all was out of frame: Ignorance ruled in the Mind, Rebellion in the Will, Disorder in the Affections; But the coming of the Holy Spirit, Enlightens, leads into all truth, certifies of the favour of God, fashioneth to every good work, and enricheth with all spiritual grace, all those in whom he dwelleth. Even as Fire makes Iron fiery, so the Spirit makes us Spiritual. This is that Spirit which is the Comforter, which cheereth and sustaineth the desolate, and despairing Conscience, and feedeth it with heavenly 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 ever. Use. 3 Despise not, neither wrong them which have the Spirit, by odious nicknames, accounting it as their disgrace (which is their Glory,) to be Spiritual, or full of the Spirit. Use 4. The Spirit dwelleth in thee: Look well to thy heart, because thou entertainest such a guest: Thou art careful so to receive thy friend, by whom thou art benefited, that he may delight to stay and abide with thee. So use thyself, that the Holy Spirit forsake thee not. Grieve 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 own sense the Spirit be utterly departed: as David no doubt felt, as appeareth by the 51. Psalm. Which state is more bitter than death. If therefore thou hast this treasure, take heed thou lose it not; if thou wouldst have it remain with thee, to comfort thee night and day, and in the hour of Death, purge thy heart, and sweep all evil out of it. As King's Courts have Porters, so Ward thy heart, that the Enemy of the Spirit, the Devil, Enter not. 'Tis a Clean Spirit, it delighteth to dwell in such. The Temple of Solomon had a golden inside, and there was the Incense and the Lamps, etc. Thy heart is the Temple of a Greater than Solomon, even of the Holy Ghost: Let all be Gold, and Light, and Sweet. Let there be no dross, nor Darinesse, nor stinking savours, but Knowledge, Righteousness, Repentance, Peace, etc. Now if any man have not the Spirit of Christ, he is none of his. Hitherto the Application with the Reason: now follows 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, showing the danger that follows the not-dwelling of the Spirit in us. We are none of Christ's. If any, In general, Have not the Spirit of Christ dwelling in them, as before. He is none of his: Whose? Christ's. He is his Creature, but not his Disciple, his member. For this Spirit uniteth us to Christ, as a member is united to the Head; by which union we are partakers of the benefits of Christ. This union is not Corporal, by touching, or by a real entrance of his body and soul into our bodies and souls. Neither is it only an union of minds in love: But a Mystical coalition and growing up together of the faithful with Christ, into one body by one Spirit, which Spirit is in that whole body, and in every part, as our souls are in our whole bodies and in every part. doctrine Our union with CHRIST is by the Holy Spirit, 1. Cor. 12.13. 1. joh. 3.24. Use 1. Great is the Glory of the Regenerate: As David saith, What am I to be the son in law of the King! so it is no small matter to be the member of Christ. Use 2. They which have not the spirit, are none of Christ's. Whose are they then? The Devils: and that as sure as he is not Christ's: Alas, thou wilt say, How shall I know whether I have the spirit or no? As a woman knows herself to be with child by the stirring of it: So by the working of the spirit thou shalt know it: for it is always operative. When Solomon builds the Temple, all the Country shall know it, and every workman shall be called unto it: So if the Spirit be in thee, there is such pulling down of the old man, and building up of the new: that thou canst not be ignorant of it. Math. 2.3. When Christ is borne, Herad and all jerusalem is troubled: so when thou art borne again, it is with so much trouble, and resistance of the flesh, that thou must needs be privy to it. Mark the works of the spirit, both inward, and outward. When thou buiest a piece of cloth, or a vessel, thou viewest the inside and outside: so examine the work of the spirit in thy inside, which is thy heart, and in thy outside, which is thy Life. 1. The inward work of the Spirit is to Renew thy mind and Affections according to the Image of God; and this is in knowledge, holiness, and Righteousness: Now then hear a parable; I passed by the field of the slothful, and by the Vineyard of the man destitute of understanding, and lo, it was all overgrown with thorns; and Nettles covered the face thereof, and the stone wall thereof was broken down. Prou. 24.30,31. Thy heart is this field. What grows in it? Ignorance? Hardness of heart? Pride? Covetousness, etc. Surely an Ill Husband owes it: Hear is not the Holy spirit, but the unholy. That heart where the spirit of Christ dwells, is as a Garden well fenced, and enclosed; where knowledge, faith, hope, love, patience, and the Flowers of all heavenly graces abundantly spring forth and grow; yea, there will be the same mind that was in Christ jesus. Phil. 2. 2. The outward work, is to fashion the outward man unto all conformity with the Law of GOD in word and deed. 1. For words: As Christ whipped the buyers & sellers out of the Temple, john 2. so his spirit drives away all swearing, unclean talk, lying, slandering, etc. out of the mouth of a regenerate man. No man that hath the spirit of Christ, can call Christ execrable. 1. Cor. 12,3. Dost thou delight to speak of Christ and his Gospel, with reverence and holy affections? A sign it is of the good spirit. But disgraceful speeches of the Word, and them which profess it, & lavish in oaths, and filthy & Lawless communication, with jesting which is not comely, agreeth not with this spirit. 2. And for Deeds: As a Hare may be traced in a Snow to her form; so is it easy 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, unclean, proud, drunken, covetous wretches? In Liars, Slanderers? etc. The spirit of Christ? It were blasphemy so to say: Nay that unclean spirit the Devil, who delighteth in such, and effectually worketh in them. Use 3. The state of the Children of God is certain, whatsoever the Papists say to the contrary. If I am Christ's, I shall be saved: But if I have the Spirit, I am Christ's. Therefore, etc. True, If: Q. How shall you know you have the Spirit? A. How shall I know that I have a Soul? but by the effects of it, understanding memory, etc. So by the work of Grace in my heart, by my sincere love of goodness, and hatred of evil, etc. which I cannot be ignorant of being in me, I know that I have 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 again, We have received the Spirit of God, 1. Cor. 2.12. that we might know the things which are given to us of God. What things? All Spiritual grace present, with perseverance, and all the good things of glory to come. Lyra. That we might firmly and without doubt know; for look what a demonstration by causes, is in human things; that in Divine, is the Revelation of the spirit through Faith. The end then why God giveth us his spirit, is to make us know that we are in his favour, and shall be partakers of the glory to come: and by consequence that we shall persevere in grace, without which the future glory cannot be obtained. But thou wilt say, I feel Infidelity in me which grieves me. It's well thou feelest it with Grief: this argues not the absence, but rather the presence of the spirit: For the spirit doth not make us omnisciens and impeccable, doth not beat down sin in us at a blow; doth not kill corruption outright. No. Corruption will be an Inmate with the spirit in this life, do what we can. Yet such a man for all this hath the spirit, and is spiritual. If thou go by a Nobleman's house, thou knowest that there are horse-keepers, skullions, and such like; yet, if thou be asked who dwells there; Thou sayest such a Noble man, naming the Lord of the house, and not these base people. So Corruption dwelleth where the spirit; but governs not, but is an underling; and therefore we are in account spiritual. VERSE 10. And if Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake. NOw follows the other part of the Amplification, which is Consolation, which is double: The 1. verse 10. that we are certain of eternal life. The 2. verse 11. that we are certain of the Resurrection of our bodies. He brings in both, by an Occupation, against two grievous temptations, the first in the 10. verse, Thus: You say that the spirit is in us. Alas! what are we the better? We are subject to poverty, sickness, death itself as well as others. Unto this Paul answers, first, by a Concession, The body is dead because of sin: Secondly, by a Correction: But the Spirit is life for Righteousness sake. First of the Concession. And if Christ be in you: Before he said, the spirit of God, and of Christ; now Christ; because Christ is in us by the Spirit and Faith: Not Corporally, but Spiritually, which manner of his presence is the best. joh. 6.63. We need not pluck him down out of heaven by any Enchantment; as the Papists into their sacrament of the Altar, that we might partake of his virtue; as not the Sun to partake of his light. The body. Corruption, or the unregenerate part, say some. a Chrysoft. Piscator. But not so; for when Paul calls corruption a Body, it is with an Addition, of Sin, or Sinful, or Death. Rom. 6.6. Col. 2.11. Rom. 7.24. Hear it is for the Mass of Flesh and Blood, the Natural body. 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 sin c Tho. Aqui. et ante eum Aug. loco modo citato. . But dead is more, we dying even from our birth; death having made his seizure already because of sin remaining. doctrine Doct. Though Christ be in the Regenerate, yet are they subject to death, Heb. 9 27. Rom. 5.12. Where sin (that is original) takes hold, there death enters, by sickness and other mortalities, the forerunners, and Parts d Mortes' partiales. Pererius in Gen. lib. 4. de Create. hom. num. 166. of Death, though the Curse and sting be taken away: For as the lines from the Circumference determine in the Centre: so all pains and sicknesses tend unto Death. As God sent to Hezekiah to put his house in order, Esay 38. because he must die: So the Remembrance that the body is dead, should persuade us to think of death, and prepare for it. Thy living body is called a very Carcase. Use. If we see an old man stooping and sickly, we say he carries his Beer on his back: It's the case of us all, old and young. Death the King of fear and Terrors, job 18.14. plants even from the first hour of our life, his Ordnance of Sin, to batter the walls of our bodies. Thou seest Death is entered into the City of thy Body. Take heed it Vanquish not the Castle of thy Soul; if it do, than both body and soul must to the Devil. It's lamentable to observe, how many that have the walls of their house shaken, and undermined, ready to drop down, yet provide not for their soul; abate not of their pride, Covetousness, etc. practising such things, whereby they die more: Obrepit non intellecta senect. Juvenal. saty, 6. Even dying, before ever they began to live, and departing this world, with as little understanding and sense of God and goldlinesse, as they came into the world. Old age will steal upon thee! Before it comes, learn to live well: when it is come, learn to die well; nay, always meditate thou of death, it will cut the comb of thy pride, and make thee neither to glut thyself with pleasure, nor to be greedy of the world: For thou must Die. And I counsel thee to die quickly unto Sin, that thou mayst live ever in righteousness and everlasting glory. But the Spirit is life for righteousness sake. Now of the Correction. Where we have 1. The Thing: Life: 2. The Illustration. 1. By the Subject: The Spirit. 2. By the Sign: For Righteousness sake. But the Spirit: The Regenerate Spirit, say some a Chrys. : The Regenerating Spirit, say b Martyr. Aretius. others, but, in my opinion it is better taken for the c Beza. Soul, 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 he means such a soul, as is Regenerate by the Spirit. Is life: If Spirit be taken for the Regenerate part: Then, is made to live. If for the Holy Ghost, then, quickeneth and maketh to live; if of the soul, then, Is life, signifieth, liveth for ever. For Righteousness sake, of Christ; Imputed to us: Inchoated in us. That the Cause, this the Sign of this life. doctrine Though the bodies of the Regenerate be subject to mortality and death, yet their souls are not, but they do now live, and shall for ever, for Righteousness sake, Gal. 2.20. Stephen dying, saith, Lord jesus, receive my Spirit, Act. 5.59. This is confirmed also by the desire of all the faithful: 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 soul. Use 1. This Confutes beastly Epicures and Atheists, who hold a death of the Soul: Of which number was (I think) that Lymb of the Pope, or of the Devil, (which you will) the Cardinal of Bourbon, who said he would not give his part in Paris, for his part in Paradise. Use 2. Thou art pressed with the weight of Sin: Be of good Comfort. Though Sin cling about thee as ivy, yet by the Spirit of God thy Soul shall live; yea then more, when thy Body dies. john 3.36. We are not called forth by that Spirit to destruction, but to victory. Thou hast even here, everlasting life. And truly he that hath it not here in the inchoation of it, shall never have it in Heaven, in the perfection of it. This is that which enables us to overcome the fear of death. Wicked men are afraid to die, yea, they would live here for ever, because they have no assurance that when they die, their souls shall ascend into Heaven: But God's Children, though they fear death, yet they overcome that Fear, and desire to die, being well assured, that by death, their soul as a Captive shall be delivered out of Prison: and as a Bird, escape out of the Cage of the Body, into the celestial Paradise, as the Soul of Lazarus: not so the soul of Dives, which went into everlasting tormenting flames. Use. 3 There are Living Souls; and there are Dead souls. That Soul which hath the Spirit of Christ, is a Living soul: that which hath it not, is a Dead soul. For as the Soul is necessary to the life of the Body, so the holy Spirit to the life of the Soul. As the body without the Soul is dead from natural Actions; so the Soul, without Christ's Spirit, from spiritual. The Body dies, when the Soul leaves it; The Soul dies, when God leaves It: Bernard. There are two Mansions or Rooms of the Soul: The lower which it governs, which is the Body: the upper wherein it resteth, which is God. She quickeneth the Body, God quickeneth her: She is better than the body; God is better than she. Therefore Paul saith, that widows living in pleasure are dead while they live. 1. Tim. 5.6. Dead; not concerning the substance of living, but the Quality: not that they should not be: but not be blessed. Look now to thy Soul: is it dead or alive? Life of the body is discerned by sense and motion; so in Proportion that of the Soul. What knowledge hast thou of Spiritual things? What taste and delight hast thou in the things of God? Dost thou hear and feel that which is spoken out of the Word? If not, thou art Dead. He that is only asleep, by great noise and blows may be wakened. Thou art not by the trumpet of the Word, nor by the scourge or divers crosses. Certainly thou art dead. Art thou stark and stiff, not stirring hand or foot in any good duty? Alas, thou art dead; yea, he is not more dead that is put into his grave than thou art. Thou feelest it not: The more miserable art thou. Thou shalt feel it; and when thou diest, before thy Executors can carry thy body to the Grave; thy soul shall be carried to hell by the Devil. 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 souls die also. If a house be burnt with the goods, all have compassion: but if the Owner also, his Wife and Children be consumed with the fire, we cry out Alas. So when the soul and all perishes, here is matter of grief. For this, (as many think) was David's mourning for Absalon, 2. Sam. 18.33. because as his body hung fearfully on the tree, so his soul might hang in hell for aught he knew. O, what a sweet Comfort is it over our Friends departed, if they have died well, with tokens of Grace! Labour thou for such a death, and be careful for thy soul. A dead body is a ghastly thing to behold; a thousand times more ugly, if it could be discerned with bodily eyes, is a dead soul; such is even like the Devil. VERSE 11. But if the Spirit of him, which raised up jesus from the Dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies e Or, because of his Spirit. by his Spirit that dwelleth in you. THe second Consolation in this Verse. As the former showed the happiness of the Godly in regard of their souls: so this in regard of their bodies: and it is inferred by an Occupation, from the words of the 10. Verse, thus: I confess, Paul (might some say) that the soul lives: but the Body is turned to dust and perisheth. Nay, saith Paul, Even the body shall be raised up and quickened, that the Regenerate may be happy in body and soul. These words have two parts. 1. A supposition: If the Spirit, etc. dwell in you. 2. A Conclusion: He that raised up Christ, etc. If: This Conditional, is not to be taken as if the Apostle, doubtingly did suspend his judgement; or call into question their having the Spirit: but as taking it granted, both that Christ is risen, and that they have the Spirit: so our Saviour: joh. 14.15. If you love me, keep my commandments: not doubting of their love, but from thence urging 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 run into at this time. The Conclusion declareth the Argument: Thus: If the Spirit of God be in you; then the Spirit will quicken your mortal bodies. But the Spirit of God is in you: as hath been declared. Therefore, etc. The Consequence is proved from the like. The Spirit hath raised up Christ, therefore will it you, being his members. Here two things 1. The Action. Quickening. 2. The Amplification. 1. From the Efficient, God, described by an Effect. The Raising up of Christ. 2. The Subject. Quickened. Your mortal bodies. 3. The Condition of them whose mortal bodies shall be quickened. Theirs in whom the Spirit dwelleth. He that raised: that is the Father: so the Son: so the Holy Ghost raised Christ, it was the work of the whole Trinity, who in works without, are undivided. Shall quicken. Not raise: for the wicked shall be raised, but they shall not be quickened as the Godly; namely, with a Spiritual life. And yet Paul saith; 1. Cor. 15.22. As in Adam all dye, so in Christ shall all be made aline, using the same word which here. But the Answer is, that All may be taken distributively, thus. As many as are in Adam, die; and as many as are in Christ, shall be made alive. He saith, All and All, to show that none die but in Adam, and none are made alive but in Christ. Your mortal bodies: Aug. Epist. 57 Dard. that is, souls dead in sin, say some a Piscator. : but that's too hard. Your mortified bodies, say others b Sarcerius. ; but better, your mortal, that is, your base, vile bodies, subject to dying: They shall be quickened. That is their natural body shall rise a Spiritual c 1. Cor. 15.44. , and their mortal shall put on immortality d 1. Cor. 15.54. , so that they shall have no death nor mortality. e non solum non sint mortua, sed ne mortalia, Anselm. Your, even your, as it is in the Greek. By that his Spirit which dwelleth in you: That is, by reason of their union with Christ, through the Spirit. All that are Regenerate shall in the power of Christ's Resurrection, be raised by his Spirit that dwelleth in them, Luke 20.35,36. joh. 6.40. 1. Cor. 15.20,21,22,23. Here have we an Argument against the seeming impossibility of the Resurrection. The Sadduces account it unreasonable * Mark. 12.18. . The Philosophers Ridiculous, f Act. 17.18. Hymeneus and Phyletus said it was passed 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 natural things: As Wheat dies and riseth i 1. Cor. 15.36.37,38. : so the day k Dies moritur. in noctem, etc. : Trees also whither and re-flourish. Why not our bodies: we having a Promise? Dost thou believe Christ's Resurrection? Else wert thou nor a Christian? The jews believe he died, the Christians that he rose again. Believest thou this? Then believe thine own: as the body drowns not so long as the head is above water: so if thou be a member of Christ thy Head, thou shalt not be left behind; but even thy body shall be received into Heaven, Wither he hath carried the pledge l Tert. ib. c. 37. of it in his own humanity. Be secure, O flesh and blood, you usurp Heaven in your Head Christ. Adam had a possibility to die if he sinned: and a necessity of dying because he sinned: Our mortal bodies shall receive an impossibility of dying by the Quickening of that Spirit: That as Christ dieth no more m Rom. 6.9.18. , so death hath no dominion over us. This comforted job in the day of his sore trouble n job 10.25. : and this was the Comfort of the poor jews under Antiochus Epiphanes, they looked for a o Heb. 11.35. better Resurrection, to be as Sugar to relish the bitterness of the Cross. Note a secret. Your mortal bodies: The same which they carried about with them, shall be raised up, and a reunion of the body and soul at the last day. No accidental thing can utterly destroy an Essential. But death is accidental, and the union of body and soul essential. Therefore that union cannot in reason perpetually fail. Some of the Heathen e Plato. acknowledged that the separation of body and soul, could not be final. Ruffinus saith, that his people, in repeating the Creed would say, I believe the resurrection of this Flesh f Carnis huius, Ruff. in exposit. simbol. inter opera Cypr. : as though they had clapped their hands on their breasts. So Paul saith, This Corruptible 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 infirmity. Lazarus without his sores, Mephibosheth without his lameness: Such things shall be taken away in the elect: for defect and deformity cannot stand with that glory. And for the Reprobate, it is thought by some Divines to be probable, that their defects shall not be supplied, but suffered, for the increase of their shame and punishment h Tilen. syntag. disput. Theolog. part altera loc de Resurrect. Thes. 37. . The justice of God requires that the same, not another body should rise, to punishment or bliss. That hand, those feet, those proud adulterous eyes, that blaspheming tongue shall rise again to receive condign punishment. And on the contrary, those hands that have been lifted up in prayer, and stretched out to relieve the Saints, those that have wept for sin, that tongue which hath glorified God; That body that hath suffered for Christ, shall also rise to be partaker of his glory. doctrine Use 5. Those which have the Spirit of Christ dwelling in them, shall have a joyful Resurrection, others not: As the sleep of sound and sick men differ: So the Resurrection of good and bad. Sound men are refreshed, sick men have sick sleeps, and are the worse when they awake: so shall the Resurrection be. Then shall be a general gaol-delivery: but some shall be acquitted, some delivered to the Executioner to be tormented: and these are said to perish, not Physically but Theologically, being deprived of bliss. We must all rise. How wouldst thou rise (which readest these things?) wouldst thou rise with fear and terror, or with joy and confidence? If thus: then repent and forsake thy sins, and thou shalt. For the hope of such resurrection depends upon an holy Conversation. Alas! what shall become of thee, thou Drunkard? etc. When thou diest, thou hast done: but God hath not done with thee. Thou shalt no sooner peep out of thy Grave, but thou shalt see him come to judge thee, whom thou hast pierced, despised, disobeyed. What Confusion shall it be unto thee! Think of it and repent: lest at that day thou wish thou hadst been a dog or a toad, for that shame and condemnation thou shalt then undergo. VERSE. 12. Therefore, brethren, we are debtor, not to the Flesh, to live after the Flesh. Verse 13, 14, 15, 16, 17. HEre begins the Exhortation, the Effect whereof is this; seeing we expect such things, & the state of them which live after the flesh is so miserable, we ought to live after the Spirit, and not after the Flesh. There are divers Arguments whereby this Exhortation is urged; The first is in the 12. verse, which is taken from Equity and justice. Suum cuique To give every man his own is the voice of justice. But we are debtor to the Spirit: therefore our life must be spiritual. Therefore: an Illation sending us to the things before delivered: wherein (me thinks) the Apostle dealeth like a brave General, who having spoken of the glory of them which conquer, and the shame of them which are conquered, doth animate his soldiers to fight it out manfully, and to subdue the Flesh. Brethren: This is an Insinuation, the better to persuade them. We: Not including others, and excluding himself, but concluding all. Are debtor: debtor are of two sorts: Civil, which own money, etc. to men: Secondly, Theological: And this is also double. 1. sin. 2. or Obedience. Sin is a debt, so called in the Lord's Prayer, not that we own sin, or that our sins are owing to be done: but because we own the punishment to be undergone; having by our sins forfeited body and soul to be damned. And therefore sins are so called by a double figure: Metaphora. Metonim. effecti. but this debt is not here meant. The other Theological debt, is the debt of obedience; which we own to God, for our Election, Vocation, justification, etc. So it is taken here; not so in the Lord's Prayer, for we do not pray, neither may we, to have the debt of obedience forgiven. Not to the Flesh: Flesh here, not for the body, but for corruption: for we are debtor to the body; to it, to feed it, etc. that it may be a fit instrument for the soul to serve God: but we are not debtor to the corruption to live thereafter. Here the Antithesis is omitted, but necessarily to be understood. But to the spirit, to live after the spirit, that is, holily. This verse hath two parts: First, an Affirmation. Secondly, an Amplification. The Affirmation, We are debtor. 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 down Negatively, Not to the Flesh. The Affirmative to be supplied, But to the Spirit. Fiftly, by the debt which we must pay, Life, or living; that is, thoughts, words, deeds. And this is also negatively set down, and to be marked, Not to live after the Flesh. For we own something to corruption, but death, not life. doctrine All the Regenerate are to live to God in obedience, not to the Flesh. This is proved out of the Preface of the law, Where, before God requires any thing, he shows that we are in his debt. I am the Lord thy God, etc. So joshua 24.15,16. 2. Corinth. 7.1. Gal. 5.25. Use 1. Here is a double note for Ministers: first, to use loving and friendly words to win their Auditors to suffer the words of Exhortation. Secondly, not to exempt themselves: but as they would have part in the promises they offer; so to acknowledge the duties which they urge. As Nepthali, they must give goodly words * Gen. 49.21. , and also be examples to their flock * 1. Pet. 5.3. , putting their own shoulders to the burden which they lay upon other * Mat. 13.4. . Use 2. Our Obedience is debt, therefore not merit. What we receive of GOD, is of Grace, what we render, is due debt: and when we have paid all we can, we are unprofitable servants. Use 3. The Grace we receive, frees us not from Obedience, but binds us the more. If thou make another use of God's favour, thou art a Libertine. The mercies of God, make us debtor to offer up our bodies and souls to his service. Rom. 1. ver. 1. Use 4. Thou owest Obedience to God. Pay, pay. The borrower is a servant to the Lender, Pro. 22.7. and he that receiveth, to him that giveth. Thou hast received all of GOD: therefore thou owest for all. Think of payment. So did David: O saith he, Psal 116. I am greatly indebted to God: What shall I pay? As men, that having gotten other men's goods into their hands, will not pay, but break, or run away, are infamous: So thou, if having received Body and Soul, and all from God, shouldst deny thy service. He that lets a Farm, looks for his Rent; and he that hires a servant, expects his work; yea, Baalam is offended, if his Ass serve him not. Should not God much more exact thy service; who hath Created, Preserved, and Redeemed thee, even by the blood of his Son? If a Prince commit to his subject a Piece of Importance, and he render it up to the Enemy, will not all men hold such a subject for a rank traitor? What art thou better than a Traitor; if, having received many Castles of thy Lords to keep, as thy Tongue, thy Eyes, thy Hands, thy Body, thy Soul, thou yield and sell them to the Devil by Blasphemy, Drunkenness, Pride, Uncleanness? etc. Ah wretch, thou receivest with one hand from God, and givest to the Devil with the other. If thy neighbour be offended with thee, thou usually sayst, I care not for him, I own him nothing. Remember thou owest the Devil nothing, why shouldst thou serve him? When Satan tempts thee to sin, answer him thus: I own thee nothing, Satan, why requirest thou my service, which is due only to GOD, from whom I have received all things? Policarpus being urged to remember Christ, and to swear by Caesar's fortune: answered, Euseb. Eccles. hist. lib. a. cap. 15. This 86. years have I served my Lord Christ, and he hath been always my good Master; I will not now deny him. Remember this holy man, and pay thy Vows and Debts to God. Use 5. Men that are run far in debt, and pay, and pay, and see no end of their debt; many times grow desperate. Thou owest much to God, and art unable to pay, be not thou therefore negligent and careless. The Prodigal Child spent all: but he recovered all and more by humble repentance, begging pardon. Do thou so. Pay as far as thou canst: Crave pardon and remission for the rest, by the Obedience of Christ. God accepts of a willing mind for the deed. There is great difference between debts owing to men, and owing to God. The more we pay of our debts to men, the less we have; but the more we pay to God, the more we have, and are the better able to pay. The more thou prayest, the better able thou shalt be to pray, etc. VERSE 13. For if ye live after the Flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. IN the 12. Verse the Apostle had an Argument, ab aequo & honesto, which were enough to persuade; but in this Verse he more strongly urgeth it. Adhibet calcaria. sortiora. Martyr. The Argument is drawn 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 Conditional, as all Promises and threatenings are. If ye live after the Flesh: Following the lusts of your corrupt heart. Ye shall die: Not only the death of the body in the separation of the soul from it but of the soul in the separation of it from God. Q. But why saith he, Ye shall die, and not Ye shall be damned; in as much as that is chief meant? A. Because the Spirit of God would drive men from Sin, by that which is most fearful, which is Death. The remembrance of Death doth more forcibly move the mind, than the remembrance of Hell; though hell be a thousand times more grievous than Death. For our Affection is moved according to our knowledge of the thing: That which most ways is known, affecteth most: we know hell only by Faith: but we know death to be fearful, by Faith, by Reason, and by Sense. By Faith, because the Scripture declares it: By Reason; because it is a separation of things, so nearly and naturally joined and consenting. By sense; because we feel it growing upon us every day. But if ye mortify: that is, beat down, cut off, cast away, cause to die: a Metaphor taken from Surgeons, who before they cut off a Limb, mortify 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 evil deeds are called the deeds of the body, because the body is the instrument of working them. By the Spirit: Sarcenus. That is, the help of the Holy Ghost: or by the Regenerate part. Ye shall live. Eternally in happiness: Of the which Sanctity is the way: This life scarce a shadow. In the latter part, there is the Promise. Ye shall live. The Condition, If ye mortify the deeds of the body by the Spirit. Where 1. The action, mortify. 2. The Object; The deeds of the body. 3. The means, By the Spirit. doctrine Salvation is promised on the Condition, that we live not after the Flesh, but after the Spirit, Rom. 6.22. Gal. 6.8. Use 1. A hard thing it is to forsake sin; it is mortification. It is hard for old friends to part: we lay together in the same womb; and it hath been our unhappy playfellow and companion, ever since we were borne: Yea, sin sticks as fast in our nature, as a tooth in our heads, or our soul to our body: as we cannot part from these without pain; so neither from sin.. It is the nature of Sin not to be driven away, without force and violence: A few angry looks, and sharp words will not do it. You may rate away your dog, but sin will not stir for words, as appears in many, who will speak bitterly against their sins, and themselves, with Beast, Wretch, etc. and yet anon to the practice of them. When thou hast to deal with Sin, have no compassion, but fight against it with a bloody and cruel mind: So much as thou sparest it, so much thou hurtest thyself. 1. Sa. 15.20,23. 1. Kin. 20.42. Saul spared Agag, and Ahab spared Benhadad, but it was their ruin: so if thou sparest sin, it will cost thee even the Kingdom of Heaven. Kill therefore thy sins, or they will kill thee. It is a case of life and death. Be careful; Old wounds must have strong medicines. O, what ado have we with Pride, Hypocrisy, Covetousness, Lust! He that favoureth these, let him want favour. Use 2. The deeds of the body are mortified by the Spirit: We do the work, but by the power of the Spirit. The strength unto mortification is put into us from Heaven. We are as able with our little finger to shake the foundation of the earth, as to shake out sin by our own strength. He that goes among Lions, must needs be torn in pieces: Sins are Lions. He that stands upon the shore when the tide comes, thinking to beat back the water with his hand, is soon eaten in, and drowned. Sins come upon us as waves, we must drown, if God help us not. By God's help, the walls of Jericho fell down, Samson killed a Lion, and Daniel is safe in their very den, and Moses divides the Sea. So mortification of Sin is possible by the help of the Spirit, otherwise impossible. When therefore thou feelest Pride, Covetousness, Lust, growing upon thee, beg the help of the Spirit, or else thou art undone. Pray with the words of jehoshaphat. 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. Use 3. If you mortify: he speaks to them, which had mortified sin before, they must continue so doing. In this life thou shalt never want something to be mortified. Hast thou begun to repent? Never give over so long as thou hast a heart to sigh for thy sins. We weed our Gardens, and are ever weeding. Sins are ill weeds, and grow apace; our hearts are a Stepmother to Goodness, and a natural mother to Vice; therefore be always dealing with it. The Captain that batters the Enemy's Fort a day or two, and then gives over; gives the more courage to the enemy, and loseth his labour. So is it if we continue not our course of mortification. Elisha was angry with joash for smiting the ground but thrice with the arrows. 2 King. 13.19. O, saith be, thou shouldest have smitten five or six times, and then thou shouldest have smitten the Aramites till thou hadst consumed them. So, leave not thy sins till thou hast consumed them, lest they consume thee. Use 4. There is a necessity of mortification; the want whereof brings a Necessity of damnation. Those things which God hath joined, no man can part: He hath joined unmortified sins and death together, they cannot be parted. When thou goest to buy a commodity, if the price be great, thou forbearest: and shalt thou fly upon sin, knowing what it will cost thee? If judas had known as much before he betrayed his Master, as he now feels, it is likely he would never have committed that villainy. Mortification is tedious, but heaven is sweet. Men are content to go all day after their hounds and hawks, to endure hunger, thirst, etc. for their pleasure; and what get they in the end? some silly creature that is scarce worth the having. But Heaven is worth the having, 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 sons of God. THe latter part of the verse going before is here proved: namely, that such as mortify the deeds of the body by the Spirit, shall live. The argument is taken from the proper subject of the life before spoken of; that is, the sons of God. Thus, The Sons of God shall live. But they which mortify, etc. are the sons of God. Therefore they shall live. The Minor is proved thus, They which are led by the Spirit, are the sons of God. But they which mortify, etc. are led by the Spirit. Therefore. As many as are led by the Spirit: that is by the holy Ghost. Led. Those things are said to be led, which are moved by a superior instinct 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 Gen. 2.19. , to Noah c Gen. 7.8,9. : the Bear slays the Children d 2. Reg. 2.24. , the Lion the old Prophet e 1. Reg. 13.24. by this common instinct. The proper is that, whereby the elect children of God are moved to believe, repent, etc. This is here meant. Are led; Not furiously, but mildly and familiarly: not as bruit beasts, but as reasonable creatures; Not as though we do nothing, but lest we should do no good thing: we are actuated by the good spirit that we may do. 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 unto us, we cannot resist, but earnestly desire to be led. And yet is not the nature of the will overthrown, nor naturally so determined to one side, that as heavy things move downward by an inward beginning, so the will absolutely can only affect this one thing. But as Orators by their Eloquence do rule in the mind of their Auditors; so God much more effectually draws us to desire Christ, and affect the Gospel. If a covetous man were offered to take what he would of a heap of Gold; no man doubts but he would gladly embrace such occasion, though simply and absolutely it were in his power to refuse it. So our heavenly Father doth so commodiously show us the Riches of his Grace, so lovingly doth he invite us to receive it; and so aptly doth he exhort us, that he doth persuade us, without any impairing of our wills: so a Beast with provender, Children with Nuts, and every one is led or drawn by his pleasure. We are then led being willing, not before, but after grace received. Are the Sons of God: not making us such, but declaring us to be such. The Sons, that is, Children, as verse 16. for sons and daughters are in the Covenant. doctrine They which follow and obey the counsel, prescriptions, and precepts of the Spirit, are the sons of God, joh. 1.12. joh. 6.45. 1. joh. 3.9. Now it is the Spirit which works faith, teaches and begets us. Use 1. Take knowledge of thy Impotency to good things without the spirit. As a guide to a blind man, or as a Nurse's finger to a little Child, so is the Spirit to us; without the which we can neither discern or walk in the good way. Without the Spirit we catch many a knock by stumbling and falling at every sin. As therefore the little child when it would first go, reaches for the Nurse's hand; so, crave thou the Spirit, to be led into the knowledge and practice of the Truth. The Israelites that would presently go towards Canaan without Moses, were all slain; Num. 14.45. so is it not safe to attempt any thing without the Spirit, which is to be our Counsellor, and to us as the pillar of the Cloud was to the Israelites; the Rule of their marching and pitching their tents. Use 2. If thou yieldest thyself, 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 discern, observe 2. things; first, the way wherein. Secondly, the mind wherewith thou walkest. First, Are drunkenness, whoredom, etc. thy ways? who led thee into these ways? The Spirit? no: the Devil leads thee, for these are his ways. Are Faith, Repentance, Humility, etc. thy ways? How camest thou into these ways? The devil would never bring thee into them, nor thyself never have chosen them. Surely, if these be thy ways, thou art led by the holy Spirit, whose ways these are. Secondly, what is thy mind? Dost thou walk in the way of Prayer, hearing the Word, Repentance, etc. willingly, and cheerfully? Thou art then led by the Spirit: for though we may be found in these ways: yet if we walk in them as a Bear is drawn to the stake, we are not led in them by the Spirit; for the Spirit makes us delight in such things. Every thing lives according to the breeding, water-fowles are ever paddling in the water, & Land-fowles are feeding on the dry ground. So, if thou hast a spiritual breeding, all thy delight will be in spiritual things; if a carnal only, then in carnal. VERSE 15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry Abba, Father. IN this verse the Apostle proves, 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 servile fear. As if he should say by an Occupation: It may be, you fear in regard of sin inhabiting. But the profiting you have made, is not in the addition of such slavish fear, wherewith formerly you were possessed: but that which you have now received is a more excellent effect of the same Spirit, which is the Grace of Adoption. Hear two effects of the Holy Ghost are opposed: for in some the Spirit works fear, in other, love and assurance; and first, fear; then, assurance, that we may, stirred up to seek assurance: Fear; the sign of the spirit of bondage: Confidence and assurance in God as a Father, the proper effect of the Spirit of Adoption. You have not received the spirit of bondage; Paraeus. Not the Devil, nor the Law, as some have interpreted, but the Holy Ghost. To fear: Servilely; Again, that is, yet, still, or more, as if he should say; the Holy Ghost doth not still lead you as servants to fear, by the preaching of the Law, for not obeying it. For the preaching of the Law, is the true cause of servile, not filial fear. And here the Apostle alludes (I take it) to the time of the Law and the giving of the same. But you have received the Spirit of Adoption: He should have said, of Liberty; but he saith more, of Adoption: for Children are free. Children are either Natural or Adopted: Natural; so the holy Child jesus is the only Son of God. Adopted; so are we the sons of God. Adoption is a lawful Act, imitating nature, found out for the comfort of them which have no children: Adoption and Arrogation (which are Terms of the Civil Law) differ. Adoption is of those which are under the rule of others: Arrogation is of them which are sui juris. The Holy Ghost is called the Spirit of Adoption, because it works both it, and the sense of it in us. 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 Greek, either to note the Sanctification of all Languages a Chrysost. : or of all people, jews and Gentiles b Anselm. , or a double paternity, of all by Creation: of the Elect, by Grace c Lyra. : or earnestness in calling upon God d Martyr. , or an Exposition; as Abba, that is to say, Father e Beza. . The sense. The Regenerate might object: We feel the Spirit working fear in us: But, saith the Apostle, you have also the Assurance of Adoption, They which have only the Spirit of bondage, are driven by fear: you by the Spirit of Adoption, are led by love. doctrine The Regenerate have the Spirit of Adoption, whereby their fear is moderated, and they enabled, to cry Abba Father, Gal. 4.6. Use 1. In all the Elect, which are of years of discretion, the spirit doth work the Slavish Fear, before the filial assurance, as appears in that example of the jews, in the Acts, Act, 2.37. who first are terrified, and after comforted, in assurance of forgiveness. All are brought to this exigent, more or less, that they may acknowledge they stand in need of Christ, and be stirred up to seek him. Such as were never afraid, were never assured. Didst thou never feel the sting of an accusing Conscience terrifying thee, though thou hast been a lewd wretch? Surely judas was nearer Heaven than thou; and to this thou must come, before thou canst have the Comfort of a Son. For as the needle makes way for the thread; so fear for comfort, the spirit of bondage, for the Spirit of Adoption. Use 2. The preaching of the Law without the Spirit, hath no power to strike fear into us: when thou art terrified; it is the Spirit that so applies the Law, either to bring thee to Christ, or to despair and everlasting Confusion. Use 3. As none have the Spirit of Adoption, which have not had the spirit of bondage: So many have the spirit of bondage, which have not the Spirit of Adoption. Note this. Many do diligently resort to the hearing of the Word; and are afraid to do otherways; they deal justly, live temperately, etc. and dare not deal falsely, or riotously, etc. and yet are not Regenerate. Why? What is it makes them do thus? Only Fear. They have the spirit of bondage; they are afraid of Hell; and hence comes this obedience, which is only slavish. But if they do not these things, for the love of justice also, they cannot be saved, neither their obedience accepted. The Children of GOD fear hell: but their obedience comes more from Love, then from Fear: Yea though there were no Devil, Hell, judge to be feared, yet would they obey the commandments of their God: and their fear is also moderated by Faith: whereby they believe the pardon of their sins, and obtain this privilege to be the Sons of God. The estate of a Son is discerned by Confidence in Prayer. Such a one is able (notwithstanding fear) to cry Abba Father. He that can (I say not, speak the words with a loud voice, for so may a Parrot, 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 wonderful hard to do: As for Instance. Thou feelest Corruption rebelling, thou remember'st, how thou hast actually transgressed above number: thou hearest the threatenings of the Law: thou knowest that God is of pure eyes, and most just: hence thou fearest, and art almost confounded. Canst thou in this Conflict, turn thyself to God, as to thy gracious Father, and that with confidence of his mercy? Thou hast a certain sign of thy Adoption: For in such estate, our Nature is to fly from God, as Adam: but to embrace God even then when we are so terrified, is the work of the Spirit, by Faith. Canst thou with a child's affection cry Abba Father? I dare undertake, that God cannot but show himself as a Father, in having compassion. What earthly Father could despise the voice of his Child fallen into danger? Much more will our Heavenly Father regard the cry of his children. In a fearful estate then are they which never pray, or as Hypocrites only with the mouth, and not with the heart. Thou callest upon 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 have godly children. If thou callest God Father; 1. Pet. 1.17. then pass thy time with fear and care to obey him. Use 5. This overthrows the Popish manner of Praying: as, Blessed Virgin, Holy Mother of God help us. Saint Peter help us, etc. From what Spirit should we think these prayers come? Luke 15.18. Not from Gods; for that teacheth to cry Abba Father. The Prodigal Son saith, I'll go to my Father, and say to my Father: and his Father meets him. He had an Elder brother, and knew many servants; but he seeks only to his Father. VERSE 16. The Spirit itself beareth witness with our spirit, that we are the Children of God. THe Sons of God cry Abba Father: here is the Ground of such praying: which is the witness of the Spirit with our spirits, that we are the Children of God. This is the very root, from whence springeth confidence in Prayer to God: and the more or less we hear and feel this witness, the more or less assurance have we and boldness in Prayer. Here are two things. 1. The witnesses: which are two: 1. God's Spirit, which performs two Offices. 1. It seals up our hearts in assurance that we are Children: than it opens our mouths 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 we are the Children of God. The Spirit itself: that is, the Holy Ghost. So witnesseth: Not by an outward voice, as God of Christ: nor by an Angel, Mat. 3. Luke 1. as to the Virgin Mary: but by an inward and secret inspiration, raising in our hearts a Confidence and persuasion that God is our Father, and we his Children. With our spirit: Not to our ears: but to our spirit: 1. Thes. 5.23. nor this only, but with our spirit: Our Spirit is a witness, whose testimony is then good when confirmed by the Holy Ghost. Our Spirit: not our Soul, but our Regenerate part so called. The witness of the Holy Ghost is the work of Faith: Reu. 2.17. the witness of our spirits the sense of Faith wrought. This is better felt by experience, then expressed by words: known altogether, and only to them which have it: for me to speak of this to them which have it not, were as if I should speak a strange language. That we are the Children of God. Not that we shall be, 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. joh. 3.21. Ephes. 1.13. & 4.30. Use 1. The state of God's Children is full of sweet certainty and assurance. He that having a cause to be tried, hath two sufficient witnesses, doubts not of the day. Now God's Children have two witnesses, omni exceptione maiores: 1. Their own Spirit, which is not to be contemned: (for if Conscience a natural thing be a thousand witnesses: much more the Spirit, which is a supernatural power given of God.) 2. The Holy Ghost, which cannot deceive, or be deceived, witnesseth with our spirits. It is marvelous then that the Church of Rome denieth assurance to God's Children: What though some have bragged of assurance, that have been deceived? Doth it follow therefore that none are sure? There be some poor and base; are there therefore none rich? And what though my very name be not written in the Scripture: Thou Thomas, Thou john shalt be saved? It is not convenient: What a huge Volume should the Bible be, if every Saint's 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: means every one in particular, though he name them not: So God, that saith All Believers shall be saved: Means every one, as though they were named. And yet the Scripture doth speak in particular. If thou Confessest, etc. Thou shalt be saved. When the Law saith; Rom. 10.9. Thou shalt not Kill, Steal, etc. Every one is to take it spoken to himself, as if he were named: Why should not such particulars in the Gospel be also so taken? True, say the Papists: If you believe; you shall be saved: but where doth the Scripture say that you do believe? Ridiculous! The Act of Faith is not set down in the Scriptures, but the Object. The Faith which I believe is in the Bible. The Faith whereby I believe, is not in the Bible, but in my heart: and is not believed (for that were absurd) but known by feeling. We do not believe that we believe, but we feel it: as Paul saith; 2. Tim. 1. I know in whom I have believed: he knew by feeling, and this witness 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 certain. But the holy Ghost witnesseth with our Spirits, both of our Present, and also of our Future estate. Therefore, etc. The Minor is proved by Paul, who avoucheth that the things which are prepared for God's Children, are revealed to us by the Spirit, and: By the Spirit of God we know the things which are given to us of God. 1. Cor. 2.9,10. What things? Faith and Perseverance: Grace and Glory. If Man should witness, or an Angel, there might be doubt: but when there is such a witness as is the Spirit: we ought not to doubt. The Flesh will doubt. The Spirit doubts not, but overcomes doubting: and this is the state of God's Children. They doubt from the Flesh: but from the Spirit they are assured through Faith. If a man of a weak brain, were on the top of some high Tower; and should look down, it would make him wonderfully afraid: but when he considers the Battlements or Rails that keep him from falling, his fear abates: So fares it with the Regenerate: when we look on our sins, and so down and down to Hell: Alas! whose heart quails not? But when we consider the brazen wall, of the love, truth, and promise of God in Christ, we may be assured without fear. Look upon thy defects, but forget not the truth and power of God. Pretend not the Testimony of the Holy Ghost, without thine own spirit: nor contrarily, for they go together. Faith, Repentance, etc. are the Testimony of God's Spirit: if from these thy Spirit witnesseth, than it is currant. But if thou be'st a Drunkard, a Sabbath-breaker, unclean, etc. and sayst the Spirit witnesseth thy Salvation: it is not God's spirit: but a lying spirit: for such works are of the Devil: God's Spirit indeed witnesseth; but the witness is, that they which do such things, shall be damned. VERSE 17. And if Children, than Heirs: Heirs of God, and joynt-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 delivered in the 16. Verse. The Confectary is inferred from the proper adjunct of Sons: We are Sons, Therefore Heirs. Here are two things. 1. That we are heirs, 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 heirs we are. The Heirs of God: This is amplified by an Occupation. But God hath an Heir, even Christ. True: and we are Coheirs. If Children, than Heirs. Servants look for wages. Sons for the Inheritance. The Law of Nature gives the Inheritance to the Children. Municipal Laws, it may be, to the Eldest: but by nature every Son is an Heir: the eldest to have a double portion. Heirs of God. An heritage, is a succession into the whole right of the dead: we are Heirs therefore of all the good things of God. Q. But how heirs, seeing God dies not? A. We may say, that there is not the same Reason, of temporal and spiritual things: Temporal things cannot be wholly enjoyed without the death of the possessor: Spiritual things may a Tho. Aquin. . For here such a one makes thee an heir (saith one b Aug. Ser. 13. de verb. Apost. ) not whom thou shouldst succeed being dead, but with whom thou shouldst live for ever. And Ambrose amplifies it, b Ambros. in locum. by the Parable in the Gospel, Luke 15.11. where the Father gives his Child his portion, while himself liveth. In earthly inheritances, the Father dies, giving place to the Son. In heavenly, Sons must die, that they may live with their Father. joint heirs with Christ: Christ alone is the natural heir: we coheirs by the Adoption. He the Head, we his members. He the elder Brother, having a portion suitable to his eldership: we younger Brothers, having a proportion fit for us. doctrine All that are the Children of God, are heirs with Christ, Gal. 4.7. Ephes. 1.14. Tit. 3.7. 1. Pet. 1.3. jam. 2.5. Act. 20.32. Use 1. Heaven is an Inheritance, therefore not merited by us. Use 2. Men part with that, which they cannot carry with them. If they could carry their inheritance with them when they die, they would leave but little for their Children. God gives that which we deserve not, which he can keep from us. If men expect thanks: much more may God exact it, that he gives us such an Inheritance, making every one an heir, ex ass, to the whole. For the Heavenly Inheritance is not divided. The excellency of this Inheritance is in four things. 1. The universality of it: All the children are heirs: jews, Gentiles, Male, Female: If a Child, an heir. 2. The extent of it: For every child is an heir to all, and hath right to all: In earthly Inheritance, if there be many Children, every one cannot possess the same without diminution of it. The more divide, the less is every one's part. Here not so. This is not Diminished, by the multitude of possessors; nor impaired by the number of Coheirs; it is so much to all, as it is to a few; so great to singulars, as it is to all. 3. It is certain: If a Child, an heir without doubt; neither can Satan Cousin us of it: neither can we lose it: Many are heirs 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 seen, etc. Aug. Serm. de Tempor. And if it will suffice us 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. joh. 17. Here we are admonished of divers duties. Use 3. 1. We are here, as in our noneage, under discipline: let us be patiented if poor: The hope of Future reversions, must make us content with shorter maintenance for the present. 2. We have an heavenly inheritance: let us not build our nests here on earth, being covetous & greedy of the world, as though we looked for no more than any wicked man. Carnal men seek this world: for it is their portion. Heaven is ours, let us seek that. 3. Be sure thou be a child, and thou shalt have a child's part: the Inheritance will follow, as the Prodigal child persuades himself, that if he can obtain his father's favour, he shall have bread enough. 4. Walk worthy of such an Inheritance: present benefits bind us. The future should much more, because they are much better. Thou art my portion (saith David) Psal. 119.57. I will keep thy Law. The Amplitude of this inheritance should move us, and yet many Esau's contemn it, and sell it for a Mess 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 sinful pleasures before the Kingdom of Heaven. As heaven is the proper place of the Children of God, who walk in obedience: So the portion of the wicked, Mat. 25.41. is with the Devil and his Angels, and Hell their own or proper place, as it is said of judas. Act. 1.25. As Naboth refused to sell his Inheritance: so resolve thou not to lose thine, by thy ungodliness and sin. If so be that we suffer with him, that we may be also glorified together. In these words are the Condition of the Inheritance: where Saint Paul closely and sweetly falls into the second part of the Consolation. Hitherto he hath comforted against the Remainder of sin: Now to the 31. Verse, he removeth the other impediment of our Comfort, which is the Cross. The Sum is, that the Heirs of Glory are not to be dismayed, or to faint under the Cross. This is urged by many excellent Reasons: The first is in these words, which is brought in by an Occupation: Some afflicted might say thus: I an heir? Thus Poor? Thus Miserable? Yea (saith Paul) this is the Condition of our inheritance, by the dispensation of GOD, that we should first suffer, and so enter into Glory. If we suffer with him: Luke 23.27. Not by compassion, condoling with him as the Daughters of jerusalem: but by imitation, as Simons, bearing his Cross. That we may be glorified together; Not with equal glory, but according to our proportion; as his sufferings did exceed, so his glory must excel. There may be a double consideration of these words: 1. Relative; and 2. In themselves. The Relative, we are heirs, if we suffer. In themselves: Though we suffer, yet we shall be glorified. The Children of God may not over-grieve themselves: For their sufferings betokens they are heirs. doctrine The Condition of our Heavenly Inheritance is the Cross, which glory follows, Mat. 16.24. Prou. 3.11.12, Heb. 12.6. etc. Use 1. Here are three Arguments of Comfort under the Cross. 1. It is an assurance that we are heirs. The Cross is painful; and Ease is sweet: but as he who loves his money, yet willingly parteth with it, for assurance of his Title to an earthly inheritance: so, though we love our quiet, our blood, our lives, yet if the expense of them will confirm our Title to Heaven, we are not to discomfort ourselves. 2. We suffer not alone, but with Christ. We are of his Order: Knights of the Cross. It is comfortable to have companions in trouble; we can have no more comfortable companion I am sure than Christ, with whom I had rather be under the greatest Cross, then without him in the greatest prosperity: even as where Man and Wife love, they had rather live together in a mean estate, then separated in the greatest abundance. God had but one own Son, that came into the world without sin, and yet he could not get out of it without the Cross: therefore be thou comforted. 3. The Cross is the way to Heaven. If we taste not of the Cross, we may doubt justly, that we are not in the right way. If a traveler, enquiring 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 pass on and find neither water, hill, nor danger, but all plain, pleasant and safe, he doubts: but if he find these marks, he travails cheerfully, because, though the way be tedious, yet he is in the right path. So the Cross is foretold; if we meet with it, it confirms us; if not, it weakens us. But it may be some will say: Alas! I suffer nothing, I have had small or no troubles; no losses, sickness, etc. For answer, know there is Abel's cross, and Isaaks cross: 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 Abel's, thou must quit thee well, not to have Isaaks Cross: And if thou be'st ready and prepared to bear even cruel death, for Christ's sake, it shall be accounted as though thou hadst borne it. He shall not lose the reward of a Martyr, who hath a ready mind to be Martyred for Christ. If a company of resolute Soldiers set upon the enemy, here one is laid along, there another, one loseth a leg, another an arm, and some escape without hurt through the providence of God. Shall we say that those which escape are Cowards No, their valour was no less than the others; their readiness as much to venture their lives, and their danger as great; and therefore their glory is no less: So be thou a Martyr in affection, & thou shalt have the Crown of a Martyr. jobs friends judged him an Hypocrite because of the Cross. But blessed is the man that judgeth wisely of the afflicted. Psal. The Devil would have persuaded our Saviour that he had not been God's Son, because afflicted. Use 2. Would God suffer his Son (saih he) to be here in the wilderness, and to starve? But we know that the precious stone of the Ring, Gemma Annularis where with all are married to Christ, is the Cross: and the Token that we are not Bastards, but Sons. There is great reason God should discipline us. We should be marred without correction. O, what pride, what Hypocrisy, Covetousness, Anger, Lust, etc. is in us! These must be purged out: Our Physic, is the Cross. If a Father see his child by a Pond side, he takes it up and makes as though he would cast it into the water, thereby to scar it from the water. So God seeing his Children walking near unto hell by these vices, takes them as though he would hurl them in: throwing them at least into Purgatory, that is the Cross, to make them afraid of sin and hell. Alas! alas! how cold and dull are we in Prayer and the service of God The Cross is a means to cure us of this laziness, and to quicken us to all holy duties. Use 3. A man that is to go a journey, though it be fair at his setting forth, yet he takes his cloak with him, for fear of a storm; so prepare for the Cross, if thou be in the number of Children, for the cross will come. joseph in the years of plenty, provided for the years of famine: so do thou. But let none suffer as an evil doer. 1. Pet. 4. Woe be to them that bear the Cross, but follow not Christ. Thy Cross is Christ's, when thou sufferest for the same cause, in the same manner, and for the same end. 1. Christ suffered, to bear witness to the Truth. This must be the cause of thy sufferings. It is not the likeness of the punishment, but the cause, that makes a Martyr. Christ was there where the thieves were, like in punishment, unlike in the cause. Similis in patria, dissimilis in causa. Aug. 2. Christ suffered patiently and thankfully. Thou must kiss the Rod. 3. Christ suffered, to put away sin: so make thy sufferings a furtherance to mortification, that thou mayest be stirred to repent for thy sins, and to leave them. Many in the cross cry out; (but of their pain, as in a burning ague the sick man of his heat;) not of their sins. As Esau, who missing of the blessing, cried and blubbered, not that he cared for the blessing, but for his cursed heart. Labour so to be under the cross, that thou mayst say another day, It is good for me that I have been afflicted. Psal. 119. And labour so to avoid sin, that thou mayest be fit to bear the Cross. Use 4. If God's sons and heirs must suffer, what shall become of the Reprobate? If he spare not Moses one slip, nor David, his own Children, how shall his enemies far? If such as pray against sin, and watch, be taken; shall drunkards, blasphemers, etc. which never take any thought to please God, escape? No certainly. If jerusalem be searched with Lanterns, and razed; then Babylon and Rome must down to the Ground, yea to Hell. VERSE 18. For I reckon that the sufferings of this present time, are not worthy of the glory to be revealed in us. 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 be glorified, but in the mean time, who is able to bear the troubles that do befall? Paul answers, that The troubles of this present time are not worthy of that glory to be revealed. For I reckon. This word is not to be referred to opinion, which is uncertain and doubtful; but to assuredness and certainty: And is a metaphor taken from such, as casting account, find the true total sum. As if he should say, I have cast up the Cross, with all the encumbrances of it. That the afflictions of this present time: Not excluding time past, and to come, but spoken, as Time is referred to Eternity. Are not worthy. The word properly signifieth that part of the balance which goeth down, the things therein drawing the beam: As if he should say, If the troubles of this life be weighed with the glory to come, they will be but light in comparison. Of the glory. That is, Eternal happiness, so called, because glory is most of all coveted of all mortal men. To be revealed. It is revealed, and it is to be revealed. That is the first fruit of this. In us. That is, our bodies and souls. The excellency of this glory is declared by a comparison of unequals, where from the less, this glory is advanced. In the Comparison there are three things. First, the things compared. Secondly, the Issue. Thirdly, the Proof. The things are two, first, Passions; and secondly, Eternal life. Sufferings amplified, from their short continuance of this present time. Eternal life amplified; first, from the name, Glory. Secondly, from the manner, To be revealed. Thirdly, from the subjects, in Vs. Secondly, the Issue. These are so compared, that the pre-eminence is given to Eternal life. These passions are base, that life is glorious. These are short: That is Eternal. Thirdly, the Proof: from his Experience, I count, reckon, determine. doctrine The glory to come doth every way surmount the present afflictions, 2. Cor. 4.17. Use 1. Popish merit of condignity is here confuted. There must be a proportion between the merit and the Reward: because the Recompense of Merit is an action of justice: and justice is a certain equality. If therefore there be no equality, than sufferings merit not: and if not Martyrdom, than no other virtue. Glory followeth the Cross, but not for the merit of it: but for the free promise of God. The Papists answer, that sufferings in themselves are not worthy, but as they proceed from Grace and Charity: Christ having merited this honour for them, that they should be meritorious. We deny sufferings to merit, (as they proceed from Charity) from this Text; for Paul speaks of such sufferings, unless we would say that the Regenerate are without Grace and Charity, or that he goes about to comfort such. Their distinction takes away Paul's argument: who comforts the Regenerate against the bitterness of the Cross, which is as well when it proceeds from Charity, as when not. We deny also that Christ purchased this Grace to our sufferings, that they should merit. No marvel, if the Papists differ in this from us: when they differ from themselves. Ornelius Cornelij a lapide, in locum. For they affirm such a power to be in sufferings to bring forth glory, as in seed to bring forth fruit: and yet they say that the condignity of sufferings is not Natural, but Moral: when as seed not Morally, but Naturally brings forth. Besides, they agree not whether this Merit be only for the dignity of the Work, or only for the promise of GOD, or partly for the Work, partly for the Promise, or whether according to distributive or commutative justice. Use 2. The Cross is a sign thou art a Co-heyre with Christ: it is a suffering with Him. It is a way to Glory. Yea, it is not worthy of the glory following. Though the Cross be bitter, yet it is but short. A little draft, and the Sugar is ready. A little storm as one c Nubecula cito transitura. Athan. said of julians' persecution: and an eternal Calm followeth. And because short, therefore to be accounted tolerable, though great. d Omnia brevia tolerabilia esse debent, etiamsi magna sint. Cicero. Besides the shortness, infinite glory follows. So much glory; that if a man could fulfil all Obedience, and suffer Hell torments, yet he could not deserve it. The diseased man endures cutting, searing, for a short use of a miserable life. Shall we refuse to suffer any thing for that glory? Many Heathens have suffered great things for a little vain approbation of the vulgar. What would they have done for this glory, if they had known it? If they so much for a shadow, what ought we for the substance? Dost thou whine and lament? All that thou sufferest, is not worthy to be 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 showed Stephen his glory at his stoning. Acts 7.55. What therefore if the world speak ill of thee, and persecute thee? What is a word or two to that glory? Nay, what is a few drops of blood to the Kingdom of Heaven? O happy change. wouldst thou have this Glory without suffering? He is too nice that would here rejoice with the world, and after reign with Christ. Few there are, who, if God should bring his fan, would be ready to suffer. My reason is, because there are so many which will not be persuaded to leave their sins. I will never believe that he will leave his life for Christ, that will not leave his sins at his commandment. Use 3. The godly man hath his sufferings here, his glory afterward. If in this life only 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 even here, blessed be God: but this is nothing to that which is to be revealed. Mark the end, and thou shalt see what difference is between the wicked and the Godly. Psal. 37.37. The end of the just is peace. So on the contrary, the end of the wicked is fearful. Lazarus ended his miseries in Abraham's bosom; and Dives his pleasures in hell torments. Consider wisely the difference between a moment of sorrow here, and eternal happiness in Heaven; and a moment of pleasure heene, and eternal torments in hell. VERSE 19 For the earnest expectation of the Creature, waiteth for the manifestation of the Sons of God. 20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjecteth the same in hope. 21. Because the Creature itself also shall be delivered from the bondage of Corruption, into the glorious liberty of the Children of God. 22. For we know that * Or every Creature. the whole Creation groaneth, and traveleth in pain together, until now. 23. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. IN these verses the Apostle brings an excellent example, both to show the greatness of the glory to be revealed, and to move us to the patiented expectation of it. For all delay is long and troublesome to them which expect great matters. We expect great glory. Therefore we must be patiented. The sum is this. The whole Creation, or every Creature, is patiented, and expects; therefore also ought we. In this example we have 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 revelation of the Sons of God: wherein we have first the Action. Expecteth. Secondly, the Amplification. 1. From the party expecting, The whole Creation. 2. The thing expected, The manifestation of the Sons of God. 3. The manner, delivered in divers borrowed terms, With fervent desire, Groaning, Travailing in pain. All the Creatures, or the whole Creation, or the frame of the world: for here are not to be understood, 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 term in opposition. Whether every particular Creature be here meant is doubted. I take it not every particular: for those only are here meant, which shall be delivered into the liberty of the Sons of God. Which cannot in my opinion be said of the Horse, Dog, etc. For then there should be a resurrection of them, which is only to be believed of men. Also there is no promise of their restoring, as there is of Heaven and Earth. Thus, I take it, we may distinguish the unreasonable Creatures: Esay. 66.22. 2. Pet. 3.13. All of them groan and travail in pain, but wait not for the manifestation of the Sons of God. All of them shall be delivered from the bondage of corruption: not all into the glorious liberty of the Sons of God; but only such as shall at the day of judgement be restored. Expecteth with fervent 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 be eased. Travaileth in pain: As a woman in travail to be delivered. Q. But, how can these things be said of the unreasonable, nay, unsensible Creatures? A. Not as if there were sense in the frame of the world, but by a figure, Prosopopoeia. as in divers 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 down in such significant words. A. Such words are used, by similitude, to express that hidden instinct put into the Creature by God, Esay 1.1, etc. whereby it naturally bendeth itself to the preservation of its own welfare. As in a Mariner's Compass, the Needle being touched with the Loadstone, always turneth to the North: though it know not North or South. So the Bough of a Tree, if you bend it downward: Yet so soon as you let it go, it advanceth to his natural situation. doctrine The insensible creature expecteth the Revelation of the Sons of God. Use 1. The Devil persuades the Atheist to believe that the world is eternal; that he may cast off the care of heaven, and the desire of Eternal life. Indeed if it were so, it were the better for the Atheist. But the justice of God requires there should be a Reckoning day, and the Appetite of the Creature put into it by God, cannot be in vain. Use 2. The creature condoleth, and groaneth with us: The Sun by his darkness shows his Sympathy, at the Passion of our Saviour. A shame it may be for us not to be moved at the remembrance of that Passion, and to have a fellow-feeling of the calamities of our Brethren. Use 3. Desire then, and expect heavenly things: We to have our affections upon the Earth, when the Earth affecteth (as I may say) Heaven? Those things which were created for us, and are in the lowest degree of Creatures to be sensible, and we to be insensible of such things which principally concern us? If a man by his fault, cast himself and his into danger; should servants be more sensible than the Master? The very Earth hath expected thousands of years, and yet is fruitful in patience: much more should we pass a few days with patience, and obedience to God. The shortness of our Trouble, the Greatness of the Glory, the Example of the Creature, should teach us patience, and perseverance in goodness, till the day of our Revelation. Use 4. We are the Sons of God: but it appears not what we shall be. When Christ shall appear, 1. joh. 3.1,2. Col 3.4. then shall we also be manifested with him in Glory; and there shall the wicked be confounded: In the mean time, they neither see nor acknowledge our happiness, rather judging us the offscouring. Dost thou mock and scorn the Children of GOD, thinking them miserable? Thou seest their outside. Thou Fool: Look what's within: Not within their Chest, but their heart: if thou couldst see their Peace and joy, etc. thou wouldst say there were none happy but such. Thou seest the outward riches and pleasures of a worldling, and judgest him happy. Thou Fool: Look what's within in his heart. If thou couldst see the wounds and terrors of his Conscience, thou wouldst tell me a new tale, that this were the miserable wretch. Art thou reviled and contemned in the world? Be patiented in the sense of thine own present estate, and in the assurance of thy Future. The world would not be like thee: Thou wouldst not be like it: we are as earthen pots full of treasure: The pots are seen, and therefore contemned: the treasure is not seen, and therefore not desired. A Noble man is respected in his own Country, unregarded abroad. As such a one knowing his own Nobility, regardeth not the mean opinion of Strangers, but comforteth himself that he is a Noble man at home: So howsoever we are here contemned, we are Noble Men in our own Country, and there will come a Day wherein our Noble Glory shall be revealed. 20. For the Creature is made subject to vanity, etc. 21. Because the Creature itself also, etc. In these words is the Reason of the Expectation of the Creature: taken from its present condition, which is an unwilling subjection to vanity, under hope of a better estate. Here are two parts. 1. A Position: The Creature is subject to vanity. 2. An Exposition: in which are three things showed. 1. How? Not willingly. 2. The Author. God. 3. The Adjunct. 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 subject to vanity. Vanity is in-utility. Nomen sine Re. As catching at one's shadow. When as a thing neither fills that which contains it; nor stays up that which leans on it; nor yields fruit to him that labours in it, it is vain, saith one. Vanity, is a Lie, as notes Gellius a Gell. nect. Attic. lib. 18. cap. 4. , in the discussing of a saying of Sallust b Erasmus. . Vanity, is a failing of the End c Luke 5.5. : as Peter fishes all night, and takes nothing d Tho. Aquin. : Vanity is Defect: for he that wants nothing, hath no need to expect any thing. Some interpret it Corruption and Fragility e Ambrose. . Some that which hath end and Prevarication f Coment. Hieron. adscript. . Some dissolution by Fire g Beza. . Some Abuse i Saravius. . And indeed Vanity is all these; and therefore Olevian expounds it Malediction: and Caluin, that which is contrary to the Integrity of Nature: and Parcus, Bondage of Corruption: as Verse 21. Not willingly. It unwillingly serves wicked men k Gryneus ut Com. Arion adscript. . Against the particular natural propensity which every thing hath to preserve itself. By reason of him who hath subjecteth the same. That is, for the ordinance of God. In hope. Of a better estate, set down, Verse 21. doctrine The Creature faileth, and laboureth under a great burden and bondage of mutability, vility, Corruption, abuse, against the Natural inclination of it, for the power and will of God under hope. The Creature is vain, Eccl. 1.2. Not willingly, for all punishment is involuntary. For God; Who cursed the Creature, Gen. 3. Under Hope: as followeth in the next Verse. Use 1. Love not the world, nor the things of the world, for all is Vanity. The best things of the world, are as the Apples of Sodom, fair to the eye, vain in the use. Extol not thyself for thy Riches, Honour, and Birth, for all is Vanity. This did Chrysostome l Chrysost. hom. in Eutropium. tell Eutropius, Chamberlain to Arcadius the Emperor, when he fled for safety to the Altar, from which before, he went about to take the privilege of Sanctuary. When Fulgentius m Apud Surium. 1. januar. saw Theodorick King of Italy, going in pomp in Rome; O saith he, How Beautiful is the Heavenly jerusalem, when Earthly Rome so glittereth? If in this world so much dignity be given to them which love Vanity: How much shall they have which follow verity? When thou lookest upon thy Gold, Apparel, etc. remember they are vanity: but Righteousness, a good Conscience, and Heaven, are not vain. Use 2. The vanity of the Creatures is not natural, but accidental by sin, which though it be expiate by the blood of Christ; yet the Creature shall not be freed, till sin be taken out of the Nature of things. Sin hath involved the Creature under the Curse, and makes it to groan: Not the sin of it, but of us. Where are our wits and Senses? The very Earth groans which hath not sinned, and we groan not. Art thou a Drunkard, Blasphemer, Proud, Profane, & c? Verily the Earth groans to bear thee, though thou art not sensible. O Desperate times which bring forth some men as beasts, some worse than Devils! The Earth groaneth, The very Devils believe and tremble: and we many of us, neither feel nor see, nor believe nor tremble. Use 3. When the Air infects us, the heat and cold annoy us, the earth yields us no fruit: From whence is this Vanity? Even from us, for our sin. Balaam believed his Ass, himself being in the fault. So we complain of the Elements, and Creature; but if the Lord would open their mouths: They would say, O sinful Man which complainest of us: Thy sin hath made us unable to satisfy thy Needs. Complain not of us, but of thy sin, which excruciateth both thyself and us. Use 4. The Creature serves us by the Commandment of God, of whom otherwise they would be revenged, for defacing God's Image. Let us obey against the inclination of corrupt Nature, even by the example of the Creature. VERSE 21. Because the Creature itself also, etc. 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 deliverance of it. The sum is; that, the Creature shall not always be subject to vanity, but shall have a manumission from bondage. Of the which deliverance 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 liberty of the Sons of God. Some here note the time of the deliverance of the Creature; namely, when the children of God shall be wholly set free: For though they have here a freedom unto righteousness from the bondage of sin; yet they have not the freedom of glory, which is from the bondage of misery. But it is better taken for the state itself, which shall be glorious: not the same with the children of God, but proportioned according to its kind with them: For it befits the liberty of the faithful, that as they are renewed, so also should their habitation. And as when a Nobleman mourneth, his servants also are clad in black: so it is for the more glory of man, that the creature, his servant, should in its kind partake of his glory. doctrine The Creature shall be freed from Corruption into Glory. Acts 3.21. Use 1. The World is not Eternal: it is a Creature, and being of a bodily matter, as it had a beginning, so shall it have an end. Use 2. The manner how the Creature shall be restored, is difficult to determine: and some have judged this to be one of the difficulties at which Peter aims at. 2. Pet. 3. There are three opinions. 1. The first opinion holdeth, that this Earth and visible Heaven, even the whole Nature of these things, shall perish. This Heaven and Earth being appointed by God to be 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 alleged divers Scriptures. job 14.12. 2. The second opinion is, that some of the Creatures shall be abolished: and some restored. The Heavens and the Elements to remain, 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, etc. (Remembered, that we speak not of reasonable Creatures, nor of the Heaven of Heavens in this question.) This opinion hath also some Scriptures, but principally this now in hand. The second opinion I think to be unlikely: for as it is uncomely to build a fair house, not to be inhabited: So to have these Heavens and Earth's to remain 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 have reference to the state it had before the fall: not when it was naked and void, but when it was in all its beauty. The first opinion to me also seems as unlikely as the second: For the Scriptures, they may conveniently be expounded to speak of the end of the World, by similitude, etc. 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 be 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 be resolved into nothing, where should the Devils be, and the Reprobate? In Heaven they shall not be; neither shall they be no where, unless they hold also that they shall be annihilated, which is not by any means to be affirmed. Further, that place is against this opinion, 1. Cor. 7.31. utraque hoc Coelun & 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 be understood of the substance, but of the qualitative respect (as I may so term it) unto this present estate of it: As a stone doole being plucked up, ceases to be a doole, but not a stone. Now, whereas some may say, that from that place may be concluded as well, that the Spherical figure shall be changed: it is but a cavil, and Figure need not so to be stretched. Also this place makes directly against it. And whereas they say that it is deliverance enough for the Creature, if it cease to serve Man, & have an end of vanity by Annihilation: I affirm it not to be enough, because this verse notifies, not only such deliverance, but also a farther estate which it shall have after such deliverance, namely, to communicate in some degree with the Children of GOD in Glory. Therefore I take the third opinion to be most probable; if the restoring be only to some singulars of all kinds. And whereas it may be objected why these of the kinds, rather than other? I would ask them also, why at the Deluge, these of the kinds rather than other, were preserved in the Ark? But it is not safe walking in the dark without a light. We know not how it shall be, but this I am sure of, that all things shall be most wisely and excellently brought to pass. Use 3. Seeing all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness? 2. Pet. 3.11. If our servants shall be changed, why are we yet entangled in old things? Let us become new Creatures, that we may be worthy Inhabitants of the new Heavens and new Earth which shall be. Use 4. Glorious liberty is proper to the Children of God: what shall become of the wicked? Alas! they shall be holden in the bondage of everlasting torments. They shall be worse than many bruit Creatures: for many of them shall cease to be: and therefore to be miserable. They shall never cease to be, that they may never cease to be miserable. As they now follow the liberty of the flesh: so than they shall be in the bondage of everlasting punishment. VERSE 23. And not only they, but ourselves also which have the first fruits of the Spirit. Even we ourselves, groan within ourselves, 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 have no difficulty, if we understand to whom the Application is referred. We: 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 received Grace, both before others, and in greater measure, and then the Argument is from the greater to the less. Aretius. If we Apostles, which are sydera, as stars, if we sigh and groan, then much more inferior Christians. But it is rather to be taken of Christians in general: the Apostle neither in the precedent or subsequent verses speaking of himself as of an Apostle, but as of a Christian: as in the next verse we are saved by Hope: which is not the prerogative 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 less to the greater, thus. If the Creature which hath not such sense of the glory to come as we have, do abide the Lords leisure, expecting a day of deliverance, then much more ought we to wait, etc. In this verse are two things: First, a practice of Christians. Secondly, a reason of the practice. The practice is set down in two words; 1. groan. 2. wait. 1. We groan. Among ourselves, say some, Beza. but better in ourselves. And so it is an Amplification from the manner or measure of Groaning. That is, our Groans come from our very heart root, (as we say.) There is a rejoicing which is but in the face and appearance; so there is a groaning, but in appearance, therefore he saith, in ourselves, 2. Cor. 5.12. to note the Greatness and the Truth of it, that it is not feigned, but without hypocrisy; or to show that there is matter within the best of us to make us mourn. Pareus. Ansel. The second practice, We wait: amplified by the thing we wait for, The Adoption; which is expounded, The Redemption of our bodies; these words being added by apposition. But we are the sons of God: why then should we wait for that which we have already? The answer is, we have the Right, but not the Complement. We have the right of the Inheritance, Habemus Ius haereditatis non possessionem juris. but we shall not have the full possession of our Right, till the Resurrection of our bodies. But why of the body? because all miseries are conveyed to the whole man by the body: or rather, because the body is subject to death; corrupting and rotting in the grave, when the soul is in Heaven; it is the last is redeemed, and all wait even for that. Luk. 21.28. The reason is, because we have the first fruits of the Spirit, which breeds sighs and groans in them which have it. The first fruits: that is, the Prelibation: A say, or taste, which we receive here in righteousness, peace, and joy, being but a sip, in comparison of the full draft we shall have hereafter. Saint Paul here alludes to the law of the first fruits, which were a pawn to the offerer of Inning his whole crop: Levit. 23. so the first fruits of the Spirit which we receive here in remission of sins, is as a pawn to us of receiving the whole mass of Glory promised. doctrine The Children of God, because they have received the first fruits of the Spirit, do groan for the present corruption, expecting the Redemption even of their bodies from the same, Ephes. 4.30. 2. Cor. 5.2,3,4,5. Phil. 3.20,21. Use 1. The power of Sin brings death of body, goes with it to the Grave, remains with it, turns it into dust, and never leaveth it till the day of the General resurrection. Use 2. God's children now mourn, yet they are called to joy, and joy they shall have, going from the vale of tears to the Mountain of Ioy. Heaviness may endure for a night, (the time of this life) but joy cometh in the morning; Psal. 30.5. Illo Mane. Psal. 49.14. in That morning which shall have no night to succeed it. And this with as undoubted assurance, as the first fruits, assured of the whole crop, and as the earnest assureth of the bargain. Now the first fruits of the Spirit are the earnest of future glory. Ephes. 1.13. Use 3. We have no perfection in this life, for we have but the first fruits: and hence the devil would deceive us, persuading us that we have no faith, no sanctification, not the Spirit at all, because we have not all faith, perfect sanctification, and the fullness of the Spirit. Well Remember that God requires according to that he gives: he knows thou canst have no grace but from him, and therefore he expects obedience no farther than he gives. 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 despair not. Use 4. He that hath the first fruits of the Spirit, groans to be delivered from the power of sin, not only to condemn him, but also to rule and reign in him. Where are thy sighs and Tears for thy sins, and manifold failings? The godly are every where brought in in their mourning apparel. David waters his couch with his tears. Psal. 6.6. jobs mourning came before his meat; job. 3.24. and Paul cries out lamenting. Rom. 7.24. If then thou livest in drunkenness, whoredom, etc. and never lamentest, how art thou like any of the Saints? Paul had no such sins 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 tears, yea, thy heart from breaking? Thou couldst not if thou hadst the first fruits of the Spirit: Canst thou be thus guilty and laugh? Remember what was the end of Dives his mirth. Mourn, mourn, for Luk. 6.21,25. woe be to them which laugh, and blessed are they which weep. Use 5. Our Grief for sin, and desire of deliverance must be hearty and earnest. Wicked men grieve because of that day, which shall render into their bosoms the fruit of their ways: The Saints grieve for the delay of it: never receiving satisfaction till that day arise upon them. When Paul had been rapt into the third Heaven, 2. Cor. 12. his note was ever after: Phil. 1.23. I desire to be dissolved and to be with Christ. And therefore the Church in the Revelation from the sense of God's love, in the first fruits of it here received, crieth, Revel. 22.20. Come, Lord jesus, come quickly, praying not for the delay of the end, as some of old, Tertul. Apol. adverse. Gent. but for the hasting of the same. Even as he that hath tasted a little honey, longeth for more, so the desire of the Saints having once tasted the sweetness of Christ, remains unsatisfied till they bathe themselves body and soul in those rivers of righteousness and pleasure, which are at the right hand of God. The children of God pray for the accomplishing the number of the Elect, the coming of Christ, etc. Psal. 16.11. No marvel. For here they are strangers, then shall they go to their own Country. As home is sweet and desired of him that is in a strange and barbarous Country, so is that day to the Saints. No woman with child doth more exactly count her time; No jew more earnestly looks for the jubilee; No servant more desiredly wishes for the end of the year, than the Saints the coming of the Lord jesus to judgement. The wicked desire it not, but tremble at the remembrance of it: neither do they desire things spiritual, because they never tasted of their sweetness; as a Horse having Hay and Provender desireth no better, because he knows no better. Hast thou tasted of the Spirit? Show it in thy rejoicing 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 coming of thy Lord jesus. VERSE 24. For we are saved by Hope: but Hope that is seen is not Hope: for what a man seethe, why doth he yet hope for? 25. But if we hope for that we see not, then do we with Patience wait for it. FRom the occasion of the waiting spoken of in the Verse before, he brings another Argument, to persuade to Patience, taken from the nature of Hope which breeds Patience: for if we hope for life hereafter, we must be patiented till we possess it. In these Verses are two things; first, a declaration of our Tenure concerning eternal life. 2. An Inference, wherein is couched an exhortation to patiented waiting. The Declaration hath two branches. In the first is our state to eternal life. We are saved by Hope: In the second is the state of Eternal life to us. Hope that is seen, is not hope. Hope is a Grace of God, whereby we expect good to come, patiently abiding till it come: I call this Hope whereby we are saved, A grace of God: because God is the Giver of it: who is therefore called, the God of Hope. Rom. 15.13 Not only obiectively, that which we hope for: but effectively, which worketh it in us. It is no natural affection in men, nor moral virtue, but Theological, not attained by custom and frequent actions, but by the gift of God, whereby we expect good to come patiently: I say, Good: for Evil is not hoped for, but feared. To come: because we have it not. With Patience: in regard of the Interim between Hope and Possession. We are saved by Hope: So are we saved by Faith; yet these are not all one. Among many differences, this one is for our present purpose: Faith looks to the Promise, Hope to the thing promised. Faith considers the thing promised with a Spiritual eye, as present: Hope looks for it indeed for to come. Augustine likens Hope to an Egg, which saith he is somewhat, but not a Bird: So Hope is somewhat, yea, a great matter, but not the enjoying of the thing itself. We are as an Heir traveling to take possession of his inheritance. We have it not in possession, but we shall have it so soon as we get home. Hope that is seen is not hope. Hope is not here taken for the Affection or Virtue, but for the Object, for the thing hoped for. So is Faith taken in that place of Paul. Gal. 3.25. After that Faith is come, etc. that is, Christ the thing believed. The meaning than is: that, Spes impertat motum animae in aliquod non habitum tendentem; Aquin. in loc. The thing hoped for, when it is seen, that is, possessed, ceases to be hoped for. For how can a man hope for that which he seethe? We hold Salvation by Hope, therefore it is not present, but to come. For hope imparteth a motion of the mind, unto a thing which we have not. From these is the Inference; containing an Exhortation Verse 25. If we hope, etc. then do we, that is, we ought with patience to wait for it. We Hope for Salvation: It is absent: It is therefore patiently to be expected, and all things to be borne, which in the mean time shall fall out by the appointment of God. Here than we have four things of Hope. 1. The Object of it: Things not seen. 2. The Effect of it: Salvation. 3. The Assurance of it: We are saved. 4. The Adjunct of it: Patience, which is the gift of God, whereby, with a holy, contented, and pleased mind we bear affliction, that we may not lose the thing hoped for. doctrine The Doctrine. Containing a description of Christian Hope. Hope is a certain expectation of Eternal life, with Patience. Expectation, because it is of that which is to come. Certain; because it maketh not ashamed, Rom. 5.5. with patience, Psal. 37.7. Heb. 6.11,12. Use 1. The Philosophers excluded hope out of their Catalogue of Virtues, numbering it among the Perturbations: but that which their blind conceit made no account of, we are taught by God highly to prise; for we are saved by Hope. Use 2. As thou prayest for Salvation, so labour for Hope: which is a special part of the worship Spiritual required in the first Commandment. Yea, this Scripture hath the nature of a Precept: and therefore desperation to be avoided, not only as a thing terrible to us, being the Murderer of the Soul: but as a most heinous sin against God. Hope therefore. But thou wilt say; Alas! my Euilnesse bids me despair. Yea, but if thou believest, and repentest, God bids thee Hope: Be of good Comfort therefore, and having God's Commandment to Hope, and his promise, not to be confounded, though thou seest nothing in thyself to make thee hope, yet hope above hope. Use 3. The Papists say, we cannot be certain of Salvation, because we hope for it: but God saith, because we hope we are certain. For we are saved by Hope. Use 4. The complete and perfect state of God's Children here, is not in re, but in spe: As Christ's Kingdom is not of this world: joh. 18.36. so is not our Hope. The worldling's motto is, A Bird in the hand. Give me to day, say they, and take to morrow whoso will. But the word of Believers is, Spero meliora. My hopes are better than my present possessions: Therefore we despise the present things of the world, in the hope of things to come, using the world, as though we used it not: as a Merchant hoping to fraught himself with Gold, neglecteth base commodities. Worldly men laugh at Believers, for contemning earthly things, and Believers which hope, laugh at worldly men for contemning heavenly things. We are not without joy in this world; but it is such as the world knows not. The joys of the world are nothing to that we have: as that we have, is nothing to that we shall have. What joy and happiness is in enjoying, 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 have him? The Children of God are accounted fools for letting slip a good bargain; for going to a Sermon, when others go to profit and pleasure; but herein they are most wise; as he is, which contemneth dross for Gold, shells for Kernels. Use 5. Hope breeds Patience. Understand it thus. Between Hope and Having 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 think the time long, nor faint under the troubles, which in the mean time do occur. David was promised a Kingdom, and in the end had it; but in the mean time he waited, devouring many troubles through patience. So, we have a Kingdom promised, but we must enter into it, through many tribulations, and wait the Lords leisure; Therefore Patience is needful, that after we have done (and suffered) the will of God, Heb. 10.35. Eph. 6.17. we may inherit the Promise. Needful indeed, as a Helmet, for so is hope called; because by Patience it bears off many a knock, with the which otherwise we should be soon stricken down into despair. Pray for hope, that thou mayst with patience bear 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 Proverb, If it were not for hope, heart would burst; and therefore to be out of hope, is to be most miserable. As the Philosopher said, Take away the heavens, and I shall be no body: Tolle Coelum, nullus ero. Empedo. so take away the hope of heaven, and we are the most miserable which believe. As is the Cork to the Net, so is hope to us: the Lead at the bottom would sink the Net, if it were not upholden by the Cork: so would troubles us, if hope by patience did not sustain us. Perer. comment. in Genesin. to. 1. lib. 1. num. 159. One compares hope to the Moon, which God hath appointed by her light, which is patience, to govern 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, keep us in troubles from the shipwreck of our souls. As the Husbandman waits patiently for the precious fruit, so must we: for those which sow in hope, shall reap in saluatihn. Use 6. Many say they have this hope, when they have 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 love. 1. He which hopeth, believeth: 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 have no Faith for want of Knowledge, so no Hope for want of Faith. 2. Hope hath Patience. The Merchant, in hope of gain, endures the water: The Martyrs in hope of the Recompense endure the fire. Dost thou in trouble seek to Wizards, Devils? Then no Patience, and so no hope. 3. Love is hopes Companion inseparable: Gal. 5.5. and therefore hope is called the hope of righteousness, and he that hath this hope, 1. joh. 3.3. purgeth himself. If thy life be holy, than hast thou hope, because the promise is made to such as lead a holy life. God threateneth damnation to them which live unholy, in blasphemy, breaking of the Sabbath, disobedience to Parents, Malice, Pride, Drunkenness, Uncleanness, etc. If Thou livest in these sins, how darest thou say thou hopest to be saved, 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 Spider's web, of which if a man lay hold, it stayeth him not. job. 8.13. job. 11.20. Thy hope shall be sorrow of mind. This is thy hope, thou profane wretch. David hoped in the Lord and was comforted, and the Fathers trusted in God, and were not confounded: but if David or the Fathers had lived, as thou dost which art profane, they had miss of their hope. If then thou wouldst have the true and lively hope of salvation, remember to increase in Faith, Patience, and Love, which is the fulfilling of the Law. VERE 26. Likewise the Spirit also helpeth our Infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. IN this Verse and the next, is another argument unto patience from the most present help of the Spirit; as if he should say, Though you be afflicted, yet despair not; for even the Holy Spirit from Heaven helpeth you. Here are two things, First, the help of the Spirit: Secondly, the means whereby he helpeth us: by teaching us to pray. Of the first. Likewise the Spirit also helpeth our Infirmities. Likewise, referred either to the work of the Spirit before noted, Verse 11. he quickeneth, and likewise helpeth, or rather to hope: not only hope helpeth, but also the Spirit. The Spirit: not good Angel a Lyra. nor spiritual man, as the Minister b jam. 5.14. sic Chrysost. tract. 6. in johannem. : nor spiritual grace c Ambros. , nor Charity d August. , but the Holy Ghost. Helpeth: As the Nurse helpeth the little child, upholding it by the sleeve, or as an old man is upholden by his Staff e Pareus. , or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. una sublevet: Beza well translated, also helpeth. , being a Metaphor taken from one that is to lift a great weight, and being too weak, another claspeth hands with him and helpeth him; so the Spirit is ready to relieve us under the great burden of the Cross. Our Infirmities: Not of praying, though the Spirit doth help that infirmity; nor of practice to do good, but infirmity to suffer evil: not perturbations only, which arise from infirmity, but the infirmity itself to undergo those things which are by God laid upon us: our Infirmities, that is, us which are weak. The Cross is a heavy burden: we are weak: the Spirit helps us to carry it, as Simon helped Christ. doctrine God helpeth his children in trouble by his Spirit. So promised, joh. 14.16. made good by Paul's experience, 2. Cor. 4.8. which was by the Spirit, Verse 13. Use 1. We are too weak of ourselves to stand under the burden of the Cross, it is so heavy: as in poverty not to murmur, complain, or to seek unlawful shifts to help ourselves. There are two special Reasons why we are too weak to bear the Cross. 1. The Cross is a part of the Curse, which is intolerable: though it be sanctified and lightened to God's children. 2. Our sinfulness makes us weak. An ill Conscience enfeebles us, makes very cowards of us. justine Martyr, when he was a Heathen, judged by the fortitude and magnanimity of Christians in suffering, that they could not be subject to vile affections. Where a good Conscience is, there wants no courage in suffering. If the Devil can make us wound our Consciences by committing sin, than he will easily drive us, either to murmur or blaspheme, or despair under the Cross. Q. But do not many wicked men patiently bear pains and death itself? A. No; stoutly they do, but patiently they do not. It is not laudable patience, but miserable hardness and stupidity; As Nabal died, 1. Sam. 25.37. his heart being as a stone, insensible of good or ill. So also died the wretch that murdered Henry 4. the French King. Use 2. Let none be confident in their own strength: we are weak: and Peter is an example: He bragged that he would not deny Christ; nay, though all other forsook him, yet he would stick to him, and die at his foot. And yet a silly Damsel with one word, put him by his resolution. Mat. 26. This appeared also in the example of Doctor Pendleton, as may be read in the Book of Martyrs. Fox Acts and Monuments. 1362. Censure not thy Brother for some weakness under the Cross, nor say, If I had been in his case, I would not have done so or so. Thou also art weak, and of thyself art nothing without the Spirit. Use 3. Beware of Security: Forethink of the Cross, and provide for it. Sudden troubles, and unpremeditate are the more grievous; overwhelming, as the breach of a high wall oppresseth unawares. In the day of peace, prepare for battle. A fair day makes us to be taken in a storm many times without our Cloaks. Think therefore of losses aforehand: of burning of houses, burying of Children, Husband, Wife, etc. Thus did job▪ for want of this, job 3 25. we hear many in the day of trouble complaining, O, I never looked to have seen this day, etc. Didst thou not? It was thy fault. If a man go to Sea, should he not look for tempests? Use 4. The Spirit helpeth our infirmities: The Unregenerate shall be sure of trouble without comfort: The Regenerate of comfort in Trouble. God will either mitigate their pains; or strengthen them to bear, or quite take them away. No man will lay so much weight upon his Horse, as shall break his back. Much more will God be careful of his children; yea, as he will not suffer them to be tempted above their strength, so he will give an issue and deliverance in due time. 1. Cor. 10.10. We shall not have one blow or fit more than we are able to bear. He that can endure but three fits, shall not have the fourth. * Non quarto die pati permittetur, qui scitur ultra non posse quam triduo tolerare: Ambrose. Use 5. If thou hast deliverance out of trouble, ascribe it not to thyself, saying; I rubbed out; I plucked up a good heart, & got out. Acknowledge the praise to God which helped thee. Use 6. Grieve not the Spirit by which thou art helped; If thou shalt provoke him by thy sins, how canst thou expect his help? Make him so familiar now by thy careful obedience, that he be not a stranger to thee in the day of thy trouble. Verse 26. For we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. THe Spirit is a principal help in the Cross; and one of the principallest means whereby the Spirit helps us is, by teaching us to pray, which is showed in these words: Where we have three things: First, our Ignorance and impotency to pray. Secondly, from whence we be made able. Thirdly, the success 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 Cross, if we can pray; but alas, we 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 us: not is our Intercessor, but maketh us to pray. So the Spirit crieth Abba Father, Gal. 4.6. not that the Holy Ghost crieth, but teacheth us 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 us. As a Schoolmaster with his Scholars, so dealeth the Holy Ghost with us: stirring us up to pray, and prompting us with sighs, groans, and words fitting. For us: For our profit. Aquinas. Beza. With sighs, that cannot be expressed: For their greatness; for as there is a joy unspeakable: 1. Pet. 1. So also, a sorrow and earnest desire in the Saints, not to be uttered. Rather for their littleness, both because we scarce feel them, and know not what our hearts mean, and this is the fittest because of that which followeth; Toletus. He which searcheth the heart knoweth: GOD knoweth every little striving and groaning. Every sigh in Repentance though never so weak, is observed by the Searcher of hearts. doctrine The Doctrine. Ability to pray, is not of ourselves, but the Holy Spirit, james 1.17. Psal. 20.17. Zach. 12.10. As the Eunuch understood 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 tells the Mother of Zebedeus children, they knew not what they asked. Use 1. If there be any power in man unto any goodness, then to Prayer; but not to Prayer. Therefore of himself to none. Use 2. Prayer is a great refuge in affliction; Is any afflicted? Let him pray. a jam. 5.13. So have the Saints done, and have been delivered. Moses at the Red Sea, b Exod. 14. and fight with Amalek, prevailed by Prayer. c Exod. 17. So Asa, d 2. Chron. 14.11. so jehosaphat, e 2. Chro. 20.12. so Hezekias, f 2. Chro. 22.20. so our blessed Saviour. g Heb. 8.7. Therefore did the Heathen Mariners in a great stress of weather reprove the drowsiness of jonas, and raise him up to call upon his God. k jonab. 1. As in storms, the Birds and Beasts flock to the rows, and the Mariner to the Haven; so the Saints in trouble unto God by Prayer. Not to pray is a sign of a wretch, l Psalm. 14. so is it, by play and merry company, to seek ease in trouble, as Saul by music, and not from God by prayer. Let us pray: we have a Commandment, & a gracious promise to be heard. The Martyrs in their godly letters to their friends, writ, Pray, pray, pray. The want of comfort is from the want of Prayer. Use 3. Prayer is a great travail of the heart: our Nature will not away with it, but upon every little occasion neglect it: seek to the Spirit for help, and force nature. Use 4. Sighs are prayers: and the voice not absolutely necessary, being but an accident: the substance of prayer is the desire of the heart. This the soul of prayer, words but the body, which without the soul is but a dead carcase. If thy heart groan not; words are but babbling, & the hypocrites drawing near. Many have fervently prayed that have spoken never a word. Moses at the Red Sea a Exod. 14. , Hezekiah when he chattered b Esay 38,14. . Anna, samuel's mother, c 1. Sam. 1.13. her lips went, but no word was heard: she prayed seeretly in regard of words, openly in regard of her faith d Prece occulta, sed manifesta fide. . If a man had the voice of a Lion, 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 groans of the heart: as in money, we esteem the value of the piece, not the quantity. A little piece of gold is in value to a great piece of silver. So, that prayer is to be preferred, which in few words hath a great deal of spirit. When thou goest to pray, enter into thy chamber, that is, of the heart, saith Ambrose: no matter though the door of thy mouth be shut, so the closet of thy heart be open. So this business is dispatched more by sighs then speeches; more by tears then words. Neither doth the noise of the lips please God better than the ringing of the bells, without the inward meditation of the hear●. A Father hath compassion upon his sick child when he complains; but when it cannot speak, but only weeps & groans, and looks upon the father; this doubleth the father's bowels. So the Lord hears us when we speak, but when we cannot speak, but only are able to groan, his compassions are doubled toward us. Use 5. Tyrant's may cut out our tongues, but cannot hinder and bar us from prayer. For the sighs and groans of the heart are prayer. VERSE 27. And he that searcheth the hearts, knoweth what is in the mind of the Spirit, r Or, that. because he maketh intercession for the Saints according to the will of God. HEre is declared the success of the prayers and groans of the Saints: they are known and accepted. This is showed 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 ask things according to his will. He that searcheth the hearts. God searcheth; he need not search to know; but because he knoweth, he 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 only and of allowance, both are here meant. From this Reason: doctrine God knoweth and approveth the prayers of the Saints, Psa. 38.9. and 51.17. Use 1. God is only to be prayed to because he only knows the heart: It is vain to pray to Saints and Angels, who when we cannot speak, know not the meaning of our groans. Use 2. Beware of hypocrisy, we may deceive men, but God is not mocked. The Hypocrite may make as fair a show as the true Professor, as counterfeit gold may glister as bright as the true. Nay, the hypocrite may make a fairer: as a painted face may show more beautiful than a natural; but God searcheth the heart. Use 3. Sin not in hope of secrecy, for God's eye seethe all things. even the secrets of the heart. Thou mayest hide God from thyself, thou canst not thyself from God. The eye of man restraineth thee from evil: much more let the eye of God. Use 4. judge no man, for thou knowest not the heart. Be justly cautelous, not unjustly suspicious. Use 5. Thou art condemned for an Hypocrite: God knows thy heart. If thou canst say with Peter, john. 21.17. Lord, thou knowest, etc. all is well. Thou art in grievous distress, 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 evil in the heart cannot escape his knowledge: so not the least good thought or desire. God knows more evil by us than we know by ourselves, so also more good: for God is greater than our heart. 1. joh. 3. When we go about to pray, we think to ask this and that: but many times something is forgotten. Shall this prejudice us? No. Though we have forgotten it: God who searcheth the heart, will find 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 Groans of the Saints: because they groan for things according to the will of God. He that is the Spirit, maketh Intercession for us: that is, teacheth us to make Intercession. According to his will: as it is revealed in his Word. doctrine The way to have our Prayers heard, is to pray according to Gods will, 1. joh. 5.14. jam. 4.3. Use 1. Wicked men shall not be heard to their benefit. Prou. 28.9. The Prayer of a wicked man is abominable He heard the jews when they cursed themselves, saying, His blood be upon us: but he only approves the prayers of his children. A wicked man can have no hope to be heard: for whosoever remembers that free will not do that which he hath heard, must needs distrust to receive that which he asketh. When our good life agreeth with our good words, then is there confidence and loud crying in the ears of God. Use 2. wouldst thou be heard? Ask then those things which are according to Gods will, not thine own. In Prayer it is a great grace to renounce our own wills. And he doubtless is the best servant, that desireth not to hear that which he will: but which willeth that which he heareth, Submit thy will to Gods: for better knows the Physician what's fit for the sick man, than himself. If thou askest any thing; either thou shalt have it: or if thou hast it not, it is not expedient for thee to have it: and then GOD doth not thy will, that he may do his own for thy good. VERSE 28. And we know that all things work together for good to them that love God, to them who are called according to his purpose. HEre is a new argument to comfort and encourage us under the Cross, taken from the profit the Cross brings. The Cross tends to our Good, to further us to godliness and the Kingdom of Heaven, therefore we may not be discouraged. In this Verse are two things: 1. A Proposition. All things work together, for them which love God. 2. The proof which is double. 1. From the experience of all Saints. We know. 2. From a description of them which love God: they are the Called according to God's purpose. We know. The wicked know not this secret: As the Philistims understood not Samsons Riddle: but we know the Cross is a help. All things: Aquinas & ante ●um. Aug. l●b. de cor. & gra. c. 1. Even sins, because from their false Gods Children arise more wary and careful. The best things of the wicked, even their prayers, turn to their hurt: the worst of the godly, even their sins, turn to their Good. Satan then gets nothing in the end by tempting us to sin, but the greater overthrow of his own Kingdom. I dare not say that this is the meaning of these words. For sins indeed turn to the good, but work not the good of God's children, as afflictions do. For sin is not appointed to be done, as the Cross is appointed to be suffered: neither can it be said that sin is sanctified to this purpose, as are afflictions. Here properly by All things, is meant all Adverse things. Work together, not invicem, between themselves: but together, with God. Not of their own nature, for so they do not cooperate, but contra-operate, but being sanctified by God: Ansel. and therefore one takes the Verb passively, are wrought: for indeed, take away God, and afflictions work to our hurt. For Good: That is the chief good; Eternal life. To them which love God. So are Gods children described: for it is proper to children to love and obey their Father. To them which are called according to his purpose. That is, God hath purposed the salvation of his children: hath chosen and called them unto it: therefore it must needs be that afflictions coming from God, must further them to eternal life. Otherwise he should do that which should hinder and cross his own purpose: which is not done by wise men; much less by our most wise God. doctrine All Afflictions further the good of God's children, Psal. 119.71. 1. Pet. 1.6,7. & 3.17. & 4.19. 2. Cor. 4.17. joseph's afflictions furthered God's purpose of honouring him, Gen. 50.20. and Paul's afflictions furthered the cause of the Gospel, Phil. 1.12. Use 1. The admirable power and goodness of God, is here noted, that he can and doth overrule the nature of evil things so, as to make them serve for much good; yea, to bring good out of them, as he brought light out of darkness. He can sweeten these bitter waters. As the Apothecary of poison makes treacle to drive out poison: So can God make the poison of afflictions, (which in themselves are the curse of the Law) to drive out the poison of sin. God makes afflictions work to our good in two respects. 1. Of sin. 2. Of Grace. 1. Of Sin two ways. First, to prevent it. Secondly, to cure it. 1. A Physician opens a vein not only to cure, but many times to prevent a disease: God knows our disposition. He sees that many times we are inclined to Pride, Uncleanness, Covetousness, Revenge: Now that we should not fall into these, he sends us losses in our goods, sickness in our bodies, etc. whereby we are kept and bridled from that which otherwise we would commit. 2. Sin also is cured by afflictions. The blood of Christ indeed hath only this virtue: but afflictions are said so to do, because they drive us to seek the cure, being therefore called the medicine of the soul. They are of the best nature which are won by love: but ten to one are brought to goodness by afflictions. Meliores sunt quos ducit amor, sed plures sunt quos corrigit timor: Aug. Luk. 15.17. In prosperity we grow rusty: The Cross is God's file to make us bright. The Prodigal in prosperity forgets himself: but having gone to school to the Hogs-trough, he comes to himself. So did fellowship with the beasts teach Nabuchadnezzar humility, and the Dungeon Manasses true Religion, who in their prosperity were proud and irreligious. The Cross is also a preservative of Grace; In prosperity we are dull and drowsy, as a man coming from a Feast is heavy & sleepy. A Roman Captain said, that his army never stood in worse terms, than when he had peace. So in prospetie is our greatest danger, then have we lest mind of God: then do we least fear: pray seldomest & coldest: are soon overtaken with pride, covetousness, uncleanness, hypocrisy. Adversity is a quickener; stirs up to Prayer, Repentance, and all holy duties. It is noted of Solomon, that of all the Kings of juda, he fell foulest; because he had most prosperity. That God might not lose us, and we lose his grace, he sends us adversity. As the Stars shine brightest in the night: so the graces of God's Spirit in affliction. Use 2. The Affliction which is to the godly a help to heaven, is to a wicked man the forerunner of hellish torments: as in the deluge, the water that bore up the Ark, drowned the wicked of those times. Under the Cross the godly prey, the wicked blaspheme. In the fire the Chaff is consumed, the gold is purified; so much mattereth it; not what is suffered, but what manner of men they be which suffer. Use 3. This privilege is to them which love God. Dost thou love God? Otherwise thou wert not worthy to live: and then wilt thou worship him, keep his Commandments, be zealous for his glory. Which if thou dost not, thou art profane, and lovest not God, neither art beloved, and so hast no part in this privilege. VERSE 29. For whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son, that he might be the first-born among many Brethren. THe Apostle in the 28. Verse affirmed; that Afflictions work to the best good of God's Children, because God hath purposed to save them: so that all things which are appointed them by God, are subordinat means to bring this purpose to pass. As a man purposing to build a house, goes to the Forest, chooseth Trees, fells them, hews them, saweth them, to make them fit for his building: So God purposing to save us, hews off our knobs by affflictions, and prepares us for glory. That Reason, from the purpose of God, is here and in the next Verse enlarged, from the inviolable connexion of the Effects of it, which are the causes of our Salvation. 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 Principal proposition in this Verse, is this: Those which are foreknown, are predestinated to be conformable to Christ. In this proposition we have two things. 1. The Subject: Those which he knew before. This Praecognition is not general, or foreknowing of merit; but special, joined with his love; and indeed so it signifies here. Even the love of God, whereby from all Eternity he hath chosen us in Christ unto Salvation. This is called the good Pleasure of God's will! Eph. 1.5. Will is Purpose: Good pleasure is this praecognition, or praeagnition. The second thing in the Proposition is the Predicate: he predestinated to be conformed to the image of his Son. Here are two things. 1. The Act, he predestinated. 2. The Determination of the Act: to be conformed, etc. 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 certain end. To predestinate, is to appoint a thing to such end beforehand. Predestination is by Divines usually taken and used in their writings, for the whole counsel of God concerning the Elect and Reprobate: and this they do for plainness sake. Here it is used only for Election: neither do I observe it otherways used in the Scripture. In Election we may conceive two Acts. 1. A separation of the chosen out of the Mass fallen. 2. An ordination of them to life, and the means 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 Son, that we may bear the Image of the heavenly Adam, as Paul elsewhere speaketh. 1. Cor. 15.49. The meaning, to be like or conformable to Christ: that is, a Son, as he is a Son: holy, as he is holy: The which likeness is either in this life, begun: or in the life to come perfected. In this life it is a conformity in holy Actions, and Passions. In the life to come a conformity in Glory. There are three Doctrines here concerning Predestination. Doct. 1. The 1. There is a Predestination. Proved, Ephes. 1.5. but largely in the next Chapter: Of which we are not to be ignorant, because it is revealed: Deut. 29.29. and they which deny it, or would not have it taught, bereave men of a principal stay under the Cross. Doct. 2. The 2. The cause of Predestination is Gods foreknowing and free love, Ephes. 1.5. Not foreseen merits, or Faith. God knows what he will work in us: but that's not the cause of Predestination; Eph. 1.4. but being predestinated unto life, he will have us holy. doctrine Doct. 3. The third, all such as are elected, are predestinated to be conformed to Christ, joh. 15.20. 1. Pet. 2.21. Phil. 3.21. joh. 14.43. and 17.22. Use 1. We should be comforted under the Cross, because it is a Conformity with Christ. God hath many sons: but one only Son without sin, yet not without the Cross: He came into the world without sin, but he could not get out of the world, without the Cross. Should we which are sinful, then look to be free from Crosses? We use to be most tender over our first child; Christ was the first begotten: yet God never abased any of his second sons, as he used him. If we be used no otherwise then was Christ, we have no cause to complain. Art thou poor? So was Christ. Hast thou enemies? So had Herald Art thou disdained? Remember, how he was reviled, mocked, buffeted, spit upon. Art thou perplexed in Conscience? O, his soul was heavy to death. Consider the great things he suffered, and for thee, and thou shalt have no cause to complain of thy enduring. Luk. 14. Act. 14.12. The Cross was his way to Glory, and so it must be thine. Neither is godliness abolished, but built up by the Cross. Use 2. Christ is our Absolute Example to follow. Others to be followed, only as they follow Christ. 1. Cor. 11.1. The Papists tell us of the conformities of Saint Francis, etc. whose orders must be followed without making question: but we are predestinated, not to conform to Francis or Dominick, but to jesus Christ. He is our Pattern, our Copy. Many Scholars attain to the perfection of their Copy, but we can never: and indeed it was necessary we should have so excellent a pattern, that we might never want matter to imitate. If we must be conformable to him, we must know how he lived, and died: and this must be always before our eyes, as the Copy is before the Scholars. The Gospel propounds three sorts of works of Christ. 1. The work of Redemption. 2. Miraculous works. 3. The works of obedience. The two first are for our Instruction, but the last only for our Imitation. He bids us not to redeem the world, or to walk upon the sea. But in the works of godliness he saith to us, as Gedeon to his Soldiers: judges 7.17. As you see me do, so do ye; Be ye holy, as I am holy. Use 3. As thou wouldst be like Christ in glory, so endeavour to be like him in holiness. Examine thyself. Christ was humble. It may be thou art proud, disdainful: witness thy vain apparel, and arrogant behaviour. Christ spent whole nights in Prayer: Thou spendest them in riotousness and luxury. Christ was often in the Temple: thou hadst rather be any where then at Religious exercises. It was meat and drink to him to do his Father's will: to thee to do thine own vile will. What likeness is here? this is not to be conformable, but contrary unto him. Dost thou think to be like him in glory, which livest thus? That that body of thine which thou hast made an Instrument of Whoredom, Drunkenness, etc. shall be endued with his glory? No, no. It is as possible for thee to be saved, living thus, as it is possible for Christ to be like thee. That he might be the first borne among many brethren. This is the limitation of the conformity. We shall have glory: not equal; but like: not by Arithmetical, but Geometrical proportion: not inch for inch, but suitable to our estates: He is the first borne, and therefore must have 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 patiented, because so was our Elder brother, unto whom we must be conformable. That he might be the first borne. He is so called by allusion to the privileges of the first borne. They were the Princes of their Families a Gen. 4.7. , and Priests, till the Tribe of Levi was separated to that Office, in their stead. b Num. 3.12. And they had a double portion, c Deut. 21.2. Chro. 21.3. dividing the inheritance among the rest of the brethren. So Christ is our King, Prophet, Priest, and is anointed with the oil of gladness above his fellows. d Psal. 45. Heb. 1. Among many brethren. That is, the Elect, which by Adoption are the sons of God, and so the brethren of Christ. Christ took our Nature upon him; but we are not his brethren hereby: but when we partake of his Nature, being Bone of his Bone, and Flesh of his Flesh, by a supernatural birth, as he is Bone of our Bone by a natural, then are we his brethren. These brethren are called many, in regard of themselves, not in regard of the Reprobate. Here are three things. 1. Christ is the first borne, Colos. 1.18. Revel. 1.5. We are his brethren, john 20.17. Heb. 2.11. We shall be like him, 1. john 3.2. Use 1. It is much to be God's servants, but to be his Sons, even the brethren of Christ, is an excess of love. We give God just cause to be ashamed of such children as we are, and our blessed Saviour to be ashamed of such brethren. Christ is not ashamed of thee, though thou be'st poor, though full of infirmities: be not thou ashamed of him, and his service: the world casts shameful and opprobrious things upon them which follow Christ: which keeps many, from professing the Gospel; this being such a rub which they cannot get over. Remember, Christ is not ashamed to acknowledge and call thee brother: put on thou therefore David's Spirit, I will (saith he) Psalm. 119. confess thy name before Princes, and will not be ashamed. Use 2. A friend in the Court is worth much. We have in the Court of Heaven, a special friend, even a brother, to speed our suits. Let it comfort us in Prayer, and make us confident to go to him, and not to the Virgin Mary, etc. Use 3. Natural brethren, howsoever they may descent among themselves, yet they will take one another's part against enemies: so that wrong one, wrong all. Let then the World and profane men take heed how they wrong us: for Christ is our brother, and hath promised protection, and to take our parts. Use 4. Christ is our Elder Brother, therefore our Prince, unto whom we own subjection and obedience. If we be sanctified and perform this: He is not ashamed of us. Thou art ashamed of thy brother; if he be a Drunkard, a Thief, a Whoremaster: if thou be'st such, assuredly Christ is ashamed of thee. VERSE 30. Moreover whom he did predestinate, them he also called, and whom he called, them he also justified: and whom he justified, them he also glorified. THe Elect are Predestinate to be conformable to the Image of Christ: this Conformity is, when they are called, justified, and glorified, of which speaks this verse. And so is absolved the whole order of our salvation. God purposeth to save some of mankind fallen. These he foreknoweth, these foreknown he predestinateth, these he calleth, justifieth and glorifieth. In the two verses going next before, Paul carried us up into the third Heaven. Here he bringeth us down again to the Earth, to behold the patefaction of Predestination, by Vocation, justification, Glorification. Those whom he predestinateth; that is, to salvation from everlasting. He also called: In time, and out of their sinful estate, from the number of the wicked, outwardly by the Law, the Gospel; which calling, is common to the Elect & Reprobate. Inwardly by the operation of the Spirit in their hearts, whereby they are enabled to fulfil the condition of the Gospel, which is to believe: and this is proper to the children of God. Them he also justified: That is, he accounteth and pronounceth them righteous, by the offered righteousness of the Gospel, which in their vocation by Faith they apprehended. Them he also glorified. Not maketh them renowned and famous; but did gloriously save. Glorification, is a putting away of baseness and dishonour, and a putting on of honour, even the honour of immortality and salvation. Q. But where is Sanctification? A. Some say, it is included in Vocation, and justification, but rather in Glorification. Sanctification is Glorification inchoate, and Glorification is Sanctification consummate. These are so inviolably connected, that he who is predestinated, is as certain to be saved, as if he were in heaven already. The way unto this Glorification is the Cross: therefore we are to be patiented in sufferings. The fore-acknowledging or love of God, is the fountain of the Predestination of Saints, of which love we may say, that it is from everlasting to everlasting; from the Eternity of Predestination, without beginning, to the eternity of glorification without end: the Necessary means between both; Vocation, justification. I purpose not to common place of the Nature of these graces, but only to speak of their Connexion and Relation, one with and toward another: which are so linked together, that they follow and convert Affirmatively, and Negatively, from the first to the last, and from the last to the first, as in a chain of divers links, if ye draw any one, the rest follow. doctrine The way from Predestination to Glorification is by Vocation and justification, so that whosoever is called and justified, was predestinated, and shall be glorified. This appears by comparing together these places, 1. Cor. 1.9. Rom. 1.7. 1. Pet. 1.9. Jude 1. Act. 13.48. Use 1. These graces proceed not from merit but from God's foreknowledge and love. Use 2. The opinion of universal Election, is here exploded. All are not called; therefore all are not elected. So long as God continues his Gospel, press to the door of his House to obtain this Calling: and in as much as few obtain it, we should the more labour to be of that number. Honours and jewels are highly esteemed, because given to a few. The Grace of Salvation, as it is much more precious, so should it much the more draw our affections. Use 3. The sottish and blasphemous opinion of many among us, is hence reproved: If I be predestinated (say they) to be saved, than I may live as I list: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for howsoever I live, I must be saved: If I be predestinated to be damned, all my care cannot alter the counsel of God, and therefore 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 Devil, and thine own Ignorance: For put the case, thou wert on the top of an high Tower: God hath predestinated, that thou shalt come safely down, or break thy neck in coming down: Wilt thou now leap down upon this reason, neglecting the ordinary way? I trow thou wilt not trust thy body upon these terms; then art thou mad so to trust thy soul. God hath predestinated that thou shalt live to the end of this present day, or that thou shalt die before night; Wilt thou upon this drink poison, etc. saying, Why, If GOD have predestinated that I shall live, I shall live though I eat poison. If I do die; then I shall die though I be never so careful. If thou be'st in thy right mind, thou wilt not do thus. Hezekiah had assurance of the prolonging of his life for fifteen years, Esa. 38.5. yet neglected not the means of preserving his life. So the predestination of God ought not to make us careless of using the means of salvation. Origen maketh mention of one who being sick, and desiring to send to the Physician, was persuaded by his friend not to send; for, saith he, if it be appointed you shall die, the Physician cannot help you: if to live, you shall not need him. The sick man of a sounder brain than his friend, excellently answered: Nay, saith he, if it be appointed I shall live; I will send for the Physician, that such appointment may take effect. God hath predestinated me to be saved, so hath he predestinated me, to be called and justified, before I be saved. Though Glorification necessarily follow Predestination, yet not immediately, but here are means from one to another, which God hath predestinated to be used. As thou art predestinated to glory, so also by the same Act to holiness, without which he hath predestinated to save none. This opinion than is most absurd in reason: and also most blasphemous; for wicked wretches think they have God on the vantage, and that they may be saved whether he will or no. I am sure of this, that whosoever thinketh, reasoneth, and liveth thus: in that time he can have no assurance that he shall be saved: And if he continue thus to the end, there can be no greater sign of a man's Reprobation, and Damnation. Use 4. Vocation and justification, are antecedents to Glorification, Consequents to predestination. Here is a Chain of four links: the two extreme, Predestination and Glorification, are in the hands of God, the two middle are let down to us, by which we may equally be drawn to both the ends, as a man may by a River either go down to the Sea, or up to the Spring head. Art thou called and justified? Then thou mayst 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 only, but inwardly? Is thy heart opened? Are thy ears board? When God hath called thee in the preaching of the Word, hath thy heart answered, as Samuel: 1. Sam. 3.9. Speak, Lord, for thy servant heareth? When Christ asketh thee if thou dost believe: Dost thou say with that man, Mar. 9.24. Lord, I believe, help my unbelief? Doth thy heart as an Echo answer the loving call of God? And dost thou live accordingly? Where is thy love of the Word? Thy Obedience? Thy Faith? etc. Alas, alas: The absence of these declare thou art not called. How often hath the Lord called thee from Drunkenness, Swearing, & c? and yet thou drinkest, and swearest, etc. Art thou predestinated to life? Nay, if thou so continuest, thou art a Reprobate. God hath called upon thee to leave the company of ungodly men, and thou notwithstanding drawest with them the yoke of Impiety. How art thou of the number of the Elect, which familiarly conversest with Reprobates and damned wretches? Rejoice you, rejoice which feel that your hearts are moved to believe and obey the calling of God; you have a most sweet testimony of the love of God, and that you shall be conformable to Christ in glory. Your salvation is built upon a stronger and nobler foundation than the very Heavens; even upon the Counsel of God. But the signs are in yourselves: be careful to preserve them clear, and as you are to be separated from the damnation of wicked men, so, separate yourselves from their conversation. VERSE 31. What shall we then say to these things? If God be for us? Who can be against us? 32. He that spared not, etc. to the end of the Chapter. MAny are the troubles of the righteous. Therefore we have 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 faithful, founded upon the immutable love and counsel of God, showing that no tentation is to be feared. This conclusion Paul utters after the manner of brave soldiers, who when they see their enemy's approach, shake their spears, and wave their swords above their heads, as daring their foes: For having mustered an army of comforts and encouragements, both against inbred corruption, and outward affliction; he takes the field; daring hell itself to the encounter with words of great defiance. As, What shall we say? Who shall lay any thing to the charge of God's Elect? and such like. Here then Paul renounceth all temptations and assaults, which might disquiet the children of God: and this he doth two ways. 1. Generally, Verse 31.2. Particularly: in the rest. In this 31. Verse, are two things. 1. A question. 2. An answer. The Question: What shall we say to these things? To what things? some say, that we are predestinated, called, etc. or that all things work to the best for the children of God, as others say▪ but I think they say best, which refer this question to all that is said before: viz. That there is no Condemnation to us that are in Christ. That we have the Spirit, are the Children of God, are predestinated, etc. For that which he hath said before of sin and affliction; he doth in this conclusion briefly recapitulate. What shall we say? Aquinas gives three expositions: 1. how thankful should we be, seeing God hath done such things for us? It is true that this aught to follow; but this is not so proper. 2. That these should be the words of one amazed and overcome, with the consideration of God's goodness, not knowing how to express himself. This comes nearer. 3. As if he should say, Who can say any thing against these things which I have delivered? let all the world say and do what they can. These two last joined together give the full sense. Use 1. Paul teacheth us here by meditation to receive that which we hear and read, chewing it down again▪ as clean beasts: for that which before he delivered, he recalleth to mind, staying his thoughts upon it, by meditation and application. Many will be moved while they are in the Church, hearing: But if we will sound profit, we must reason of things heard when we are gone, and say to ourselves and others: What shall we say to these things? and so enter Application upon the Conscience: otherwise as a flash of lightning leaves us in more darkness; so such flight hearing increaseth hardness of heart. The Answer: If God be on our side, who can be against us? What shall we say? why, saith Paul, this I will say, if God be for us, who etc. If. This is not spoken doubtfully, but affirmatively: being a supposition, taking a thing for granted, upon which some other thing is inferred, as in that old verse, Cato. Si Deus est Animus, etc. If God be a Spirit: that is, seeing he is a Spirit, he must be worshipped in spirit & truth, as Christ speaketh. joh. 4. Who can be against us? That is, none: But this is a more forcible denying: Who can? Dost thou Paul, ask who can? I'll tell thee: The Devil can, Tyrants; the whole world, our own corruption, etc. True: these may set themselves against us; but it shall not prevail, it shall be to no purpose, but even as throwing stones against the wind. They may hasten, but cannot take away our Crowns. Me thinks these are words of great resolution, as if he should say: We have many enemies: let the proudest show their face; I fear them not. Who can? who dare be against us? Quis contra nos scilicet esse poterit Efficaciter? Aquinas. Here is an Enthymeme from contraries. God is for us: Therefore none can Efficaciter be against us: or it is an hypothetical Syllogism; where there is a hiding of the Minor, and of the Conclusion. If God be for us; then etc. But God is; Therefore. doctrine Nothing can hurt them for or with whom God is, Psal. 23.4. and 56.4. Josh. 1.5. Heb. 13.6. No flesh nor death shall hurt David; no enemies shall hurt joshua, nor poverty God's children, because God is with them. Great is the security of the faithful; they shall have many enemies, that the love of God may be the more conspicuous in their protection, for they shall overcome them all: He that is with them, is stronger than all, who is omnipotent, doing what he will, and suffering no resistance in that he will not. Only he which can overcome God, can hurt us. 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 David as a Partritch in the mountains, 1. Sam. 26.20. but Saul perisheth, and David is King: for God is with David. 1. Sam. 31. and 2. Sam. 2. Haman hateth Mordecai, but Haman is hanged, and Mordecai is advanced, for God is for Mordecai. Hester. 6. and 7. In Queen Mary's days the Papists sought the destruction of the Lady Elizabeth, but they are confounded, and Elizabeth is made Queen, for God was with Elizabeth. In 88 fierce enemies intended the Invasion of England, but they were foiled, and England triumphed: for God is for England. Many Enterprises have been undertaken against our most learned, most wise, most religious, most mighty King james, especially that Hellish attempt of Popish monsters in the Powder-treason: but they are executed as Traitors, and King james still reigneth (O long long may he reign:) for God is with King james. The Lord be with him, and with his posterity for the good of his Church to the end of the world. Amen. Use 2. Let Turks, jews, Papists, profane persons, and all the Enemies of the Gospel desist from their devilish enterprises against Protestants: for God is for the Protestants, against whom when they arise, they arise against God himself, and therefore must needs fall. Acts 9.5. It is hard to kick against the pricks, it is madness to run our naked bodies against a sword's point. Cease therefore, Papist, to plot against the Gospel, it is impossible to prevail. If any policy, counsel, lying, cursing, strength, cruelty, could have prevailed, it had been rooted out long ago: A prophet like thyself will teach thee, even Balaam, Numb. 23.8. that it is in vain to curse whom God blesseth. Use 3. The wicked are most miserable: for God is against them. What if thou have riches, honours, friends, if God hate thee and deny thee, if in every corner thou meet with the Angel of God with a sword in his hand against thee. God sitteth upon the Circle of the Earth, and all the Inhabitants are as Grasshoppers, yea, all the Nations as a drop of a Bucket, and less than the dust of the Balance. Esay 40.22,15. How easily can he be revenged by fire, by water, by drought, by sickness, by sea and by land? Seek therefore Reconcliation. Use 4. Examine whether God be with thee. It appears here that God is only with them which walk not after the flesh, but after the Spirit; who are predestinated, called, justified; if thou be such, God is with thee, and will take thy part: otherwise he is against thee. When the Angel of the Lord said to Gedeon, judges 6.12,13. The Lord is with thee, thou valiant man; Gedeon answered: Ah my Lord, if the Lord be with us, why then is all this come unto us? The Earth parcheth, the Clouds are restrained, the fire rageth, etc. What shall we say to these things? Is God with us? Is he not rather against us? Wouldst thou have comfortable seasons? If God be against thee, how wilt thou have them. Thou blasphemest, art drunken, unclean, profane: Is this the way to obtain God and good things? Let us repent and humble ourselves, that we be not all swallowed up in the heavy judgements of God. VERSE 32. He that spared not his own Son, but delivered him up for us: how shall he not with him also freely give us all things? PAUL here gins to remove the temptations of the godly in special. Which are of two sorts. Either concerning the defect of good, or the presence of ill. In this Verse he dealeth about the first sort; in the rest of the Verses, about the second. Pareus. Chrysost. Martyr. Grynaeus. Pareus. Rolloaus. About the coherence most Interpreters judge thus; that here is a proof that God is with us, because he hath given up his own Son for us: and then the argument is taken from the sign, not probable, but necessary and infallible. This is very true. Yet is may be very fitly conceived thus. (viz.) That the Apostle doth answer an Objection, which might be made from the Verse going before. If God be for us, saith the Flesh. What mean then the want and poverty whereby we are pressed? Piety is hotly praised, but coldly rewarded. To this Paul answereth, as if he should say: Let not such diffidence distract you: God will freely give you all things you need: and this he proveth by an argument from the greater to the less: He which giveth his own Son, will deny nothing: and therefore the Syrian Translator reads it, And if God hath not spared, etc. which Beza most approves, and his majesties Translation: He hath not spared. Not as before: Who hath not: implying that it should be still addressed to answer to the question, Verse 31. We are poor, saith the weak Christian. I but if God hath given us his own Son, he will deny us nothing which is good for us. This Argument is amplified two ways, 1. From a description of Christ, who is here called Gods own Son, that is, joh. 5.18. his natural, only begotten. We are sons, but adopted: and thus Christ also calls God his own Father. Which term notes equality, as the jews there understood. Ibid. 2. From an opposition of actions. He spared not, but delivered or gave up: It is more than if he had said, he gave, though freely. For a man may give of his abundance, but God hath not spared his own and only Son. But hath delivered him up, that is, to death. judas delivered him. So did God. judas as the Instrumental, God as the Principal cause, governing the Tradition of judas: and yet neither is God to be brought into the fellowship of the fault with judas; nor yet judas to be excused for the cooperation of God. Because neither did God command or compel judas to do it; neither did judas in the doing of it, aim at the pleasing of God. This action of GOD is amplified; from the Persons for whom. For us all: that is, not for all Men: but Believers. In these words than we may consider two things. 1. A Supposition, that GOD hath not spared his own Son. 2. The Collection deduced and inferred. He will not deny us any thing. doctrine The Doctrine. Out of the Supposition. God hath given to death his own Son for us, Rom. 5.8. Use 1. O, the greatness of God's love towards us! So God loved the world (saith our Saviour joh. 3.16. ) that he gave his only begotten Son. 1. joh. 4.9,20. When Abraham was ready to offer his Son Isaak, Gen. 22.12. The Lord saeid, Now I know that thou fearest and lovest me, because for my sake thou hast not spared thine only Son. If Abraham love God, because he spares not Isaak, much more doth God love us, because he spared not Christ. For it is more for God to offer up His Son: then for Abraham to offer up his. For first, God loved Christ better than Abraham could love Isaak. Secondly, God was not bound by the commandment of a Superior to do it, as was Abraham. Thirdly, God voluntarily did it, which Abraham would never have done without a commandment. Fourthly, Isaak was to be offered after the manner of holy sacrifices: Christ suffered an Ignominious death, after the manner of thieves. Fiftly, Isaak was in the hands of a tender Father; Christ in the hands of barbarous Enemies. Sixtly, Isaac was offered but in show, Christ in deed. This is an Excess, yea, a Miracle of love. Hyperbole amoris Chrysost. Portentum amoris. Pareus. Paul calls it a love, passing knowledge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 3.19. There is no Argument to this, to draw a man to God. This Paul often celebrates. And he's a very block that is not moved herewith, to show himself sensible of it in his godly walking. God hath not spared his own Son for us, as if he loved us more dearly than Christ: For we use not to expend things dear, but for such as are more dear. Who then which understands this, can find in his heart to offend such a God? He spared not his own Son for thy sake. Spare thou thy drunkenness, uncleanness, etc. but not thy blood for his sake, who was so prodigal (as I may say) of his own and only Sons to do thee good: Now to the Argument. He that spared not his own Son for us, will spare no other thing for us. But God spared not Christ for us. Therefore. For it is less to give us all things with him, then to give Him to death for us. doctrine To whomsoever God gives Christ, he gives all good things: For all things are in Christ, 1. Cor. 3.21,22,23. Col. 1.17,19. Use 1. Above all things seek for Christ, who is the Fountain of all good. In ipso filio Dei omnia existunt tanquam in primordiali praeparativa causa. Aquinas. If thou hast him, thou hast all; for as the shadow follows the body: so all good things temporal and eternal follow him. He never comes empty or alone, but his reward is with him. Revel. 22.12. The world sings the old Poet's note: First for money, then for Christ. And if they have any spare time, that is for Christ and eternal life. Ungrateful wretch, which hast bestowed many hours and days on thy pleasures and vanities, scarce a day or hour on the knowledge of God and Christ. He 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 yourselves on this present occasion. Who amongst you ever so longed for Christ, as now for rain? Who hath so bewailed his sins, as this present want? Seek ye Christ; and with him you shall find comfortable seasons, yea all good things. First seek the Kingdom of God, and his Christ, than all such things shall be given us into the bargain. Mat. 6.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, velut additamentum. Metaphora ab ijs qui emunt fructus, ut pyra, poma, etc. Piscat. in. loc. Mat. These shall be as an etc. in the end of a sentence. Consider how most men hastily go to work: one seeks rain in the new Moon, another in the change of the wind: a third in this or that figure. None almost seek him in Christ, and therefore God hath confounded all our Signs and Observations. Seek therefore such things in Christ: for without Christ either we shall not have them: or we shall have no comfort in having them, they turning from being benefits, to be very snares unto us. We may have temporal good things without Christ, but as the Thief hath the True man's purse. Alas, what shall it profit him, when he shall come to hold up his hand for his robbery? So if thou have not Christ, thou art an usurper even of that which thou possessest by a lawful civil right, and shalt be called to account for the same. Thou mayest have gold and silver without Christ, but no comfort without him: Whom if thou hast, thou mayst eat with peace, and drink with peace, and with peace and comfort possess gold, silver, house, lands, rich apparel; for they are thine own in Christ. If thou believest, thou canst want nothing which is good for thee: for all temporal blessings and spiritual, are annexed to the person of Christ, whom they possess by Faith. Walk therefore cheerfully in thy calling, and be not anxious, nor disquiet thyself with carking care. Quid haesitas super possessionibus horum & Dominum omnium habeas? Chrysost. What dost thou doubt about possessions, when thou possessest the Lord of all? He that hath given that which is greater to his enemies, how should it be that he should deny lesser things to his friends? The Prodigal Child doubteth not of bread enough, if he can obtain 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 God's Elect? It is God that justifieth. IN this Verse Paul gins to arm God's children, against the second sort of special temptations, which arise from the presence of evil. This evil is either in ourselves, in the Creatures, or supposed to be in God. In ourselves; our sins. In the Creatures, violence and death. In God, mutability of his love. The first of these is removed in this Verse, and the next: namely, that which ariseth from our faultiness. For our sins, there are two that hurt us. 1. The Accuser. 2. The judge. In this Verse Paul showeth that no Accusation can hurt us in regard of our sins. In the 34. verse, that No judge. In this Verse is a Position, set down by way of Interrogation: and a Reason. The Position: None can accuse the Elect. The Reason: because God justifieth them. Some read all in both these Verses, 33, 34. with Interrogation: thus: Who shall accuse? Shall GOD which justifieth? etc. But our reading is best and most approved. Who? In general, Who? What Devil or Man? Saravius. Shall lay to the charge: Shall accuse, shall sue, shall call into the Law, shall indite, shall arrest, that he may accuse? This is very Emphatical: There is no place for accusation, much less for finding guilty and condemning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of what should Gods children be accused? Of old sins; not of false things, but of such whereby Satan and our Consciences (the Accusers) may bring us to desperation. The Elect of God: The Election, saith Chrysostome, not well. Ambrose gives the sense thus: None can or dare retract the judgement of God: for he confidently provoketh all Adversaries, if they dare come forth to accuse, not that there is no cause, but because God hath justified us. Therefore it is here subjoined as a Reason. It is God that justifieth. They are justified: therefore it is vain to accuse them, and it is God that justifieth them. If God do it, none can reverse it, for none is equal with God. doctrine No Accusations can hurt or prevail against them whom God justifieth, Esay 51.8,9. Use It is ordinary for wicked men to traduce and accuse the Children of God, of hypocrisy, pride covetousness, etc. But whom dost thou accuse? Even those whom God justifies. It is false that thou chargest them with all, or it is True. If false, than thou art a Slanderer. If True; then thou showest thyself malicious, to impute, and to object that which God hath pardoned, and of the which he hath acquitted them. Take heed, thou playest not the devils part, who is styled the Accuser of the Brethren. As it was said to Peter, That which God hath cleansed, account not thou unclean: So them whom God justifieth, take heed thou accuse not. No accusation can hurt believers. Who shall accuse them? Who? Enough I warrant you. The Devil and wicked men: who will sift us, as a man sifts his corn, and search into us, as Laban searched jacobs' stuff; and when they can find nothing worthy of Accusation, they will invent false things. But thou wilt say, Alas, that which the Devil and the world accuse me of, is too true, mine own conscience also accuseth me. Be it so: but dost thou believe and repent? Then God justifieth thee, not only from false, but against true accusations. Be they true or false, they shall never hurt us, for he from whom there is no appeal, hath acquitted it. Thou must neither deny nor forget thy guiltiness, that the more thou dost understand thy disease, the more thou mayst praise thy Physician: But if thou have Faith, which is the cause, and Repentance, which is the fruit of justification, no Accusation can endan-ger thy peace. Use 3. Miserable art thou, profane wretch: for as God will admit no Accusation against the Elect, thus justified and sanctified, so he will refuse no just and legal accusation against the profane and obdurate, which censure of the just and terrible judge must needs fill the conscience of irreligious and reprobate men full of horror and confusion. What must needs be the torment of thy soul, when thine own Conscience, the Law, the devil himself shall most eagerly accuse thee before the judge of the quick and dead? Mala. 3.5. Nay, God himself will be a swift witness against thee! Yea the very insensible creatures shall accuse the wicked: The dust of the Preachers feet shall accuse the contemners of the Gospel: Mat. 10. The covetous man's rusty gold and silver, jam. 5.3. the Usurers unjustly gotten goods shall accuse him. Habac. 2.11,12. The drink, O drunkard, which thou hast swilled in, shall rise up in judgement 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 died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us. AS in the 33. verse, Paul took away the danger of Accusation, so in this he taketh away the fear of Condemnation. Here are 2. parts. 1. a Position; None can condemn the Elect: to condemn, is to adjudge to death or other punishment: This position is set down 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 use a Traiection for the more strong consolation of Believers? Beza. But under correction, I think the reason principally to be 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 alleged. The words are parts of the Catechism. The sense is thus to be conceived: Alas, saith the weak Christian, mine own conscience, the Law, the Devil accuseth me, Yea but God justifies thee, saith Paul. What, a sinner? How can that be, saving his justice? for sinners are to be condemned by the Law. True, saith Paul; but Christ is dead for us, and so hath made satisfaction: for as it is well observed by Caietane, that these words For us, are to be referred to every part of the Answer, he died for us, rose for us, etc. The Death of Christ is farther declared by the consequences of it: which are 3. 1. Resurrection. 2. Session at God's right hand. 3. Intercession for us, which Gradation is added to take away all scruple. He is dead: Nay, he is risen, which sealeth the merit of his death: Nay, he sitteth at the right hand of God, having received all power for the safety of Believers, and confusion of unbelievers, and that nothing be wanting to our comfort, he continually makes intercession for us, Heb. 9.24. Heb. 10.10. by appearing in heaven for us, and by willing that his merits should be effectual unto us. doctrine Those whom Christ died for, cannot be condemned, Rom. 4.25. and 5.9. Heb. 2.14,15. Use 1. The Death, Resurrection, Power & Intercession of Christ, are the wells of salvation, from whence all comforts are to be drawn. Art thou cast down for fear of thy sins and the punishment due to them? Christ hath suffered thy punishment, he was condemned in thy room and stead, and therefore in the justice of God, thou must not be condemned. Believe and repent, and then it is as possible for thee to be damned, as for God to be unjust. Thou mayest securely rest in his death, because he not only died, but rose again, which though it did add nothing to the price which was paid 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 again, his death had done us no good. If death had overcome him, how should we sinners have escaped. He, as our Samson, carried away the gates of death. The foundation of our comfort is laid in Christ's death: we receive it in his resurrection. His death is compared to the sowing of Corn, which comforts most when it cometh up. joh. 12.24. So our peace and joy is sown in his death: we reap it and begin to possess it in his Resurrection. 1. Cor. 15.17,18,19. He is not only dead and risen, but hath received all power, having it in his hand to save and destroy: by this power he sent the Holy Ghost. Act. 2. He hath always governed and preserved his Church, and confounded his foes. We have many foes indeed, but we need not fear; for if he so bridled them being on earth in our weakness, that he overthrew them backward with a word; joh. 18.6. how can and will he hamper them being in Heaven, in the power and glory of his Father? He was courteous on earth: and he forgets us not now he is in Heaven: he is not like Pharaohs Butler, who forgot joseph? Gen. 40.23. He is not in Heaven, only to live happily himself, but to procure our happiness also. He prayeth yet for thee, and his Father heareth him always. john 11. Heb. 7.25. Therefore thou mayest be confident that thou art perfectly saved. A man retaining an eloquent, learned, gracious Counsellor, is of good hope; much more mayest thou, which hast the King's Son, yea, the power and wisdom of God to be thy Advocate. He is innocent, against him lies no exception; he hath satisfied for thee of his own; not by the force of reason, but really by the price of his blood: He knows the weightiness of thy cause; is in especial favour with the judge; knows best the reason whereby he may persuade; and it concerns him that the day should be on our side because we are his flesh: therefore we may be comforted. Use 2. From this sitting and Intercession, Ambrose notes the distinction of the persons in the Trinity, and that the Father is the fountain of all good. Use 3. Saints are not our Intercessors, but Christ: therefore go to Christ alone: Can they more love and care for us, than Christ? They not hear, nor understand us, neither have we in the Scripture precept or example to require their intercession; and if any help or comfort were to be had this way, Paul doubtless in a place so fit would first or last have mentioned it. If any man sin, saith john, 1. joh. 2.2. we have Christ an Advocate. He doth not say, You have me, or the Virgin Marie, an Advocate, but Christ. Maluit se ponere in numero peccatorum, ut haberet Aduocatum Christum, quam ponere se pro Christo Aduocato, & inveniri inter damnandos superbos. August. The Apostle had rather put himself among sinners, that he might have Christ his Advocate, then put himself for an Advocate, and so be found among them who are to be damned for their pride Use 4. These comforts require great obedience; for Christ hath not purchased for us a carnal security, whereby the fear of God should be abandoned, but a spiritual, whereby the fear of condemnation should be overcome. If thou wouldst partake of Christ's death, die thou to sin. If of his Resurrection, rise thou to newness of life. If of his glorious Session, obey his power and authority. If of his Intercession, then avoid thou all sin. For nothing can be more contrary, than Christ to pray for thee that thou mayest be pardoned, and thou not cease from thy blasphemy, drunkenness, etc. Christ prayeth not for such beasts. We have an Advocate, saith john, 1. joh. 2.7. jesus the just. A just Advocate will not plead unjust causes. Thy cause is unjust, because thou believest not, nor carest how thou livest: For, it is most just (even supposing evangelical 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 have thy part in these comforts. VERSE 35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? IN this verse and the two next, the Apostle removeth the second Tentation arising from the presence of evil, namely, of the evil without us, from the Creatures. The coherence Pareus maketh to be thus: A weak Christian thus objects: Though God love us, and Christ pray for us, yet we are subject to famine, nakedness, poverty, a thousand troubles. Paul answers, What then? This is the condition of the Church; we are nevertheless beloved for this; yea, we are more than Conquerors. The words wherein Paul delivers this are admirable; and so indeed is this whole conclusion. That we could feel that which Paul writes! Though all which he writes, be from the Spirit of God, yet here he was more specially inspired. And some observe that Paul's style is so beautified with wonderful Eloquence and Rhetoric, that nor Tully nor Demosthenes could ever have so spoken. For power, some have 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 have heard Paul preach. In this verse is a position, that no orosses or creatures can deprive us of the love of our God. Which is set down in a double Interrogation, and that not in plain manner, but with great force, that he might add life to it, and ravish 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 us? That is, none can. But he speaks with contempt, Who shall? Shall tribulation? as if he should say, I scorn it. As Goliath defied David, saying, 1. Sam. 17.43. Dost Thou come to Me with a staff? So Paul with a bettor spirit, defies all crosses, as to be able to deprive us of Christ's love. Separate; Such a word is here used, as signifieth separation of soul and body, to note that as it is grievous for the soul to be separated from the body; so much more to be separated from God. From the love of Christ. Many of the ancient, and of the late Writers (especially Popish,) expound it of our love to Christ; which if it be the Genuine meaning (as Martyr saith) it is neither unfit nor impious) than I wonder they should say it is presumption, to affirm that we are certain of perseverance; in as much as Paul speaks in the person of all Believers. But I take it to be meant principally and most properly of Christ's love to us, or of the sense of it in affliction, as some interpret a Piscator. Rollocus. . If it were meant of our love, the comfort were not so great b Grynaeus. . Also the like phrase elsewhere c Vers. 37. & cap. 5.5. approves this Exposition. Farther, the word separate cannot properly be spoken of our love. For we are separated from another, not from ourselves d Olevianus. . Us: That is, Believers: Elect: The Syrian Translator reads Me: better Us: Yet thence we may be put in mind, every one to labour particularly to apply it, and feel it in himself. Shall tribulation? etc. He said Who? Speaking of persons: here he speaks of things; because by these things, Devils and wicked men seek to hurt the Elect. Chrysostome observes Paul's wisdom in three things: 1. That he saith not, Shall the love of Riches, Pleasures, etc. which have great force to bewitch us: but shall Tribulation, Distress? etc. which violence, Nature. 2. That he gins 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 he here rehearseth, consist of a certain number; yet every one as a General hath special Tropes under it; As when he saith Tribulation, he saith, Imprisonments, Bonds, Slander, Banishment, etc. Tribulation: The word signifieth any thing that presseth or pincheth us. Distress: The word is translated from the straightness of the place, to the estate of the mind, when we know not which way to turn us, as David was in a strait. 2. Sam. 24.14. Persecution: When we are pursued from one place to another, and banished. Famine and Nakedness. Which follow such as are banished, and are grievous weapons. Peril of life. The Sword: Death itself, noted by the instrument of it. doctrine The Devil with all his Complices, cannot with all their threatenings and Persecutions, separate us from Christ's love. This is grounded upon the immutability of God's love, joh. 13.1, Reu. 2.10. Esay 43.1. Use 1. The disposition of godly and godless 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 sin the child of God quakes and fears: there the wicked man is bold. In Aduerfitie the child of God is bold; there the wicked man's heart is in his hose (as we say.) When Moses comes to Pharaoh that he should let Israel go. He knows not, nor cares for God, nor will let them go. But when the plagues come: Then, Pray for me, Moses; Go your ways: Take what you will, even the wealth of Egypt. In sin, let me always be a Coward: but (upon grounded assurance of God's love) bold and resolute in Affliction. Use 2. The Believer is Assured. All bitter things cannot quite extinguish the sweetness of God's love to them. Tribulation cannot, nor Distress, etc. For as the Whale devours the lesser Fishes, so the love of God overcomes these. Shall Tribulation, Distress, Persecution? No. They are blessed which endure these things. Shall Famine? He which feeds on Christ, cannot perish for hunger. Shall Nakedness? Christ's Righteousness is my clothing: I shall willingly follow him even Naked, who when he was clothed with infinite Glory as with a Garment, was content to be borne Naked, and to be stripped on the Cross for my sake. Shall Peril? I know the hardest. Shall the Sword? Christ is to me in life and death advantage. When the Tyrant shall take off my head, my soul shall fly out unto Christ. The sense of the love of Christ, made the Martyrs esteem Tyrants, as Gnats or Fleas, and torments as the flea-bite. 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. adversus Gentes, non procul ab initio. Apolog. that to be accused, was the wish of Christians; and punishment for Christ, they accounted felicity. A certain woman running in all haste, with her child in her arms, being asked the cause, O, saith she, I hear a great sort of Christians are appointed to be martyred, and I am afraid, lest I and my little one come too late. When the Emperor 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' windpipe: And when he had that Night given 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 means of Eudoxia the Empress, wrote to a Bishop called Cyriacus: and upon occasion, tells of his resolution, before he was banished: I thought with myself, saith he, that if she will banish me, The earth is the Lords: If she will saw me asunder, I remembered Esay; If drown me, jonas came to my mind: If stone me, I thought of Stephen: If behead me, of john Baptist; If take away my goods; Naked came I out of my Mother's womb. Thus did this holy Bishop forearm himself. So ought we to do, that if God appoint such times for us, we may not think it strange. Thou it may be art Now rich, in health, in peace, etc. Thou knowest not what hangs over thy head: but thou knowest what thou hast deserved. Think daily of Famine, Nakedness, Banishment, Imprisonment, Hanging, Burning, etc. Fear the worst, and provide for it: For what art thou better than thy Fathers? Then Eliah, Esay, Peter; Paul, & c? Forethink these things: less shalt thou be moved with such things when they come. if thou meditatest of them before they come. The weapon that is foreseen, hurts the less. Use 3. That which Satan aims at in all his temptations, is to separate us from God and Christ. He vexeth our bodies, spoileth our goods, as we see in job; not so much to hurt our bodies, or make us poor; as to make us blaspheme or deny God. He can be content we should be rich and healthful, so we be hated of God. Is this Satan's drift? Let us overshoot him in his own bow: the more he tempteth and raiseth trouble, the more often and earnestly do thou pray▪ and the more conscionably do thou walk before God, that thou mayst defeat the Devil, and preserve the sense of God's love in thy breast. VERSE 36. As it is written, Psal 44.22. For thy sake, are we killed all the day long, we are accounted as sheep for the slaughter. THat No Tribulation can separate us from the love of Christ, is here proved, by the example of the ancient Church, recorded in the Scriptures; which comes in good season: for least such grievous things should seem signs of desertion; he brings a prophesy, which not only shows that the Saints have in former times suffered these things and been in favour; but also that this should be the state of the Church in this life. This prophesy or holy Testimony is taken out of the 44. Psalm, Verse 22. This Psalm is entitled, A Psalm of instruction to the sons of Corah, which some interpret to the sons of Martyrdom. It is questioned, when, and upon what occasion this Psalm was written. Some think upon occasion of the 70. years captivity at Babylon. But this is uncertain, Because That Captivity was a punishment for their sins: It was not For thy sake all the day long. It is more likely, to my seeming, to be upon the occasion of the horrible persecution of the Church under Antiochus Epiphanes, unto which in all likelihood Paul hath reference, Heb. 11. toward the latter end. The sum is this; The Saints of old have endured Tribulation unto death: and yet were not separated from the love of God: Therefore such tribulation cannot separate us Now. That they have endured, the Records of all times testify: and that their sufferings extinguished not the sense of God's love, appears, because they endured for God's sake; which they could not have done without an exceeding sense of his love. Neither can such things separate, because of the constant decree, true from Abel. They which will live godly, must suffer persecution: And through many tribulations we must enter into the Kingdom of Heaven. In this report of the sufferings of the ancient Church, we have three things. 1. The greatness of their sufferings. They were killed: amplified by a similitude, As sheep to the slaughter. 2. The cause; Not for Their Sin, but for Thy sake. 3. The continuance, how long? Even all the day long. We are killed: Not mortified, as the Vulgar, which Sarcerius follows, expounding of the kill of sin: namely, that all our Afflictions must tend to mortification, that there may be an end of sinning, before there be an end of living: but it is to be understood 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 every Christians life, beginning at his conversion; 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 hour for it: our life is taken away in a moment. A. It is to be understood either of every affliction, which is mors partialis, a kind of death, and a passing unto it; or in regard of our continual danger and readiness to die, with the terror of it: being never secure, but always expecting to be taken and killed, which is more terrible than Death itself. When we must die, it is a favour suddenly to be dispatched; by nature all die but once, but by our willingness we may suffer it every day, as Paul said, 1. Cor. 15.31 he died daily. And are counted as sheep to the slaughter: Not innocent, humble, ready to hear and follow Christ's voice, as elsewhere the term sheep is taken. The enemies of the Gospel do not so reckon of us; but here it is meant as in that saying of our Saviour, Math. 10. I send you as sheep among wolves. Therefore called sheep of the slaughter: That is, Tyrants make no more reckoning of the taking away of our lives, than a Butcher doth of cutting the throat of a sheep. Some sheep are good for store, some for slaughter: we are not counted for store: Happy were it if here were always store of believers, their lives would much profit the world. Gene. 18. If there had been found in Sodom ten such store-Christians, it might have stood to this day: but the world useth not to spare such; but as a Butcher kills a sheep, without making conscience of the effusion of the blood of it: nay, he thinks well of his work, and is glad when he hath done it: So Christ saith, that Tyrants shall kill Christians, and think that thereby they have done good service to God. doctrine True Christians are always in danger, and ready to die for Christ's sake, john 15.21. and 16.2. Luke 9.23. As the Sun every day goes down, so must Christ's disciple every day make account of crosses, and death in the following his Master. Use 1. Paul, to comfort us under the cross, brings Scripture; for there are the promises, which were David's comfort in trouble. There are the stories of the Saints, what they suffered, how they behaved themselves, how they were assisted by God, of the which whosoever is ignorant, is as a soldier without armour or weapons. Christ in his temptations used Scripture, so do all the Saints. When thou art tempted to covetousness, remember that of Paul, We brought nothing into the world. When to revenge, then call to mind that God saith, Vengeance is mine. And so in other cases defend thyself with this Target. Out of the book of the Scriptures choose thee arguments, as stones: put them into the scrip of thy memory, and with thy tongue, as with a sling, throw them at thy Adversary the Devil, who hath no more power to withstand Scripture, than Goliath to stand, being smitten in the forehead by David. Use 2. So savage is the cruelty, that is used toward true Christians by wicked men, that he is accounted to have done a great exploit, who can invent new, or add any thing to old torments. The story of the Heathen Emperors, of the Turks, of the Pope, where he and his whelps set eight, show this to be true. The fires in England in Queen Mary's days; The massacre at Paris in the days of Charles the ninth, prove that the death of a Professor of the Gospel, is of no more account with them, than the death of a sheep, nay of a dog. But O Papists, Psalm. 116.15. Right dear in the sight of the Lord is the death of his Saints. You can suffer jews, Turks, enemies to Christ, to live among you; yea, you pity thieves, Traitors, & abet them; but the Protestant, Christ's true servant, is hated to the death. Use 3. Martyrdom & Persecution is, when not for our own sake, but for Christ's sake we suffer patiently. There are two principal 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 own opinions and fancies, for Toys and Quiddities, it is not to be called Persecution, but rather the judgement of God. The old saying is good which Cyprian and Augustine have; Not the punishment, but the cause makes a Martyr. And therefore Augustine observes, that David saith not, judge my punishment, but, judge my cause, O Lord. And again; Blessed are they who suffer persecution, not for wicked division, but for righteousness sake. Psal. 41. Non dixit, Discern poenam, sed causam meam. Aug Epist. 50. Non propter iniquitatem et Christianae unitatis impiam divisionem, sed propter justitiam. August. ibid. Many are censured in the Church of England for their singularity, separation, and division, and then they say they are persecuted. Shall Agar say she is persecuted, because Sara deals with her according to her deserts? No, let her carry herself more humbly to her Dame. Remember then that it must be the weighty Truth for the which thou sufferest; and that thou live holily: both these joined together, make a Martyr. Use 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 have the Saints of all times our companions, we 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 us a hundred fold in this life, and in the world to come everlasting life, who also hath suffered for us. It is no marvel if we servants suffer for so good a Master; but this is marvelous, that so good a Master hath suffered for such naughty servants. We suffer nothing, but our sins deserve more, and yet our good Master imputeth not our punishments as suffered for our sins, but for his own sake. Use 5. All that bear the face of the first Adam, are subject to sufferings: but when we bear theface of the second Adam, then are we much more subject. If thou be a Christian, account of sufferings, and that thou hast not suffered enough till thou suffer death. The Wheat endureth more than the chaff, but the Wheat is for the Lords board, and the chaff is for muck, or to be burnt with unquenchable fire. If God will have his own, which fear and worship him, to suffer grievous things; what remaineth for drunkards, and profane beasts? So jeremy argues against Edom: jer. 44.12. Behold, they whose judgement it was not to drink of the cup, have assuredly drunken: and art thou he that shalt escape free? Thou shalt not escape. So Peter, 1. Pet 4.17. If judgements begin at God's house, how shall the wicked escape? VERSE 37. Nay, in all these things we are more than Conquerors, through him that loved us. HEre is the other Argument, to prove that nothing can separate us, which believe and are regenerate, from the love of Christ. It is thus form: Those which in all Tribulation overcome, those no Tribulation can separate from the love of Christ. But believers in all tribulations overcome. Therefore. 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 victory: In all these things we are more than Conquerors. These things: that is, Tribulation, etc. as before. We are more than Conquerors: How can that be? Can a man get more than the victory? The meaning is, We are famous and renowned Conquerors; both in regard of the facility to conquer, and the greatness of the Conquest: we easily conquer, only preparing the mind to be constant. We have a great Conquest, because we conquer by those things which are used to conquer us; we bear our enemies with their own swords: as julian sometime said, Egregie vincimus. being confuted by heathen learning. Therefore Martyr and Piscator expound, We do more then overcome: that is, we obtain a noble, a famous victory. The meaning is: Satan in all the sufferings of God's children drives at this, to bring them from Christ; to make them murmur, blaspheme, despair, and so to make a breach between 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 Glover, Fox, Acts and Mon. p. 1555. being to suffer at the stake, was wonderfully afraid, and the remembrance of the fire was so terrible, that he was exceedingly perplexed: but when he came within the view of the stake, at the very sight of it, a heavenly courage was put into him, with much boldness, holy assurance and joy, in which he most constantly suffered. doctrine In all afflictions, Gods children obtain a noble victory, 1. Cor. 10.13. james 1.12. and 5.11. 2. Tim. 2.11. 1. joh. 5.4. Use 1. God's children suffer great things, & die in their sufferings. Do they then overcome, who bear away the blows, & are killed by their enemies? Indeed this is a Paradox to flesh and blood to conceive: but the truth is, they famously conquer & that five ways. 1. In regard of their torments. For neither the big and stern looks of their Tormentors do affright them, nor the sharpness of their pains make them lament & complain: but in the midst of their bitter sufferings, they rejoice and glorify God; as appears in the examples of the Apostles in the Acts. Acts 5.41. Acts 16. Now the voice of joy belongeth to conquest; this is notorious in some of our own Nation, as Farrar, hawks. This last was desired by some godly friends for their confirmation, to give some token when he was in the flames (a strange time one would think to attend upon signs or friends) whether the pain were tolerable or no. He was bound to the stake, fire put to the wood, it burns, 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 every one thought him dead, expecting the fall of his body: Lo, suddenly he lifts up his stumps, and thrice as a famous Conqueror, he claps them over his head. Fox, Acts and Mon. p. 1447. In this he was more than a Conqueror. 2. In regard of their Tormentors. Victoria abhinc pro quo certas. Tertull. Apol. Victory is to obtain that which we strive for. Now what is the strife between the Christian and the Tormentor? The Tormentor seeks to drive the Christian to deny Christ. The Christian, for all his torments, the more confesseth him. The Tormentor fumes and chafes, signs that he hath not his will, and therefore is overcome. The Christian rejoiceth and is constant, and therefore goes away with the victory. julian the Apostata, that savage, obtained not his purpose by his cruelty. Nay one of his nobles at the tormenting of Marcus Bishop of Arethusa, said unto him, Greg. Nazianz. orat. 1. in julian. Imp. We are ashamed, O Emperor; the Christians laugh at your cruelty, and grow the more resolute: for these things are more fearful 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, confess themselves overcome. 3. In regard of them which are not converted; for their patience and constancy have converted many. The occasion of justine Martyr his conversion was, the constancy and joy he saw in the Martyrs who suffered for Christ. This made him search into their Religion, and searching he found it to be the right, and died in and for the same. So also an Eunuch under Sapores Sultan of Persia, revolting 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 converted, 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 boldened thereby, and dare more frankly speak the Word. 5. In regard of their friends: For they leave a sweet memory between them, wherein all their kindred boast and rejoice. If any man suffer as an evil doer, his friends are ashamed of him. But it is accounted (and justly) a credit to have a Martyr of our own Name and Stock: And we read of Parents, who have encouraged their children to suffer, thinking themselves much honoured, to bring forth children, to suffer for Christ. Thus are the Saints in their sufferings conquerors above all others. Use 2. Christians are not to look to be exempt from troubles, but they are sure to overcome: Formido sublata est, non pugna. Leo Ser. 7. de jeiun 10. mensis. Their Fear shall be taken away, not the fight. And it is more to be wished to suffer, then to avoid trouble. It is as much for God's glory, to give us victory by suffering, as to deliver us by miracle. And therefore one saith, that God did more gloriously triumph in Saint Laurence his patience and constancy, Rupertus. when he was broiled on the Gridiron, then if he had saved his body from burning by a miracle. Here must be remembered the resolution of three men. Dan. 3. God is able to deliver us: but if he will not, yet know, we will not forsake him. Our eye must be on the prize to overcome, and otherwise not to be freed. Use 3. That we may overcome 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 overcome the world. 1. joh. 5.4. This made the Martyrs such Conquerors. And Cyprian reporteth of divers, Cypr. Serm. de lapsis. who forsaking the Faith, were given over to evil spirits and died fearfully. As Faith is requisite, so a good Conscience. An evil Conscience makes us dastards, and cowards, loath to suffer any death, much less a death for Christ. A good Conscience makes us bold as a Lyon. As all Samsons strength lay in his hair, so all our courage in both these. Alas, how would we grieve, and cry shame of him which should renounce Christ, and become a jew or Turk! Surely if thou hast an evil Conscience, walking wickedly, thou art in this danger if trouble should come. Nay, thou dost even Now more deny Christ. A more grievous sin it is in these days of peace, to be overcome with Pride, Whoredom, Drunkenness, and so to deny Christ, then to deny him in the days of persecution, being overcome with torments. The Tyrant saith, Deny Christ, or I will burn thee, hang thee, etc. Satan saith, Fellow thy Lust, swear, lie, be unclean, etc. and thou shalt have a little pleasure. In this case, my opinion is, that he who obeys the Tyrant, sins less than he that obeys the Devil. The Tyrant threats such things as force Nature. The Devil showeth such things as please it, and he can but solicit and tempt; overcome he cannot, except we consent. He that suffers, is compelled by fear; he that is tempted, yields of his own accord, and that, to him from whom he is redeemed by Christ's death. Greater pardon is for him who denieth Christ in torment, then for him which assenteth to the Devil, to whom to give credit is the vilest denial. In one of our Temples to hear Mass, 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 thyself, thou worshippest Venus and Bacchus, by Whoredom and Drunkenness, etc. When wilt thou suffer for Christ? Thou which will't lie and forswear for a Groat, wilt thou stick to deny Christ himself, if thy whole estate should be in danger by it? Thou which in an Ague wilt send out to the Devil for help and ease, wilt thou rather burn at a stake then renounce Christ? Thou which by no Exhortation or Admonition, wilt be persuaded to leave thy pride, wilt thou account thyself base for Christ's sake? No, No. If such a time should come: Thou wouldst turn Turk, jew, or any thing, rather than suffer death. Therefore that we may be Martyrs if the fiery Trial should come; let us now Martyr our sins. Non potest habere Martyrum mortem, qui non habet Christianorum vitam. Aug. Epistola. 61. There is a Martyrdom even in peace. For though our heads are not stricken off with the Temporal sword, yet with the spiritual we mortify our Carnal lusts and desires. The cause of the Victory is, By him which loved us. Which is a pithy description of Christ: As if he should say, It may be you marvel at the patience of the Saints: this is not by their own strength, but by Christ's who loveth them. doctrine Christ is the cause of our constancy and victory in trouble. 1. joh. 4.4. 1. Cor. 15. Use If we be left to ourselves, the world will overcome us as it did Demas: Nay, we are not able to bear an Ague, the Toothache, much less the torment of Fire: Many in the presumption of their own strength have grieously fallen: Peter vowed to die at his Master's feet, but he foully failed afterwards. Doctor Pembletons' Story proves this also, of whom we read in the Book of Martyrs. Fear God, depend upon him, pray to be confirmed, then will he do above all thou canst ask or think. VERSE 38. For I am persuaded, 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 us from the love of God which is in Christ jesus our Lord. IN these Verses the third tentation is removed, which is from the evil supposed to be in God; which is mutability of his love, and it is brought in as answering a doubt. Some might say: Nothing can so press us, but that we shall be sure to conquer, if God continue to love us, & to stand on our side. Paul confidently answers, that not only no tribulation as before; but no creature or thing that is or may be present or to come; no Wit, Power, or Policy; no Men, Devils, Angels, if they were all mustered in one army, could separate God's children, from his love unto them in Christ jesus. If any thing could, than 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 us from God's love. 2. The Amplification which is double. 1. Paul's persuasion upon great experience. 2. The ground of his persuasion, which is, that God's love is not grounded upon us, but upon Christ; whose merit is infinite, and efficacy omnipotent; and therefore Gods love never to fail. I am persuaded; That is, I am unfallibly certified: it is my Faith, no Moral conjecture: some note that under this word is implied, that Paul was brought unto 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 we say; which the Devil knew well enough when he said, job 2.4. Skin for skin, and all that a man hath, will he give for his life! Death cannot, for it is our Advantage: which a wicked man spied out, when he wished Numb. 23.10. that he might die the death of the Righteous, & that his latter end might be like theirs. Life cannot: for God's children, are ready to offer up their lives as a sacrifice to God. In trouble, many have borne much, who have been overcome of pleasure; but no Adversity, which is meant by death, the chief of things feared, nor any pleasure, which is meant by life, the chief of the things desired, can set GOD off from his children. Nor Angels, nor Principalities, nor Powers. Some writ here of the distinction conceived to be among ministering Angels; I meddle not with that, neither think I that Paul aimed at it here. Some mean good Angels: some evil, for these titles are given to both: To good: Ephes. 1.21. To evil: Col. 2.15. I subscribe to them who think both meant. The evil cannot, though they enterprise it what they can; The good will not, who rather rejoice at the Conversion and constancy of the Saints. Q. But why should Paul speak of good Angels? A. For our greater Consolation. And it is to be understood conditionally; that if they should attempt it (which they never will do) yet neither their cunning, nor strength is able to do it, so sure is our salvation founded upon the blood and merit of jesus Christ. The like confident speech Paul useth in another place. Gal. 1.8. Though an Angel from Heaven preach any other Gospel, let him be 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 work either grief, or delight: things to come, either fear or desire: whatsoever they work, they cannot work our separation from God. Nor height, nor depth: 2. Cor. 10.5. Some understand prosperity, and adversity: some honour and baseness: some the sublimity of man's reason, called a high thing somewhere, and humility of mind: some the height of authority and depth of wisdom, as we call a wise man, a profound man: some the elements above and below us: some heaven and earth: some heaven 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 howsoever it be taken, whether all, or one of these ways, or any other way, it cannot separate us from the love of God in Christ. Nor any other creature; Not extant: as if he should dare all creatures that are or may be; which is set to the rest as an etc. in the end of a sentence. doctrine God's love can never fail, to his Church, and children, jam. 1.17. Esay 54.9,10. Mat. 16 18. joh. 10.28. & 13. Use 1. Nothing can separate us from the sense of God's love; but have sense we cannot without Faith: Therefore Faith cannot fail. Use 2. The ground of God's love to us is Christ: in ourselves we are odious, in him beloved. doctrine Use 3. All other estates and things in this life are uncertain: only the state of God's children is certain. The favour of a King is a great matter: but the King's Favourite may either by envy, or just desert, as Haman, be cast off: Yea Kings themselves have no certainty, as appears in Nabuchadnezzar: But neither envy, nor our own deservings, if once the children of God, can separate us from him. We may sin, but we cannot finally and totally fall away. God will correct us because we sin, but never forsake us, because we are his. For our estate stands upon four brazen pillars, which are all founded upon, and upholden by Christ. 1. The unchangeableness of God's love. 2. The immutability of Predestination: 3. the Infallibility of his Promises: 4. The continual Intercession of Christ. All these are in Christ. In Christ he loves us: In Christ we are predestinated; All the promises are yea and Amen in Christ; and it is Christ that makes intercession for us. So that upon these grounds whosoever stands, must needs be certain. Yea, with reverence be it spoken: Christ must cease to be himself, if we be not saved; neither can he be saved without us, as the head lives not without the body. Use 4. The state of God's children is sure in itself, and in God: and they know it to be so, and that it shall so continue. Object. But they doubt. Ans. True: but they overcome doubting by their Faith. So that though by their flesh they doubt: yet by their Faith they are certain: as Paul saith here, He is persuaded. Ob. Paul was indeed sure, but by Revelation. A. It is no where so written, nor can be proved: Apostolus non loquitur singulariter de se, sed in persona omnium Praedestinatorun. Aquin. in loc. and Paul speaks here not singularly of himself, but in the person of all the predestinate, as in the whole current of the rest of this Chapter and Epistle appears. Otherwise by this objection of exemption by privilege, it may as well be avouched that Saint Paul intendeth to prove or aver no more, than that only Paul accounted the afflictions of this present to be unvaluable to the future glory; 8.18. that only Saint Paul had the first fruits of the Spirit; 8.23. that Christ made intercession only for S. Paul. And so his comfortable arguments here delivered, should serve rather for a glorious displaying of the special privilege of the Writer, then for the personal application, & sound comfort of the children of God, his fellow-beleevers, to whom, and for whom he wrote this and other Epistles. Therefore, this comfortable and firm persuasion certainly is a thing common to all believers. Ob. But the word sometimes signifies a conjectural persuasion, which may fail. A. But so it cannot here by the judgement of our Adversaries themselves, who say that he was certain by Revelation. When this word is used of others, singulars: it is the persuasion of Charity which may fail. But when of the holy Catholic Church, or of ourselves according to the word, than it is the persuasion of Faith, which is most certain. Ob. But we may be sure now, but not of the time to come. A. Yes, well enough: because Paul saith, no future thing can separate us from God's love. 1. Cor. 13.8. And if our Charity shall never fall away, much more shall God's love continue. Doubt not therefore, but be believing. And yet this is not our praise not to doubt, but to overcome doubting by our Faith. Let this encourage thee against all temptations. Martial men descend with great resolution to the battle, uncertain of the event. Thou art certain of victory, be therefore courageous. Use 5. If we esteem not Christ's love above all other things, he may have just cause to account his blood & love ill bestowed on us. If a wife should love her husband's estate, more than himself, she were unworthy: so were we, if we should prefer any thing before God, who loves us Thus. Phil. 3.8. Paul accounts all other things as dung in comparison hereof. Nay, our Saviour saith, Luke 14.26. that he that hates not all dear things in comparison of Him, is not worthy of him. Heaven is not so much to be desired as God's love, nor hell so much to be feared, as the want of it. It is better to be in hell with God's love, then in Heaven without it, if that were possible. Love Christ then more than Heaven, more than thine own soul, who left heaven to redeem thy soul. Whom dost thou love best? Christ? or other things? If thou bestowest more pains to get riches, and more cost to compass thy pleasures, than thou dost to obtain Christ: sure thou lovest these above Christ. If thou wilt neglect Christ and his Word, rather than renounce thy vile affections; thou lovest thyself more than Christ. He that tasteth honey, relisheth not other things; so where the love of Christ is, other things will be of small account. As the Stars, though they be as well in the day as in the night, yet shine clearly in the absence of the Sun, 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 delightful as before. THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANS. CHAP. IX. WHile we were conversant in the former Chapter, we dwelled amongst many comforts: Now we are to deal in a subject of another nature: Then we camped as it were in Elim, in a place of Palm trees and water: now we are to pass into a wilderness of much difficulty and trouble. There we lodged in a sweet Harbour of consolation; here we must put into the Ocean, and almost bottomless depth of abstruse and hidden mysteries. If it be as a wilderness, we hope for the holy Spirit as that pillar, to guide our way, and to lead us into the Truth, which is more nourishable than the honey and milk of Canaan. If it be as an Ocean, we hope by the benefit of our Card, which is the Word, and the Pilot, which is the Spirit, with the wind of Prayer, and Oars of diligence, to arrive safely unto the Land; yea, with Moses to walk thorough the Bottom unto the desired shore of Truth: he that gave us assistance to speak of comfort, will also enable us to speak 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 pertain to one Argument, about the coherence whereof Interpreters speak diversly, yet almost all agree in this, that Paul here removes a great objection of the jews, against the doctrine of justification before delivered, which was made after this manner: If none be justified but by faith in Christ, than the jews are not justified, but in the state of condemnation: for they hate Christ, have crucified him, and persecute such as believe in him. But it is absurd to affirm that the jews should not be justified. Therefore men may be justified, though they believe not in Christ. The Minor assumed hath three fortifications as the jews think impregnable. First, the promises are made to them and theirs: But if Paul's doctrine of justification be true, than the promise faileth, and God is made less than his word: which is blasphemy to avouch. Secondly, No people under the Sun are so zealous of righteousness; which their righteousness and zeal that it should be of no reckoning, and the Gentiles that never intended the Law, to be received for their faith in Christ; seems contrary to Reason and justice. Thirdly, then hath God cast off his people whom he hath chosen? which is not to be thought: and therefore they conclude that justification by faith, is a doctrine of Paul's devising, and not the Truth of God. For answer to the Argument, the Minor is to be denied. For it is not absurd to affirm but the truth; that the jews, because they believe not in Christ, are not justified. The fortifications raised for defence, are easily razed: The first in this 9 Chapter; the second in the tenth; and the last in the eleventh. VERSE 1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost. 2. That I have great heaviness and continual sorrow in my heart. IN this ninth Chapter Paul shows, that though the jews be rejected, yet the promise fails not; which was originally never meant to any unbelieved, either jew or Gentile. And therefore he expounds the promise made to the jews: upon that occasion falling into the doctrine of Predestination, & of the rejection of the jews, & calling of the Gentiles: which before he enters into, he premiseth a Preface to prepare the minds of the jews to the patiented reading of the same. So that in this Chapter are two parts. 1. A Preface in the five first verses. 2. The Treatise itself, concerning the stability of the promise of God, notwithstanding the casting off of the jews. Because it was odious to the jews to hear of their rejection, and that the Gentiles should be admitted to favour: Therefore Paul in the Preface protesteth solemnly both of his love to his Nation, and exceeding hearts grief for their Reprobation, that it might appear these things to be spoken not of malice and spleen, as they were ready to interpret, but of conscience towards God and his Truth, which was his office to deliver. In the General, from this Preface a note may be observed for Ministers. Use 1. Ministers are to speak the Truth though it displease: yet with sobriety of wisdom after the example of Paul, so as we may, if it be possible, with gentle and loving means, win the affections of the Auditors both to us, and our doctrine. In this, two sorts of Ministers much fail: First, those which are so tender & studious to please, that they are loath to speak any but sweet words, though men rot in their sins. Secondly, those which are as far on the other extreme, accounting all prefacing and loving speaking to be daubing, and no sentence to be zealously delivered, unless Damnation and Damned be at the end of it: whereby many times, they drive them farther from Christ, whom they would have converted unto him. Let such imitate Paul's discretion here, who might have been rough with these stubborn and obstinate jews, and have spoken hardly to them, being haters and Persecutors of Christ and his members: but he chooseth rather to speak mildly, as being likely to do more good. So he advised Timothy: 2. Tim. 2.24.25 The servant of Christ (saith he) must be gentle towards all men, even evil men, instructing them with meekness. So he practised himself, with his kind words, so insinuating into King Agrippa his affections, that he had almost persuaded him to be a Christian: Acts 26.28. when rough words might have much exasperated his mind. Use 2. Hearers would be also admonished, not to prescribe their Teachers what they shall preach. For some ignorantly, either desire never to hear of their sins, because of their great profaneness. Or out of a pride and presumption of their own righteousness above others, All preaching which is not declamatory, and invective against sin, is cold preaching with them. Pray for thy Teacher, and be content to hear thy sin reproved; and above all, desire to hear of Christ jesus, and the mercy of God in him, the next and immediate cause of converting a sinner. The sum of the Preface in the five first verses, is a protestation of his love, manifested by his exceeding grief for their Rejection. Or a protestation of his grief, issuing from his love. In it there are two parts. 1. A Complaint. 2. A justification of it. The Complaint is in the second verse, first to be handled. The justification, ver. 1. 3. 4. 5. VERSE 2. That I have great heaviness, and continual sorrow in my heart. IN this Complaint, principally is to be considered that which he complains of: which is his great grief: which must needs argue great love. concerning which grief are two things: 1. The greatness of it. 2. The Cause. The greatness is set forth three ways. 1. By a Comparison expressed in a word, signifying the pains and sorrow of a woman in travel 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 tears, but in the heart, and therefore a sharp and dangerous sorrow. The Cause is not expressed for the horror of the thing: his mind trembled to name it: and it would have been full of Enuy. But it is easily gathered out of the matter following; namely, for the Rejection and Reprobation of the jews. doctrine The children of God grieve for the hardness of heart, and condemnation of the wicked. So they are described, Ezec. 9.4. So did jeremy, jeremy 9.1. So did David, Psalm 119.53. So did Christ, joh. 11.33. Q. Is it lawful so to mourn, their destruction being the execution of God's just Decree, which we are cheerfully to reprove, and rejoice in? A. In the punishment of sinners, when we look upon the glory of God's justice, we joyfully approve it: When on the destruction of the Creature, we lament it. As the Chameleon 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 judge, when malefactors are arraigned before him, is moved with indignation as they are malefactors, and with compassion as they are miserable men; so is it in this case. Use 1. Because Paul loves the jews, he grieves for their downfall: for grief ariseth from the hurt of the thing we love. If we love not, we are not moved and according to the degree of our love, is the measure of our grief. David exceedingly grieved for Absalon; for he loved him exceedingly. Examine thine affection in spiritual things; thy love by thy joy and grief. Dost thou love the Word of God? then thou wilt rejoice to hear it, and that it should have free passage; and wilt grieve, if it be hindered or ill reported of. If thou dost not thus, thou lovest it not. Thou sayest thou lovest God's glory; then is it meat & music to thee, to see men to fear God, to keep his Sabbaths, etc. and, as a dagger at thy heart, to hear men blaspheme, and to see men follow after ungodliness; otherwise, thou lovest not God not his glory. Use 2. The jews resist Paul's doctrine through the hardness of their hearts: This caused both his grief, and also their Rejection. If the Husbandman blow every year, and sow, but his seed rots under the clots, and never comes up, he cannot but grieve: so Paul, when his doctrine hath no success. The thriving of the flock, is the glory of the Shepherd, and the wound of the sheep, is more to the Shepherd then to the sheep. Plus Pastor in gregis sui vulnere vulneratur. Cypr serm. de lapsis. Though we be not afraid; yet if our people be, it toucheth us nearly; What if we save our own souls, yet if our people perish, we cannot but sorrow, as a careful Father, for the destruction of a wretched son. Ease thou thy Teacher's heart, and joy him by thy repenting. It will be good for thee, if thy Teacher can praise God for thy conversion: and on the contrary fearful, and unprofitable, if in his prayers, he have cause to complain of thy stubbornness. Heb. 13.17. Use. Let us mourn for the sins of the Times, and weep in secret for the Iniquity of the people; so let us rejoice when God is glorified by the conversion of men. Christ's gain, and Satan's loss should cause our joy. We can grieve when our children prove unthrifts, and when our friends decay in their worldly estate, and on the contrary rejoice; but such joy and grief are carnal. The conversion of thy friend, howsoever he go backward or forward in the world, aught to be matter of thy joy, and if he be profane, how rich so ever, matter of thy mourning. Luke 15.23. The Father of the Prodigal rejoiced when his son came home a Convert, though he had spent all, and had not a rag to hang on his back. What Monsters are they which make the sins and destruction of men, matters of their greatest mirth? which ought to wring even tears of blood from them. When thou hearest a blasphemer, seest a drunkard, etc. canst thou laugh? If thou shouldst see a man grievously wounded, fetching deadly groans, and drawing his last breath, wouldst thou account it sport or pastime? How much less shouldst thou rejoice, when thou seest thy brother wounding and stabbing himself even to the heart by his abominable sins? We lament over the bodies of our friends, which we believe shall be raised to glory at the last day; much more over the souls of men which go down under the power of everlasting death. It is the devils delight (if those hellish spirits can have any delight.) It is their delight to see men sin and offend their God: Luke 15.10. Even as the holy Angels rejoice at the conversion of sinners. Let us not be like the Devil; but contrary to him, and grieve at that which he takes pleasure in, which if we would do, it might so come to pass, that our grief might work also a grief in them that offend: as many times the seeing others fall hearty to their meat, brings on our stomach. When thou seest sinners in words or behaviour to be out of the way; If thou couldst in stead of a smile, afford a tear: thy tear might make them relent, whom thy smile confirmeth in their wretchedness. VERSE 1. I say the Truth in Christ, I lie not, my Conscience also bearing me witness in the holy Ghost. PAUL proves his grief (proceeding from his love) for the Rejection of his Nation, by divers Arguments. The first is a Testimonio, in the form of an Oath, where he calls Christ himself to witness of that he delivers. The validity of a Testimony, is according to the value of the Testis: Therefore he appeals to Christ, as his witness. I speak the Truth in Christ: Not in the name and authority of Christ: nor as I am a Christian, or as it becomes a Christian, or I being in Christ, or being baptised: but By Christ: As Beth sometime in the Hebrew, so En in the Greek, 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 only a man, but as God. I lie not: This duplication of contraries, is here, as elsewhere, used for the more force, and to show his sincerity. For a man may lie, and yet speak the truth; as when he adds a lie unto the truth: And therefore it is well provided by our godly Laws, that men to give in evidence, are sworn to speak the whole truth, and nothing but the truth. Paul in this Affirmation and Negation, frees himself from this. Again, a man may lie in speaking the Truth: For our speech hath Relation either to the mind, or to the thing. If it agree with the thing, and not with the mind, it is a lie, for that properly makes a lie. If it agree with the mind, and not with the thing, it is false, but no lie: and therefore because we discern not men's minds, we must be wary how we give any the lie. Paul therefore for the more credit of his oath, and that all exceptions of ambiguity, mental reservation, or equivocation might be taken away, he put his oath Affirmatively, and Negatively. My conscience bearing me witness: Paul here neither swears by his Conscience, nor by the holy Spirit, though this might be justified: but he justifies his oath by the witness of his Conscience. For Conscience is a thousand witnesses, being for this purpose placed in man by God. In the holy Ghost: That is, renewed by the Holy Ghost: so that Paul could speak in no words with more weight, against all exceptions than he useth here. First he avoucheth it the truth which he delivers: I speak the truth; and because no jew should cavil that part may be truth, and part a lie; He adds, I lie not: and because his word it may be would bear no pawn, He adds an Oath: And because the Oath of an unconscionable man is little worth, he brings in his Conscience; and because unless the Conscience be enlightened and directed, it may err; therefore he signifies that his Conscience is renewed by the holy Ghost. So we have here two things. 1. Paul's Oath. I speak the truth in Christ, I lie not: 2. The auouchment of his Oath: My Conscience bearing me witness in the Holy Ghost. I might here enter into the common place of Truth, Lying, Oath, Conscience; but I writ a brief Commentary, not a volume, of Common places. First, in Paul's Oath we have 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 love, and that he grieves for the Rejection of his Nation. doctrine The Doctrine out of the first. It is lawful for Christians in due time, cause, and manner to swear: We have jacobs' oath, Gen. 31.35. David's oath, 1. Sam. 20.3. Paul's oath, Christ's oath, God's oath: it is a part of God's service commanded, Deut. 6.13. and without it a Commonwealth cannot stand. Use The Anabaptists are here confuted, who deny the use of all oaths. Ob. But Christ saith and his Apostle Saint james, Mat. 5.34. jam. 5.12. Swear not at all. A. That is, unlawfully. Ob. But what is more than Yea, and Nay, comes of evil. A. True: Yet it is not evil. As good Laws come from evil manners, yet the Laws are good. doctrine The Doctrine out of the second. They which swear, must swear by God, Deut. 6.13. Use. Abuse not this sacred thing. 1. Either by Impious oaths, as naming any part of Christ's humanity, his Blood, Life, Wounds, etc. which is most fearful. 2. Or by civil oaths; as by This Bread, This Drink, This Light, These ten Bones, This good Day, This money, etc. These I call Civil, because they are as common amongst careless Christians, as any Civil talk. 3. Or by Superstitious Oaths: as Saint Anne; Saint Mary: Faith, Troth, Holydome, the four Evangelists. 4. Or by any thing that is not: for in so doing, thou placest these in God's room, attributing both infinite Knowledge, Power and justice unto them. 5. Or by Swearing falsely: A Christian may not be found tardy in any: especially bound with an oath: His very calling must keep him from Lying, Cogging, Glozing and all tricks, and make him to love the Truth. doctrine The Doctrine out of the third. In matters weighty we may swear: jer. 4.2. Such is Paul's oath here: and such are all the holy oaths of the Saints. This is lawful not only in public, but in private, as David and jonathan so swore. So a man may require an Oath of his Executor for his just dealing, as joseph did of his Brethren for his bones. Gen. 50.25. Use. Beware of common and customable swearing, and the horrible and blasphemous practice of these times. The Turks swear not, but upon great necessity: and an idle swearer is not admitted among them to places of government. Be ashamed, thou Christian; the Turks shall rise in judgement against thee. It hath the Devil for the beginning, and hell for the end of it. We should use Oaths as our Holy day apparel; but seldom. A man will not wear his Holiday clothes every day and in every work: so we should not ordinarily and upon every trifle use the Name of God. Thus to do, is a sign of an irreligious person, of a very wretch. And if thou hast sworn to a Truth, keep thy Oath for the reverence of the Name of thy God. If thou hast pawned some precious thing for performance, thou wilt be careful to redeem it; much more careful oughtest thou to be, having as it were pawned the Name of thy God. doctrine 2. Out of the Auouchment, the Doctrine. A man's Conscience bears witness of all his words and thoughts, either with him or against him, Rom. 2.15. Use 1. Take his Oath that hath a good Conscience. As a profane man makes no more account of his oaths, then of straw: so also do thou account of them. And urge not such to swear; for they will swear to any thing. Use 2. The testimony of Paul's conscience comforts him, though the jews credit him not: The world holds thee for a good man or woman. But what says thy conscience? if that know thee not so, the testimony of the world is nothing: & though the World knows it not, yet enough know it, if thy Conscience know it. Virtue requires no better witness than the conscience b Nullum theatrum virtuti maius quam conscientia. Cicero. The world accuses thee for whoredom, theft: but what says thy conscience? If thy conscience excuse thee, thou mayest be comforted. There is more force in the testimony of a man's conscience, then in the testimony of all the world. Augustine c Aug. contra second cap. 1. being accused by Secundinus, to have come from the Manichees for fear of loss, or desire of preferment, comforted himself in the integrity of his conscience. I esteem not, saith he, what Secundinus thinks of me, so long as my conscience accuseth me not before God. Use 3. Be watchful over thy thoughts, words and deeds, because conscience will bear witness, and always for God. It is God's Officer for the purpose, put into us to keep us in awe. Take heed of Hypocrisy: for thy conscience will discover thee. Take heed of secret sin: for though thou couldst hide it from men, yea, from the devil, yet not from thy conscience. Thou seest no witness. Seest not thyself? The darkness may encourage to sin, but it cannot cover sin d Si arbitrum non vides, teipsum non vides? Tuae conscientiae testimonium non vereris? Nescis caliginem noctis non operterium esse, sed incentiwm peccati? Ambr. Serm. 7. in. Psal. 119. prope finem. ; for as God sees in the dark, so doth conscience also. Let this make thee fear to sin: for as sighing follows grief, and belching unwholesome meat, so the stinging witness of conscience after the committing of sin. The witness and accusation of conscience is the first revenge upon a sinner e Prima est haec ultio, quodse judice, nemo nocens absoluitur. . It is wisdom to make conscience our friend against the day of judgement. It is the best friend, and the worst enemy. Better have all the world against a man then his conscience. judas had the Scribes and Pharisees on his side, and his purse full of money: but his conscience was against him, and he hanged himself. Many feel not the witness of their conscience, it sleeping, or being benumbed or seared, through a continuance in the custom of sinning. Much sinning stupefies the conscience for a time: but there is a day a coming either of affliction, or death; and then all the world for a good conscience. Or if a man die as a beast, or as a stone, as Nabal, yet in the day of judgement conscience will speak, and not hold her peace. Thou shalt die, but thy conscience cannot: It shall appear with thee at the judgement seat of Christ, when thou shalt say, Hast thou found me, mine enemy? For as a seal makes impression into the Wax; so the memory of every sin is engraven as with the point of a Diamond on the conscience, not to be blotted out, but by the blood of jesus Christ. Thou mayest lose thyself, but thou canst not lose thy conscience. The light of it may be shadowed because it is not God, but not quite put out because it is of God f Obumbrari potest, quia non est Deus, extingui non potest, quia est a Deo. Ter. . VERSE 3. For I could wish that may self were * Or separated. accursed from Christ, for my brethren, my kinsmen according to the Flesh. IN this Verse is a second Argument, to prove Paul's grief for the rejection of the Jews. I could wish myself: By the duplication of the pronoun, Paul most significantly expresseth himself. To be accursed, or separated from Christ: There are divers impertinent expositions, which I leave. The word here used, signifieth that which is put apart from the use of man, and dedicated unto God, not after an ordinary manner, as such things which might be redeemed; but with the accursing of them who should convert it to their own use; and so by a translated sense it signifieth a perpetual separation from Christ. As therefore such things were separated from men for honour sake: so applied to men, it signifies to be separate from Christ for horror sake. This is Chrysostom's exposition, approved of the best Interpreters. And as the Greek word is thus used; so, Sacer properly signifying Holy, is used amongst the Latins by good Authors g Auri sacra fames. Virg. Sacer intestabilis esto. Hor. , in a contrary sense. For my brethren (not spiritual) but kinsmen according to the flesh, that is, the jews, as if he had said, I would be damned in their stead, that they might be won to Christ and saved in mine. As David wished he might have died for Absalon: and Christ died for us. The Argument to justify Paul's grief, is from an effect of his love, which is a contestation that for their sakes he would with all his heart be accursed from Christ. Therefore he must needs be grieved for their separation. This love 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 jews. Who? Paul? who was so zealous for Christ? To be accursed from Christ, his only joy and Desire? and for the jews his enemies? who laid continual wait for him? about a forty of them vowing neither to eat nor drink till they had his blood? Even thus it was; Even Paul wisheth to be accursed from Christ, for these. Chrysostome calls it a flame, a sea of love. No sea so deep, no flame so bright as Paul's love. Q. But is it lawful for Paul thus to wish? For it is to be holden as a truth in Divinity, that every man is first to have a care of his own soul: yea, the Papists affirm, that though the soul of the Virgin Marie (whom they too much adore) were in peril, yet for her salvation we ought not to hazard our own. A. There are many far-fetched answers: For Interpreters have exceedingly laboured herein. We hardly understand how this should be, because we are far from the measure of Paul's love. Among all the Answers: there are 3. principal. The first is, that Paul useth an Hyperbolical speech, or that he spoke hastily, not well considering the matter: but he spoke upon his oath, as we have heard: and therefore no Hyperbole or oversight to be admitted. The second, that he did not indeed so wish, but was ready so to do, if it were lawful: but the words, and his oath take away this also: he did actually so wish, and without supposition. The third is Chrysostom's, which also Aquinas hath: who make a double separation from Christ. 1. To be separated from his love; which Paul by no means wisheth: neither is it lawful to desire either not to love Christ, or not to be beloved of him. 2. To be separated from him only by punishment, in regard of the fruition of heavenly joys; and so Paul wishes here, not so much having an eye to the destruction of the jews, as to the glory of Christ. The unbelieving jews did daily by vile speeches blaspheme Christ; the hearing hereof was so grievous to Paul, that out of a great zeal he wished verily to have been accursed from Christ, rather than that he should be so reviled: yet so accursed, as that he would still love Christ, and be beloved of him. He will for no cause be deprived of Christ's love; but he is content to lose his part in Heaven for Christ's glory. doctrine We ought to redeem the salvation of our very enemies, with the loss of heavenly joys to ourselves, rather than Christ should lose his glory. So Moses wisheth, Exod. 32.12.32. For God's glory ought to be more dear to us, than any joy or good of our own. Use 1. If we consider Paul as a kinsman: we are taught what great love we own to our kindred. We are to love our Nature in all; but where there are most bands, there should our love be most: Nature teacheth this: and Grace perfiteth Nature. Christ beginning to preach, first preached at Nazareth; to recompense the place of his education. Luk. 4.16. And Paul saith, 1. Tim. 5.8. That he that provideth not for his own, is worse than an Infidel. Husband's ought specially to take care for the salvation of wife and children; brethren for brethren, etc. Use 2. Consider Paul as an Apostle, 2. Pet. 5.2. and then it teacheth Ministers specially, to feed their own flocks; to pray for them: to be affected with their stubbornness: So Samnel, jeremy, etc. Must Ministers take pains grieve, and burn out the Candles of their lives to do their people good? Then is it not fit that their people should despise and despite their Teachers, vexing them with their ungodly stomachs and profane carriage: This is to increase their sorrow, which is so great, that it is compared to the sorrow of a woman in travail. Gal. 4 19 Use 3. Consider Paul as a Christian: He seeketh the salvation of his enemies; so do thou. Remember it was cain's speech, Am I my Brother's keeper? Thou must have care of thy brothers, yea, of thine enemies: It will not serve the turn to say, Every Fat shall stand on his own bottom. This is harsh to nature, but Grace must overeome corruption. Use 4. Rejoice not at the fall of thine enemy, whether it be 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, strive and pray against it. Consider Paul's example here, and David's in the Psalms: Psal. 35.13. To rejoice at other men's harms, is the way to have such things cast upon ourselves. Prou. 24.17. Use 5. The cause of Paul's wish is the glory of Christ, which ought to be more dear unto us than our own salvation. Though we cannot attain to the measure of Paul's zeal, yet we must aim at it, and endeavour our uttermost. Though Parents are loath to part with their Children; yet for their good, they are content to put them to school, and to bind them to Trades far off: So we can be contented to enjoy life, liberty, etc. yet if the parting from these be to God's glory, we must be ready so to do. How few than be there which love Christ as they ought? how few which would be content to part with Heaven for his honour? for many will not for the glory of God, and the obtaining of Heaven, leave their pride, whoredom, drunkenness, etc. VERSE 4. Who are Israelites: to whom pertaineth the Adoption, and the Glory, and the b Or Testaments. Covenants, and the giving of the Law, and the service of God, and the promises. 5. Whose are the Fathers, and of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen. HEre is the third Argument to prove Paul's grief, and to manifest his love towards the jews, and it is a confession of divers singular privileges, as their due. These he reckoneth, not that it cannot be that God should abdicate such a people; but that he might show his love. For he doth not extenuate their worth, which is the effect of hatred; but largely confesseth it, which is a token of his love: And therefore his grief must needs be so much the more, that a people so endowed (the attractive of his love) should for their hardness and stubbornness be rejected. Who are the Israelites? that is, because they are the Israelites: the Relative being here put for the Conjunction causal, which is ordinary in the Scripture. So Psal. 7.10. God is my defence, who keeps the true in heart: that is, because he keeps. So I expound that controverted place, 1. Tim. 5.17. The Elders, etc. especially they who labour; that is, because they labour. Israelites: Genesis 32. That Nation had this name from jacob, who was so called upon a special occasion mentioned in his story? Israel signifies a Prince, or Prevailer with God, or (as we may say, God's Favourite. The Name jews, was first not so general, signifying only them, who, in Rehoboams' time, at the division of the kingdom, cleaved to the house of judah; but after the Captivity, it grew to be a general Name: for all of that Nation of what Tribe soever. He saith not, which are the jews, which was a name of great excellency; but, which are the Israelites: a more ancient Name, and more honourable: beside, the name jew was then in much contempt, as it is at this day. To whom pertains the Adoption: not Eternal in Christ, proper to the Elect, of which Ephe. 1 5. but temporal: God passing by other Nations, and choosing them to be his Church & people. Thus are they called his first-born, his white son and darling. Exod. 4.22. jere. 31.20. The glory: Psalm. 26.8. 1. Sam, 4.21. that is, the Temple and the Ark, which are so called elsewhere, because tokens of God's presence among them. And the Covenants: not the two Tables of the moral law, as Beza: but rather, the covenant made with Abraham, and often renewed. The giving of the law: which is to be referred both to the law itself, which was a great privilege, to have a rule to teach them the true worship of God, all other Nations wandering in the vanity of their own inventions: And to the circumstances also with the which the law was given. And the service of God: The ceremonial worship, which was most beautiful. Other Nations knew there was a God to be served; 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 jews and their children; so that whosoever would come to God, must come by the means of the jews. Whose (not of whom) are the Fathers. This also is a great privilege, to descend of honourable Ancestors: as of Abraham, Isaac, and jacob, of the which the jews oft boasted: and indeed they are in regard of their births, the honourablest Nation under the Sun. Of whom came Christ: He took his human nature of their stock. It is a great honour to all mankind that he took not the Nature of Angels, but of man.. But much more to that Nation, that he took 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 over all: where we have great mysteries. He came of the jews, therefore he is very man.. He is God also, which the jews deny, etc. He also that came of the Fathers is God. Where we have his two Natures; God, and Man, and their Personal union. Blessed for ever. Amen. This addition of praise shows, that so often as we have occasion to think on, or mention our blessed Saviour, we should confess his praise. All these privileges are great, yet not so much the praises of the jews, as the gifts of God. doctrine The jews were a most honourable people, Rom. 30.1. Psa. 19.20. Use 1. Be equal toward all men, either Friends or Enemies: If friends, flatter them not: Though Paul loves the jews, yet he tells them of their faults: If Enemies: Envy them not their privileges. The jews are Paul's mortal enemies, and wicked men; yet he maketh them not worse than they are; he conceals 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 authority of God and the Magistrate displace them, they are to be reverenced as Ministers, and to have their Titles and Duties, that thereby they may be put in mind of their duty. doctrine Use 2. The jews are not to be hated, but to be beloved upon these Reasons, by Paul's example. Use 3. Paul grieves that so worthy a people should be rejected; so it cannot but be a grief to a godly mind; to see men and women of excellent beauty, comeliness, wit, learning, place, etc. to live to the dishonour of GOD, and to go to hell. Use 4. Notwithstanding all these privileges, the jews are cast off: It was much to have such privileges, but they profited them not, because they adorned them not, with believing hearts, and a godly life. Let England think of this, who are no less privileged, though many less 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 living like a Heathen. They were the people of God, so are we: Let us obey him which they did not: and then we shall never suffer as they do. They had the Glory, the Covenants, the service, the Promises: So have we, let us be warned by their harms to amendment of our lives, lest these things be taken from us, 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 Honourable, and religious Parents? Imitate their virtues: If they have made thee honourable, so live thou, that thy children also may account it their honour, not their shame to name thee, when thou art raked up in the dust. Christ came of them: so came be of us also in the General, and for us, which is a greater glory, else to come of us is not available. It is probable, that many of Christ's kindred may be in hell. Had not Mary herself carried him in her heart by Faith; her conceiving and carrying him in her womb, had little availed her soul. Beatior Maria peripe●…endo fide Christum, quam concipiendo car●…. Aug. No outward privileges can stop the Anger of God, if we be wicked: they do rather make way for the same: as a man is more offended with the ill behaviour of a servant advanced by him. Remember at the day of judgement thou shalt be stripped of all thy privileges, of Birth, Honour, etc. and shalt stand naked before God. Use 5. As it helped not the jews, because they were Idolaters, to have Abraham to their Father: so neither the Bishops of Rome, because they are vile Idolaters, to have Peter for their Predecessor. VERSE 6. Not as though the Word of God hath taken none effect, etc. NOw Paul enters the lists with the jew, who objected against justification by Faith on this manner: If justification be by Faith, than the jews not belceving in Christ, cannot be justified. But the jews must be justified, though not believing. Therefore. The Minor is denied; which they prove thus: If they be not justified, but Reprobated, than the Word of God takes no effect but fails: Therefore. In this part of the sixth verse which we have in hand, Paul denies the Mayor, affirming the plain contrary, that though they be reprobated, yet the Word of God is not of no effect. This conclusion Paul proves in the verses next following, taking away the ground on the which the jews built their Consequence, as we shall see by and by. The sum of that which in these words is propounded is, That though the multitude of the jewish Nation be rejected, yet the word (of promise) fails not. doctrine The promises of God are sure, Rom. 4.16. 2. Cor. 1.20. Tit. 1.2. Heb. 6.17. Use 1. God is full of compassion, and hath made many merciful 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 reversing it to morrow. Laban changeth often with jacob, but God never changeth with us, but keepeth his promise for ever, and his truth endureth from generation to generation. We promise, and many times fail either by the mutability of our will, or the Imbecility of our power, or the scantness of our knowledge, not being able to foresee impediments. But God is not mutable, nor weak, nor ignorant: When he promiseth, he foresees what can be against it; he is the same; he never reputes; and he is able to bring it to pass. Therefore if we be sure of the promise, we are as sure of the performance. This stability and truth of God, upholds us in trouble. Which if it could fail, Satan had a thousand times ere this overthrown us. God promised David he should be a King: But Saul was alive, and his enemy, and went about by open force, and secret practices to kill David: so that in the eye of flesh and blood, it is a thousand to one but David shall die before Saul. For all this David looks 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 up in the surges of tentation, Cast anchor on the truth and promises of God. Use 2. As are the promises, so are the threatenings: It cannot be proved from Adam to this day, that God did ever in any tittle fail of his promise to the godly. Neither can it, or ever shall be found that God ever hath or will fail of one jot of his threatenings, but that he will make them good upon the hairy scalp of such as go on in their wickedness without repentance. Art thou a blasphemer or a drunkard, etc. and repentest not? If thou believest God to be true, and his Word, thou mayst read thine own sentence and doom: Remember that God can as soon deny himself, as not perform his word, to penitent, and impenitent. For he 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 seed 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 seed. 9 Gen. 18.10. For this is the word of Promise; At this time will I come, and Sara shall have a son. THe jews did thus argue (as we have seen) that if they be Reprobated; then the word of Promise takes no effect. The contrary whereof Paul avouched in the first part of the sixth verse. Here Paul proves that which he avouched; In which proof he takes away the ground on which the jews did insist. Their ground was this: that the Promise was made to Abraham and his seed, and to Isaac and his seed: which seed they affirmed themselves to be, and from hence argued thus. To Abraham's seed is the Promise made. But we are Abraham's seed: therefore the promise of Remission of sin, and Eternal life, must be performed to us, and if it be not, then doth God fail of his promise. Paul answers to this Argument, by a distinction of the subject to whom the promise was made; which subject is the seed of Abraham. The seed of Abraham is of two sorts. Carnal, to which the promise is not made: and Spiritual, to which it was made. The error of the jews was, that they made the Promise too general; counting all that descended of Abraham, Isaac and jacob by a carnal generation, to be that seed to which the promises should belong. But Paul shows, that the promise was never meant to all that come of Abraham by the flesh, but to the spiritual seed, which were the children of the promise. So that there are two parts of Paul's answer. In the first part he showeth, 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 Paul's answer, he shows, that though many of the jews be cast away, yet the promise is not made void; because the promise was never meant to all the jews, thus: If all were the Israelites to whom the promise is made, then if all that descend of Israel, were not saved, 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 proved by a double instance: the first, of Abraham's 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 sum 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 carnal seed of Abraham, are not children: that is, of God, or of the promises. For Ishmael 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 only, 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. Plainly, it is thus to be conceived. Abraham hath divers sons, Ishmael, Isaac, Zimram, jocktan, Medan, etc. The promise is made to Abraham and his seed: As if you should say, to Abraham and his heirs; not meaning every son, but the heirs 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 he 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 have a child by Sara, in nature, as for a stone to fly. So that all those which are after the manner of Isaac, are children of promise, as is plain, Gal. 4.18. Abraham is the Father of the faithful, not only because he is an ensample to the faithful, but by believing the promise of the birth of Isaac. For by that faith, he not only begat the promised Isaac, but all other Believers, which were comprehended in the promise which Abraham believed: Isaac being a type of all Believers both jews and Gentiles. The sum than 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 Believers are the children and seed to which belong the promises, john 1.12. Rom. 4.11. Gal. 3.7.9. and 4.28. Use 1. All are not true Israelites, which are of Israel, nor all true Christians, who are named of Christ. As there were many in Abraham's house, who were not his seed: so there are many in God's house, which is the Church, which are not the children of God. See how thou canst prove thy descent from Abraham; it requires more than to make an outward profession. It requires Faith which is the Correlative of the Promise. As Abraham by believing became the Father of the faithful, so thou by believing becomest the son or daughter of faithful Abraham. Children for the most part bear the face and countenance of their Parents, and look like them. Examine thyself. Abraham believed in God; was religious. If he came where there was no Altar, he built one. If he came where was an Altar, he worshipped God. He was also obedient, even to the offering up of his son at God's commandment. Dost thou believe, and religiously worshippest God publicly, privately, doing cheerfully what God commands thee? Surely thou hast Abraham's face; thou art his child. Zaccheus, by his faith and obedience became the child of Abraham. He was no jew, as Chrysostome and others hold, though some say he was. If he were none, be becomes an Israelite. If he were, yet not a child of Abraham by his flesh, but by his faith. In like manner Peter tells women, (whether jews or Gentiles, it matters not) that by well-dooing, they are the daughters of Sara. Art thou an unclean person, a drunkard, a Sabbath-breaker, proud, & c? All the wit in the world cannot prove thee a child of Abraham. Was Abraham such a one? No, no, thou hast another manner of Father, as our Saviour tells thee. joh. 8.44. Thou swearest, liest, stealest, etc. This did not Abraham. Thou, art of thy father the Devil; for in this are the children of God, & the children of the Devil known asunder: joh. 3.10. They that are of God, will do righteousness; and they which are of the Devil, delight in the contrary. Therefore I advise thee to walk in the steps of Abraham, if thou wouldst be his child. VERSE 10. And not only this, but when Rebecca also had conceived by one, even by our Father Isaac, 11. (For the children being not yet borne, neither having done any good or evil, that the purpose of God, according to Election, might stand, not of works, but of him that calleth) 12. It was said unto her, Gen. 25.23. b Or Greater. The Elder shall serve the c Or Younger. Younger; 13. As it is written, Mal. 1.2. jacob have I loved, but Esau have I hated. HEre is another Instance, to prove, 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 prove it then the former of Abraham and Sara. For against that diverse objections might be framed, which have no place here. As, that Isaac was borne of the freewoman, and when Abraham was circumcised; but Ishmael of the bondwoman, and in Abraham's uncircumcision: and therefore no marvel if Ishmael be excluded. Here is no difference. One Isaac, one Rebecca, one Copulation, one Conception, one Birth. No difference of Circumcision and Uncircumcision, and nothing in jacob 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 meant by God to all, but only 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 itself. In the Instance are two things; First, the Affirmation of the matter, verse 10. Secondly, the Confirmation, verse 12. Expounded, verse 13. And not only this: The reading of this verse is divers; some Neither he only, referring it to Abraham; some, Neither she only, referring it to Sara; and then they supply, felt this, or received the promise: but as the words are now translated, are fewest supplies; and that which is supplied, referring us to the whole matter precedent, maketh better for the sense, which is, that it plainly appears in Rebeccaes children, which were Twins, in nature every way alike, that the promise belongs not to all of Isaac or Abraham. This is proved, 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 counsel about the striving of the Children in her womb, before they were borne. Of which, Gen. 25.23. the sum whereof was, that the elder should serve the younger, that is, should be deprived of the birthright, and so of the blessing, and of the Inheritance of Canaan, a type of the heavenly inheritance. For these words are not Historically to be understood of earthly honour and bondage, but mystically of spiritual. For, as concerning earthly, it was contrary, jacob calling Esau Lord, and so behaving himself towards him. This Oracle is expounded verse 13. by another out of Malachi. jacob have I loved, that is, elected, proceeding from God's love; Esau have I hated, proceeding from God's hatred: which is not a passion in God, as in us; but his justice, so called, because it seems hatred to them which suffer it. God hated not Esau as a man, but as a sinner. Ob. But jacob was a sinner also: How came he then to love him? A. Aug. ad Simpl. lib. 1. q. ●. He loved in jacob, not the fault which he took 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, john 13.8. and 15.19. and 17.9. 1. Thes. 5.9. 2. Tim. 2.20. Use 1. As in Rebeccaes womb, there was a striving between Esau and jacob; so in every true Christian, there is a combating between corruption and grace: and as Esau is the elder, so is corruption. Use 2. As in Isaaks family there was a profane Esau, as well as a godly jacob; so is the visible Church a mixed company, as our Saviour teaches by divers parables. Mat. 13. Examine how thou standest in the Church, whether as an Esau, or as a jacob. Use 3. Esau is Isaaks eldest Son, yet rejected: Birth, degrees, and blood, are to be regarded, and are especial favours of God, yet they further not Election. As it was rather a disgrace for Esau to come of virtuous Parents, because he was no better: so do thou account of thyself: then is the blood of thy famous Ancestors thy credit, when thou art like them in virtue. Better the honour of our Families should begin, than end in us. Use 4. Esau is disherited, and yet God gave a law that the first borne should not be deprived of his birthright, namely, without just & weighty cause. Hence Peter Martyr makes a question whether God can dispense with his own Laws. With the judicial and Ceremonial no doubt he may. Concerning the Moral: It is by some answered that he may, and that the Commandments are to be understood with this proviso, unless God command otherwise, for the Law is for us, not for God. But this answer seems to be defective: because the Law being the copy of God's Will, must needs be an unchangeable, and unvarying rule of righteousness. God is a law to himself 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, whoredom, etc. should be no sins, in the sense they are forbidden, seems to be as though God should departed from his own nature, which is impossible. Pareus a very learned man answers otherwise, namely, In orat. paraen. de legum dignitate, usu, & obedientia, ex 1. Tim. 1.8,9. that the Law indeed is an immovable rule even in regard of God, not simply in regard of the whole Decalogue, but only according to some part of it. And therefore he distinguisheth of the Commandments: 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 just or unjust, because commanded or forbidden, and that in these lies that Proviso, Till God command otherwise. But with reverence of that Worthy man, I cannot understand, how at any time, it should be no sin to steal or to murder, in the sense it is forbidden in the law. My opinion is, that the justice in these Laws proceeds from the pure nature of God, and are necessarily therefore willed by him, as well as the justice in the other precepts. My reason is, because the equity of these laws 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 natural and necessary justice of God. The Schoolmen therefore (as I take it) more safely resolve this doubt, who hold that God (saving his justice) cannot command that which is contrary to his law, as that a man should steal, etc. and yet not sin. And therefore wheresoever it seems that God hath commanded the contrary, we 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 took those goods, they were not the Egyptians, but their own, given to them by God, who hath right and authority to bestow those things where and to whom he pleaseth. All things forbidden in the moral law, are sins, not only because they are there forbidden, but principally, because they are contrary to the most just nature and will of God, of which the law is a copy. Use 5. The Elect are beloved, the Reprobates are hated. The love of God includes all favours, his hatred, all plagues and curses: The Elect are happy, 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 having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.) IN this Verse is the Amplification of the second Instance. The sum of the Instance was, that though Esau and jacob were Twins, and Esau the first borne, yet the promise made to Isaac and his seed, was not to be understood of Esau, but of jacob, being so determined by God. So that there is a great difference between these two Twins. 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 having done any good or ill. Here the time hath a double relation: first, to their birth. Secondly, to their actions, or conversation. When they had done neither good nor eviill, 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 have done good or evil, Ephes. 1.4. 2. Tim. 1.9. Jude 4. As it was with Esau and jacob, so is it with us all. Use 1. There is a predestination of men, and because revealed, it is lawful, yea, necessary to be taught (but soberly and discreetly) rather sound to be explained in the Schools, then daily to be inculcated in every Pulpit. It is hard (I confess) to corrupt reason and sense: but let the light of the Scripture be the rule, and not thy blind reason, and it will be in some degree intelligible. Use 2. Here the monstrous opinion of Arminius is confuted plainly, who affirmeth that man dying in the faith, is the object of particular Election. Against which we reason from hence; jacob is elected before he was borne, saith Paul here. But jacob is a type of the all Elect, saith Arminius. In Anal. cap. 9 ad Rom script. ad Gel. Succanum. Therefore (say I) whosoever are elected, are elected before they were borne. Use 3. Hence also is notably confuted the vanity of Astrologers, who upon the calculation of men's Nativities, foretell of their dispositions, fortune (as they call it) and ends, by the Constellation of the heavens at their Birth. Some of them have said, that there is a constellation for obtaining our prayers, another also for salvation. Albu●…azar & Maternus sicut refert Pererius lib. 2. in Gen. cap. 1. num. 59 But these are toys and Impostures, and confuted by this example. For a man is appointed of GOD before he is borne: Therefore his estate depends not on his Nativity. There could be no greater diversity in any then between jacob and Esau; and yet Twins, and borne at the same time and in the same place, and therefore why not under the same Constellation? For jacob held Esau by the heel, and both were but as a long child. If they say that the Motion of the heavens is so swift, that notwithstanding they might be born under divers Ascendants: I would ask, If so swift? How can they discern it? And (with Gregory) than every one is borne under divers Constellations, as his head under one, his shoulders under another, his belly under a third, his legs under a fourth. Again (as Gellius asketh) Noct. Att. l. 14. c. 1. if the same constellation portend the same things, Why then were there many Alexanders, many Aristotle's, and as we may say, many David's, many salomon's, & c? Was there no one borne at the same time with these, or before, or since, under the like Constellation. Now follows the Cause of such difference between Esau and jacob; that one should be loved, and the other hated. The Cause is the stability of the purpose of God's Election, That the purpose of God according to Election, etc. In the words is a Traiection of the Verb, which if it be right placed, maketh the sense plain, which otherwise is obscure. For the sense they would be thus placed: That the purpose of God concerning Election, which is not of works, but of him that calleth, might stand, that is, might be firm. This purpose here mentioned, to be understood about Reprobation, as well as about Election, as included in the contrary. The meaning than is, that God manifested to Rebecca before her children were borne, their different estates, caused by the stable Decree of God, which depends not upon the works of man, but upon the Will of God. Here we have three things. First, the cause of the different estates of jacob and Esau: (viz.) The purpose of God according to, that is, about, or concerning Election. Secondly, the cause of this Election two ways set down. First, Negatively, Not of works. Secondly, Affirmatively, but of him that calleth. Thirdly, the property of this Purpose of God: That it is Firm. doctrine The Doctrine out of the 1. part. The purpose of God's election, specifieth and detenmineth the indefinite promises of the Word. The promise is made to Isaac and his seed: This promise is made good, not to Esau, but to jacob, because it was purposed to jacob, not to Esau. Which appeareth also by the examination of Rom. 11.7. Tit. 1.1. Act. 13.48. Use 1. Here parents are taught the meaning of the Promise; I am thy God, and the God of thy seed. What? That all thy children shall be saved? No: It stands if any, if but One. God promiseth to David and his seed the Kingdom. Shall all his sons be Kings? No. But he, to whom God purposeth it. So among our many children, those only shall have grace to believe the promises, to whom they are purposed. Parents are bound to give good Education to their children; but Parents cannot change their hearts which are corrupt from the beginning. That which decays in Nature, is to be restored only by the Author of Nature. Let Parents arise in these things, to acknowledge the counsel and purpose of God: which is secret many times, but never unjust, and let them comfort themselves in those who have the signs and marks of election shining in them. Use 2. Here also we are taught the Reason why all profit not by the preaching of the Gospel. The promises are the same propounded total; but they are in the counsel of God's good pleasure and purpose made effectual only to the Elect. Thus our Saviour teacheth, saying, Into what house soever you enter, say, Peace be to this house. Luk. 10.5,6. If the son of peace be there, it shall remain upon him, but if not, it shall return. Saint Augustine observes, that Christ says not, upon whom your peace shall rest, he shall be the son of Peace. But where there shall be a son of peace, your peace shall rest upon him. The like reason is for Corrections, and Education, and other means of goodness. They are profitable only to the Elect. Ob. If God offer me the promise, and mean not that I shall receive it, he mocks me: and why am I punished for not receiving it? A. Some think to ensnare God with their subtleties: but it is to be understood, that preaching was ordained by God, not for every man's salvation, but only for the gathering and salvation of the Saints which are mingled here together with the Reprobates. It is of use also concerning the Reprobates, to convince them and to make them inexcusable. Whereby the Elect are stirred up the more to humility and thankfulness, when they see their own Nature condemned in the Reprobates. doctrine The Doctrine out of the second. The purpose of God's Election, and Reprobation, is not of works, but of the will of God, Ephes. 1.4.11. Tit. 3.5. Use 1. The Rule of God's choice is not the goodness which he seethe in the thing to be chosen, though we choose things for their goodness: The cause of Gods choosing is his will. It is the gift of the Divine will, not the desert of human fragility. Divinae 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 jesuits, among whom this is the most received opinion, that the prescience of the cooperation of our Free-will with Grace, and of our final perseverance, is the cause of Election. This cooperation, they say, is respected, not by the way of simple understanding, as possible, but by the way of vision, as absolutely and actually to be. Which vision or foresight of our actual cooperation with grace, is the cause of Election, and in order of reason (as they affirm) goes before it; which is nothing else, but that the goodness of our own wills, is the cause why God elects us. This opinion comes near to Pelagius, but is far from Paul, who affirmeth the purpose of God concerning Election, to be of him that calleth. This also confuteth those, who hold that Faith foreseen is a condition prae-requisite, or a motive cause to Election: most contrary to this of the Apostle here, who affirmeth that jacob was elected, before he had done any works; that Election might be not of Works, 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 God's election might be not of works, but of Faith, whereby it is obeyed to him that calleth. This Gloss corrupteth the Text; and is like an old piece, sown to a new garment: For first, this quite crosseth the meaning of the words, and in effect it should be thus, not of works, but of him that is called; for they also absurdly hold that Faith is of ourselves. Secondly, when there is an opposition between Faith and Works, it is in the point of justification: and Faith not opposed in regard of itself, but of the righteousness of Christ by it apprehended: as it is a virtue, it comes under the account of works, which in as much as they hold, there must needs follow a confusion in the sense. God's election is without Faith, as the cause of it: not without it, as the means appointed to justification and salvation. So also Reprobation is without sin, as the cause discretive impelling: not without it, as a condition, without the which God reprobateth not: as for instance: God considers Esau & jacob fallen in Adam. His authority and power is this. He may save both: and he may damn both, and that justly if he will. Or he may elect Esau if he will and reprobate jacob. But what hath he done? He hath chosen jacob. Why? Because he would. He hath passed by Esau, and reprobated him. Why? Because he would. And this will is just, because Esau hath deserved it. But so hath jacob also. True: but it pleased God to forgive jacob in Christ, and not Esau; as a man having two debtors, may forgive the one, and require the debt of the other, without any injustice. Use 2. This Doctrine affords comfort in tentation: Thy unworthiness may dismay thee: but remember that thy Election depends not upon thy worthiness, but upon the will of God. Let this Doctrine also provoke thee to thankfulness and due praises. Which two uses Saint Augustin makes of his preaching this Doctrine. There is great cause thou shouldst praise God if thou be elect; for it is of his mercy, not of thy deserving. In regard of thyself there was no difference between thee and a Reprobate. If now there be, God found it not in thee, but put it into thee. Consider Esau and judas: in what art thou better than they? Thou art of the same Nature; hewn out of the same Rock: of the same wool (as I may say) and making; Nothing hath parted thee, but the knife of God's Election. Nothing in thee more than in judas, to make him Elect thee. Thou seest many commit lewd things; some, whoredom; some, drunkenness; some, murder; Thou hatest these sins: what is the cause? The grace of God's Election. If God should have left thee to thyself, thou wouldst have proved a judas, or a jezabel. Give glory to God which hath discerned thee: and seeing he hath put a difference between 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, joh. 13.1. 2. Tim. 2.19. as this is affirmed of election; so holds it also of Reprobation. Use 1. Great comfort follows the Elect: Their state is as sure as God is sure. As none can be saved, but they which are predestinated to it, so they most certainly: for God neither can deceive, nor be deceived. So certain (saith one) Nullo detriment●… minui potest summa praecognita l. de voc. Gent. 1. c. vlt. inler opera Amb. In sensu diviso, 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 deed if we consider an Elect by himself without the Decree of God, he may die in sin: but if we consider him with the Decree of God, he cannot. If our Salvation did not for the certainty of it depend on God, but on ourselves it were hazardable, and we must needs despair and run mad in trouble, because we are mutable. The foundation is in God: The marks in us. God hath not revealed to men whether they be Elect or Reprobate. 'Tis not written in every one's forehead: but this is written in the Word, 2. Pet. 1.10. that we must make our election sure, not in itself, 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 marks of the same. There are two special marks of election noted by Saint Paul, 2. Tim. 2.19. Faith: and Repentance. If thou hast Faith, thou art Elect: for only such believe which are ordained to life. Repentance also approves thy election. For we are elected that we should be holy, and God hath ordained us to walk in good works, and to be clothed with righteousness, and the obedience of a new life. If thou sayest, Alas, what shall I do? I find not these marks in me: but the contrary: as Ignorance, Contempt of the Word, Profaneness, Whoredom, Pride, Drunkenness, etc. I answer thee, Yet despair not: but use the means, and submit thyself to them: and if thou be'st elect, they shall become effectual to work in thee all such graces unto life. Some as Spiders gather poison out of this honey. Either of malice, or (as I would rather judge) of Ignorance, blaspheming this Doctrine and saying: If there be Predestination, and so certain; then let us never trouble ourselves about Faith and Repentance: For if I be predestinated to be saved, my sins cannot damn me, if to be damned, my care cannot save me. To affirm this, is horrible blasphemy, for it is in effect to say, that God, who hath given us his word, to teach us to live well, hath therein opened to us a Doctrine of carelessness, and dissoluteness. Which is to deny the wisdom and purity of God. Also they consider not, that by the same act, God both predestinates a man to life, and to the means of obtaining it, which are Faith and Repentance, without which he hath predestinated to save none. A man hath a grievous wound: will he say, if God hath appointed it shall heal, It will heal, though I use no plaster? Will a man neglect to eat, because God hath appointed how long he shall live? Did Hezekiah so for the term of those fifteen years, because of God's appointment? Will a man on the top of an house refuse the ordinary means of safety, and leap down upon these terms? Will we not on these terms trust our bodies, and shall we our souls? In bodily things will we join the means and end together, whatsoever Gods predestination be, and shall we not in spiritual, which are of much more weight? A child is sure of the inheritance, by virtue of some entail, neither can his father put him by it. Will he therefore contemn 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 careful to please God. Abraham, David, Samuel, etc. never argued thus: never any godly man reasoned after this manner: this is the Logic of irreligious and profane wretches. It must needs be an evil way wherein none but lewd beasts walk. Whereas some think that this doctrine also annihilates preaching: I answer that the end of preaching is not to make of Reprobates Elect; but that the Elect thereby should attain the fore-purposed, and promised salvation. VERSE 14. What shall we say then? Is there unrighteousness with God? God forbidden. 15. For he saith to Moses b Exod. 33.19. : I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. 16. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. IN these Verses, and so to the end of the 18. Paul answers an objection, which flesh and blood make against the dealing of God with jacob and Esau, and with the Elect and Reprobates, which hath before been avouched. Here are two parts. First, the objection, verse 14. Secondly, the answer, in the end of the 14. verse, and in the 15. and 16. The objection challengeth God of injustice; after this manner. If it be so, that men are elected or reprobated before they are borne, and when they have done neither good or evil, only according to the will of God: Then God is unjust. But God is not unjust: Ergo. The full meaning of this objection will the better appear, if we hit aright, against what the objection is laid. Master Beza thinketh that God is by flesh and blood challenged of injustice, if he proceed to election or reprobation, before men live in the world, and manifest their deserts: Conceiving that GOD in justice should stay his decreeing of men, till they be borne, and by their life have manifested their goodness or illness. Others, and the most are of mind, that the objection ariseth from God's unequal dealing with equals: jacob & Esau are equal in birth, in corruption, etc. neither having deserved better or worse than other, yet God loveth the one, and hateth the other. At this flesh and blood stumbleth, complaining of injustice, and acception of persons. For a just judge dealeth justly, when he dealeth alike, with like Malefactors: either than let them be both elected, or both reprobated, both saved, or both damned. The first opinion raiseth the objection from the time of the Decree. This from the Persons about whom the Decree is. I approve this to be the best, upon a reason taken out of Paul's answer, verse 15. the which is applied to the Persons, not to the Time. For if the objection lay from the time, Paul would and should have answered, I will have mercy, when I will have mercy, and not, upon whom. The answer unto this Objection is twofold: 1. General. 2. Special. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The General in the latter end of the 14. verse. GOD forbidden: strongly denying the Proposition: as if he should say: This is to be holden of all, that GOD is just in his ways, and the contrary not to be so much as thought. For even to think that God is unjust, is blasphemy deserving execration rather than answer. The Syriake Translator reads it, God forgive, noting thereby the heinousness of such thoughts. The special answer is verse 15.16,17,18. and hath two parts. The first, proving God is not unjust in electing, verse 15, 16. The second, that he is not unjust in reprobating, verse 17, 18. In the first, are two parts. The first, an Authority proving that GOD is not unjust in electing, verse 15. The second, a Determination of the point, verse 16. according to the truth of verse 11. The Authority which Paul voucheth, is taken out of Exod. 33.19. & is the speech of God to Moses, either of the people rendering the reason why all that were guilty of the Calf were not handled alike, but some punished, other spared: or of Moses self, when he showed him his glory, declaring it to be not for Moses his merit, but of his own mercy: which way soever you take it, the Question is, wherein the force of the reason should be, to prove that God is not unjust in. Election and Reprobation. Interpreters say generally thus: It is mercy to be elected, not justice: therefore God is not unjust, because mercy violates no justice, but injustice, as contrary unto it. The force of the argument is put in Mercy: but I take it, that it is better, and more plainly to be understood, if it be put in justice, or rather the authority of God. For the understanding whereof, observe, that justice is taken two ways. Either generally for the whole company of virtues, and so it is the Rectitude and Perfection of the Divine Nature, or specially for that which gives Suum Cuique, every man that which is his: and this is either Commutative or Distributive: in both is equality. In the first; Arithmetical, of Quantity. In the second; Geometrical; of Proportion. Commutative justice is not in God, in as much as it confists in equality of giving and taking. But none give to God equal things, according to that they take; as a penny for a pennyworth. Neither is Distributive justice properly in God, but according to similitude. For he giveth to his creatures what he thinketh good, not according to their merit, but according to his own pleasure. Now this giving, according to this justice, is to be considered in God, either as he is God, or a judge, or a Lord. As God; Psalm. 51.1. and so it is his goodness, making and preserving all things: so communicating his goodness, that those things should be which are not; and those things be well which are. This is that goodness and justice which the Saints implore, being pressed with their sins, or with the cross. As a judge of all; and so he punisheth the wicked, and delivereth the godly. As a Lord; and so he will have this to live, 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 lieth in these words: On whom he will. As if he should say, I will have mercy upon jacob, and not upon Esau, because it so pleaseth me. I have a mere authority over all, and it is in my power, to give to one, and to deny to another, without injury of either, which am bound to neither. I may do with mine own what I will. The Objection conceives God to proceed in this business as a judge; but Paul shows that he proceeds as a Lord, who manumits of his bondservants whom he pleaseth. Saint Augustine compares God to a Creditor, and us 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 rejoice; if thou dost pay it, yet hast thou not whereof to complain. I will have mercy and compassion. This mercy and compassion, which in man is with a passion of the mind, grieving for the harm of another, is in God a will without grief or perturbation to help the miserable. The first word signifieth freely to love, the other to put on motherly bowels, as the true mother did toward her child before Solomon. So then, etc. v. 16. This is the conclusion; the sum whereof is as if he should say, That which God ascribeth to himself, is not to be ascribed to the will or power of any Creature: but God ascribeth wholly to himself our Election and salvation: therefore, It is not in him that willeth or runneth, but in God that showeth mercy. It is not in him that willeth or runneth. Some apply this to Esau's running, but it serves not his turn, for jacob by the mercy of God obtained the blessing. Some apply it to jacobs': but it was not that, but God's mercy which holp him. But the best is to understand it of Election: That Election is not of jacobs', or of any man's willing, that is, free-will, or good desires: or running, that is, good works; but of Gods will and mercy, which was averred before, ver. 11. The cause of God's mercy, is his mercy. doctrine The Doctrine out of these three verses. Though God save some, and condemn others, yet is he just. Gene. 18.25. Rom. 3.5,6. Math. 20. Use. 1. Imitate Paul's zeal when God is challenged by unjust persons: God forbidden, saith he, having indignation. Alas our coldness! If it be a matter touching our own Reputation, we are red-hot: but though God be a thousand ways dishonoured, we are keycold. Use 2. In all things acknowledge God to be just, though thou understand not the reason of things done by him. Search not into the reason of his will, but submit thyself. For he will have mercy, on whom he will have mercy. He justifieth the These upon the Cross, and condemneth some Infant. Here chamber thy tongue, remembering that GOD is the chief lord Stat pro ratione voluntas is good in God: he willeth it so to be, therefore it is just. For a thing is not Just, and then God willeth it: but God willeth it, and then it is Just: his will being the cause of things, and the rule of all right. Say not, Why will 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 never be unjust. If he reprobate sinners, it is just, because it agrees with their deservings. If he elect the sinful, it is just, because it agrees with his goodness. A Carpenter having divers trees before him of like bigness, marks one to be sawn into board, another into sparrs, etc. If we ask him, why he lines out one tree thus, & another thus, he will answer, that he means to employ one of them for timber for the roof, another for other uses in the building: But if you ask why he chose this tree for such use, rather than another, all being of like goodness; he will judge the question unreasonable, and allege his will: so beyond the will of God, no inquiry must be made of the cause of the Election and Reprobation of men. To this we may apply that of Augustine, Si non vis errare noli velle judicare. Aug. tract. 26. in john. in a matter not much unlike. God chooseth this man, refuseth that, both being a like guilty before him. If thou wouldst not err, inquire not the reason. Let whoso will search this deep, but let him take heed he break not his neck. Thou seest some are rich, some are poor: some Englishmen, some Spaniards: some Noble, some base. Thou seest this, and accusest it not: why then accusest thou God to be more unjust in willing this man to be an elect, that man to be a reprobate? Let us praise that which is done, because it is safe to be ignorant why it is done, God having hidden the reason from us. Use 3. Mercy presupposeth misery: therefore, when we were elected, we were considered as miserable. Use 4. The state of the Elect is certain, noted in this phrase; I will have mercy, upon whom I will have mercy. Even as Pilate by the like manner of speaking, denied to change that which he had written: john 9.22. That which I have written, I have written. Which manner of speech we use, both when we will not have the reasons of our doings inquired after, nor that which we have done to be altered. Use 5. Arminius, who holdeth that it is in man's power to be saved if he will, and that grace is effectual, by the event: is here confuted plainly; when all is attributed to the will & mercy of God, and nothing to the will of man. Grace is not effectual because free-will willeth: but free-will willeth because grace is effectual. VERSE 17. For the Scripture saith unto Pharaoh: Exod. 9.16. Even for this same purpose have I raised thee up: that I might show my power in thee, and that my Name might be declared throughout all the earth. THat God is not unjust in electing, appeared verse 15.16. That he is not unjust in reprobating others of equal condition with the Elect, is showed in this Verse; and in the next verse both are concluded. This verse is to be referred to these words, ver. 14. God forbidden. For the Scripture saith, etc. The proof is from a testimony of Scripture; where we have first, The Quality of the testimony: and secondly, The Substance. The Quality is, that it is written. Hence is to be observed, that Paul plainly proves these dark points by the Word of God. Use 1. Paul's practice is for the imitation of Ministers. doctrine Use 2. Hearers are to receive nothing, but that which is signed with the hand and seal of God, as we receive no money, but that which hath the arms and seal of the King. Use 3. The Scripture is a competent judge of controversies of faith, because it saith to Pharaoh; it speaks to us: it is no mute letter, as the Papists affirm. For indeed it speaketh not only of things contained in it, but to us: As the statutes of the Land, not only contain the will of the King, but call to us for obedience. The substa●…e of this testimony, is taken out of Exo. 9.16. where is declared how God deals with Pharaoh: For this purpose I have stirred thee up, etc. I have stirred thee up. That is, I have raised thee up * Beza. , or I have created thee b Culu. super Exod. , or I have raised thee up to be King c Rupertus. , or I have reserved thee alive, that thou shouldest not die of those plagues d Chald. para. et Septuag. , or I have made thee remain e jun. et Trem. , or I have stirred up the evilness of thy heart, not made thee evil f Ansel. , or I have stirred up thy sin, that thou shouldest be worse, not giving thee repentance g Aquinas. , or I have stirred up thy mind to resist * Piscator. , or rebel a Martyr. , or I have continued thee alive, to make thee an example of my justice c Ambrose. , or as Pareus, (referring it to the whole story of Pharaoh, I have created thee, left thee to thyself, made thee King, stirred up thy rebellious mind, etc. 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 Martyr. ,) I have stirred thee up, etc. 2. The End of it: the glory of God. The Argument to prove that God is not unjust in reprobating equals, is this; No man ever challenged God to be unjust 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 unjust, but good, by the nature of contraries; for that is evil which dishonoureth God, that good, which glorifieth him. But to reprobate equals, properly tends to the glory of God. For hereby his power is declared. Therefore it is not unjust. For all creatures were made to set forth God's glory, according to his, not their will. The Turk commands his Vassals to destroy themselves, to show his power. Is this just? No. Yet is God just, in reprobating for this end: Because those which he reprobateth, deserve it by their guiltiness. doctrine God is not unjust in reprobating sinful men, to show his power. For there are three things here to be considered. 2. Sam. 16.10 job 34.17,18,19. Prou. 16.4. Habac. 1.12. 1. The right of GOD: to whom no man may say, Why dost thou so? 2. The end: not the damnation of men, but his own glory. 3. The evilness of the reprobate: in whom God always finds just cause, not only to damn them, but also to destinate them thereunto. Use 1. Pharaoh & Tyrants do nothing in persecuting the Church, but what God appoints: therefore be patiented. Use 2. Look to thy end. As Pharaohs wickedness brought him to the bottom of the Sea; so will thine bring thee to the bottom of hell, if thou repentest not. Use 3. Say not, nor think, that the doctrine of Predestination is hard or unjust. Is it hard that the excellent properties of God should be made known? We complain not that the creatures should manifest their nature by their actions: why should we complain of this in the Creator? The chiefest knowledge we have of the creatures, is by their effects: and though it be not the chief way whereby we know God, yet is it an excellent way: we have 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 God's power known, and that is good. His authority also; and that is good: His vindicative justice, and that is good: His mercy and truth, and that is good: So the Elect are stirred up to praise 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 lawful) Physicians begged the body of a condemned person, to anatomize it, that the punishment of the dead might further the good of the living; and as Apothecaries of dead men's flesh make an expedient treacle: so God makes treacle of the Reprobate, to do the Elect good, by stirring them up to praise him for their mercy, and to repentance, to the purging out of the venimousnes of their corrupt nature. God will glorify himself upon Reprobates, though it be nothing to their ease: they will not glorify God in the manner he will, but they shall glorify him in the manner they would not. Thou dishonourest God in thy life, saying with Pharaoh, Who is the Lord? and trampling under thy feet his holy Commandments; shall God lose his glory? No, he will have it spite on thy heart: he will get himself glory in condemning thee: He will make thy sins bring forth glory to his Name, as some times he brought light out of darkness, and as the Physician draws preservatives out of rank poisons. But for all this, let none sin, because God shall thereby be glorified: as no man who hath his wits, will wound himself, that the Surgeon may be condemned for his skill in healing him. For sin turns to God's glory, not of its own nature, but by accident through the power of God. No thank to the sinner for it; the praise of it is Gods. O that our grievous sinners, old Adulterers, horrible Blasphemers, grinding Usurers, monstruous proud persons, etc. would repent; what glory would come to God thereby and praise! what rejoicing and thanksgiving would there be in the Church! what melody in our Father's house, at the coming home of these lewd Prodigals! How should themselves feel the sweet of it! But if thou repentest not, thou shalt have everlasting smart, and God everlasting glory, in thy condemnation. VERSE 18. Therefore he hath mercy, on whom he will have mercy, and whom he will he hardeneth. THis Verse is not a new objection, as some have thought: but a Conclusion of the two branches of the reason from Scripture, brought to prove that God is not unjust 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 Divine will are good. But Election and Reprobation are effects of the Divine will. Therefore. Or thus. He that by an absolute right doth what he will, dealeth not unjustly. But God by an absolute right electeth some, and overpasseth others. Therefore. Here are two Emulations. The first of the Elect: He hath mercy on whom he will. The second of the Reprobate. Whom he will he hardeneth. The sum of these is before delivered, we will now consider of them so, as we shall note some things not before spoken of. He hath mercy, on whom he will have mercy. See of this before, verse 15. Whom he will he hardeneth. This is very difficult, and to be made plain. 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 understood, so is this. And as large a sense as Having mercy hath: so large must hardening have. Than not only of Actual having, but of the purpose it must be understood. He should have said, He stirs up to destruction whom he will: but he saith, he hardeneth, that he may show how he stirreth up, namely by hardening. Hardness is an estate of a corrupt heart, whereby it is disposed to all evil, yielding no obedience to God: and it is threefold. First, Natural, which is the estate of all men. Secondly, that which is contracted by a custom of sinning, as a path is hardened by continual trampling of passengers. Thirdly, judiciary, which GOD inflicteth upon men as a judgement. This is here meant: for finding all in their natural hardness, he hardeneth, that is, reprobates whom he pleaseth. Q. But all hardness is fin. How then can God be said to harden? A. There is a difference between hardness and hardening. Hardness is sin, but to harden is not always so: and this is from God not as sin, but as his just judgement. For it is not possible that by him we should sin, by whom we repent, and rise from sin: even as bitter water and sweet issue not from the same fountain. It is from God that we stand, from ourselves that we fall. God is said to harden properly (not by making soft hearts to become hard, for Pharaohs heart was never but hard; nor by putting hardness into the heart, as the Papists unjustly charge us to affirm; nor by only suffering us to be hardened, which is the opinion of the Papists, dreaming idly of an idle permission in God: making him like the Poet's jupitor, who was feasting in Aethiopia, while things went out of order; but) three ways. 1. By forsaking: not making it hard: but not taking the hardness away. He hardeneth, that is, he softeneth not. He hardeneth, not by putting in hardness, but by not putting in the softening oil of his mercy, as the Sun causes darkness, by withdrawing his light. 2. By punishing: for finding the heart hard (if he please not to pardon it, and to soften the heart) he inflicteth a new hardness, as a punishment of the former. And this he instilleth not, but effecteth three ways. 1. Either by Satan, to whose power he delivereth such a heart for him to work upon. 2. Or by themselves, giving them over to their own hearts ●usts. 3. Or by the preaching of the Word. For as the middle region of the Air, 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 he is spurred forward, the more goes backward: By actuating and exciting the present evil inclination of the Creatures, by propounding an occasion to manifest it: as the Sun, being in itself most clean, by the force of his beams, draweth out of a dunghill stinking and unpleasant vapours. Hardness then is caused by the Commandment, Occasionally, by our own malice Meritoriously. By Satan, Efficiently. By God, judicially. So Satan is the Tormentor, a sinful man, the guilty person. God the judge, and that a Just one, who knows how to use evil means well; being no ways the cause of sin, as sin; but always ordering it for his glory, and the good of his Elect. For sin is like a Ship. Man the Mariner. Satan the spirit or wind. God the Pilot at the stern, directing all things to his glory. doctrine The will of God is the cause of Election and Reprobation, as hath been showed before. Use. 1. Our goodness or illness is not the cause of Predestination. In election, is excluded the merit of man, and the debt of God: and yet it is to be confessed, that some way the goodness 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 Compositively: there is no cause, but Gods will, Consider it resolutely: and our Vocation is the cause, whereby we know it. In Reprobation our illness is excluded, as a special personal discretive cause: but not as a necessary condition, or general meritorious cause, without the which God will not reprobate any. Use 2. Here also appeareth, that man fallen, is the subject of Predestination. Of election it is, because it is called mercy, which presupposeth misery, and faultiness. It is of Reprobation, because it is called hardening. Now this is a Rule, that God hardens none, but such as are hard before. Neither can it be avoided, by an interpretation of Actual Hardness: For here is to be remembered, that Paul speaks of God's purpose, as hath been observed before out of Martyr. And, if he actually harden none, but them which are hard, neither did he ever purpose to harden but such. Also if it be not here to be understood 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 delivered: and thus do most Interpreters understand this secret. Augustine often calleth the subject of God's Decree, The Damned Mass. Lege doctissimam Aug. Epist. quae est ad Sixt. presb. num. 105. That Mass (saith Anselme) Ibi gratuita est indulgentia, ubi justa poterit esse vindicta. Ansel. to which death is due. Hereby is perspicuous both the Mercy and justice of God. Because there is a free Indulgence, where there might have been a just revenge. He loved jacob by a free Mercy; he hated Esau, by a due and deserved judgement. They that against this pretend the absolute right of God, observe not, how this way that Absolute right is more excellently manifested, when Authority is attributed to him, among all mankind being guilty, to save or to damn all, or none, or some at his own pleasure. An absolute Monarch, who hath power of life and death; if his subjects should rebel, hath by his absolute power, just right to pardon them all if he will, or some, and not others; whereof he needeth give no other reason then his pleasure: But sure he could not be counted a just Lord and Governor, if out of a plea of absolute command, he should devoid from his protection, and cast off any his subjects without relation to any Rebellion, or other crime. If you ask whether God can annihilate all things? I answer, Yes. If whether he can reprobate good Angels, or Men (for Angels and men to be neither good nor bad, is an idle fiction) I say he cannot, by the perfection of his nature, which can not but love goodness: as Augustine excellently: He rendereth good for good, because he is good. Evil for evil, because he is just. God for evil, because he is good and just. Only he rendereth not evil for good, because he cannot be unjust. He that is elected, cannot boast of his merits, and he that is reprobated, cannot complain but of his merits. Use 3. A hardened heart is a most heavy judgement, which the more it is upon a man, the less he feels it: and the further he is from the possibility of Repentance and Salvation. When God gave the Devil leave over job, he made havoc: so when the heart is given over to the Devil, he rages in it. He must needs run headlong into all evil, whom the Devil drives, as those Swine of the Gergesens into the Sea. Of all judgements, God deliver me from this: Hell only is worse than it. But thou wilt say, that this is spoken of Pharaoh, and that thou art an Elect. Show then thy Election by thy works. Use 4. The property of hardness is not to yield 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 sharpness, nor softened with any moistening, is hard. Hereby know thy heart. If no threatenings & Monitions of the Word, (which is a hammer) breaking the rocks, and a sword piercing thorough can prevail with thee; jer. 23.29. Heb. 4.12. Esa. 55.10,11. nor any exhortations or entreaties of the Word (which is as rain) can persuade or soften thee; nor any Afflictions move thee: but all these things are as an Arrow shot against a brazen wall, thy heart being as the scales of Leviathan, who laughs at the shaking of the spear: Surely thou hast a heart hardened, which if it continue to the end, is a most certain sign of Reprobation. Seek therefore a soft heart, which is a most singular blessing of God. The way to have it, is 1. with reverence to hear the Word. 2. to meditate of God's mercy. The remembrance of his father's house, made the heart of the Prodigal to relent. 3. To pray for a soft heart, for it is the gift of God. VERSE 19 Thou shalt say unto me, Why doth he yet find 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 cavil, and Paul answers, verse 19.20,21,22,23. There are two parts. 1. The Cavillers objection, verse 19 2. The Apostles answer, verse 20, 21, 22, 23. Why doth he yet find fault? That is, so as he punisheth. Who hath resisted his will? The will of God is distinguished to be his secret or revealed will. His secret will, is the will of his good pleasure, whereby he determineth of things which himself will do. His revealed, is that which is manifested in his Word, commanding things to be done by us. His revealed will is refused of the wicked; his secret cannot be resisted of any. The Interrogations imply Negatives: as thus: If his Will be the Cause of Reprobation, than he hath no reason to complain, Because his Will cannot be resisted. Here are two parts. First, the objection. Secondly, the proof. The objection in these words: Why doth he yet find fault? It is form thus; If Gods will be the cause of our Hardening: he hath no cause to find fault. But the last is denied. Therefore the first. The Proposition is proved, thus. Whose will bringeth a necessity of sinning, he hath no cause to find fault with those sinners. But Gods will brings a necessity, and cannot be resisted. Therefore. Concerning this Objection, before we come to Paul's answer, we will propound two Questions: in the answering of which, the force and infirmity of this cavil will appear. Quest. 1. Whether a Reprobate be in such an estate, that he cannot but sin? Quest. 2. If he be in such an estate. Whether it doth excuse him? Answ. 1. To the first, I answer affirmatively, proved, Gen. 6.5. jer. 12.23. jam. 2.12. Mat. 18. So that a Necessity of sinning lies upon Reprobates: which is double. 1. Of Nature. 2. Of the Decree. The first is Inward, coming from an inward beginning, which being corrupt, of necessity that which proceeds from it, must be corrupt also. As fire, heat, the sun, light: so corruption bringeth forth evil necessarily. joh. 3.6. That which is borne of the flesh, is flesh. So that, though the act itself of volition be always most free, yet now, through corruption of nature, all men's wills are necessarily, both weak to attain the good, and perversely inclined to that which is evil. The other necessity is that which followeth the decree. For things are necessarily upon supposition that God had decreed them. Principiatum sequitur natura principij. Yet the decree is not the cause of sin, nor compelleth thereunto: but God finding the nature corrupt, decrees of it as he finds it. Use. 1. The Philosophers erred, who thought none were evil by nature, but by imitation; and that vice is not borne with us, but comes afterward. Erras, si existimes nobiscum nasci vitia, superuenerunt, ingesta sunt. Sene. ep. 9.6. Use 2. Also the opinion of the Papists, and Arminius, is hereby confuted; who hold a power in the will, of itself not to sin. For the understanding of the truth 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 faculty in an intelligent nature, freely choosing or refusing the object, as it appeareth under the show of good or evil. The form of this freedom is, that by an inward beginning, it freely, without any violence, affects or rejects the object. This freedom is distinguished, to be a liberty of contrariety or contradiction. The first is, when we choose one of two opposites, as good or evil. The latter is, when one thing being propounded, we freely choose it, or refuse it. The first was in Adam, and (being of morals) is not in us. In the second, the object is to be distinguished: for it may either generally be considered, or particularly. If generally as evil, than we have not this liberty: If particularly as this evil, than we may have such liberty. Necessity is twofold; of coaction, of immutability. The first is contrary to the nature of the will; the second is not. Actions are either natural, as to eat, drink, speak, etc. or civil, as to buy and sell, etc. or moral, as with or against the Law: or supernatural, as to believe and repent. In some natural actions there is a liberty of contrariety & contradiction. So also in civil. In moral, there is no liberty of contradiction in the general, but in particular. In good actions, as they are rightly performed, there is no liberty at all in a reprobate, or unregenerate man, qua talis. The Question between the Adversaries and us, is about the liberty of Contrariety in good and evil in the general. The liberty of the will is not taken away: the liberty of the person is. For Adam's liberty is taken away, but the liberty of the will is not, neither can be, but that whatsoever it chooseth, or refuseth, it chooseth or refuseth freely. The liberty of contrariety, 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 immutability, both by an inward beginning, and also by the decree, and a freedom I say of contradiction, but not of contrariety. Arminius thinketh, that if the will be determined to one part, it loseth the freedom, which is manifestly false. For God is the most free Agent, yet is his will, by a most absolute necessity, tied unto that which is good: he being both most freely and most necessarily good. The Devil is now by a double necessity evil, and yet freely evil: so our wills are free, though determined, because they are not compelled. And whereas the Arminius avouch, Vide Aug. tractat. 26. in joh. that God cannot determine the will to one part, without destroying it, it is near unto blasphemy. If Orators can persuade by their eloquence, cannot God, by the sweet power of his Spirit so persuade the heart, and determine it that it cannot actually resist, whatsoever the possibility be in regard of nature uncorrected? If they say that such possibility still remains in the will to come into act; I would feign know what good they will say the Spirit hath done in us, when the nature of our wills is as evil disposed as before grace received? If God cannot determine our wills infallibly to one part, than it shall be possible for the holy Angels and glorified Saints to fall from their happiness, which is horrible to affirm. For they hold that the will of man lost nothing of its inward virtue by Adam's sin: not receives any virtue or strength from grace in the way to conversion. But to return, we thus conclude; that the unregenerate sin freely, and yet necessarily: yea, by how much the more necessarily, by so much the more freely, because their will hath brought upon them this necessity. Our will is always free, though it be not always good. Ob. If there be no other freedom, why are we exhorted to choose the good, and to refuse the evil? An. The reason is set down by Leo; Ideo datur praeceptum, & praecipientis quaeratur auxilium. Leo ser. 11. de Quadra. Therefore (saith he) is the precept given, that perceiving our weakness, we might seek for help from him that gave it. And indeed hence we should be admonished, to seek the setting free of our wills from evil unto good; which is only by the power of God: that as in the state of corruption we have a free necessity unto evil; so in the state of regeneration (perfect) we may have a free necessity unto 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 answer is negative: 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 necessity of nature or of the Decree. Not by necessity of nature. For its the nature of the devil to do evil, 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 themselves by it, but rather condemn themselves for it, as David and Paul. Psalm. 51. Rom. 7. Besides, not God but ourselves hath laid this necessity upon us. Adam willingly obeyed the voice of his wife, and brought upon us this condition which I call necessity. Indeed, if God had created us under such a necessity, or now did compel us, we desiring to do good, there might be some excuse: but it is not so; nor so. Neither doth the necessity of the Decree excuse. For God doth not by his decree force us to evil, but finding us evil, & prone only unto it of ourselves, he decrees we shall be so: and knows that so we would be, though he should never decree. And thus he leaves us to ourselves, who have no more power to leave sinning, than a stone hath, not to go downward if it have no impediment. God forceth not the drunkard, or swearer, but they voluntarily, and with desire commit these sins, as their own consciences testify. judas 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 upon covetousness. God governs the wills of the wicked, but he takes not away either the will from man, or freedom from the will, but he moves their wills according to their own Natures, as he moves the heavens with a circular motion, fit for the nature of it. And when God moves, than the will freely deliberates, and willingly of itself consents. So that we may conclude this, with that of Bernard: Bernard ser. 8. super cant. The will bringeth a Necessity upon itself, so that neither the Necessity can excuse the Will, nor the Will exclude the Necessity. When Adam finned, he blamed his Wife: and she blamed God himself, and we have sucked the same milk. But remember thou, that God is not the cause of thy sin, but thyself. If thou smartest for thy faults, thank thy abominable and wicked life, of which thou art the Cause: GOD the Avenger. VERSE 20. Nay, but O man, who art thou that * Or answerest again, or disputest with God. repliest against God? Shall the thing form, say to him that form it b Esay 45.9. , Why hast thou made me thus? 21. Hath not the Potter c jer. 8.6. Wisd. 15.7. power over the Clay, of the same lump to make one vessel unto honour, and another unto dishonour. NOw follows the Answer to the Cavil, which is either personal to the Caviller in these two Verses, or real to the Cavil, in the two next Verses following. In these two verses, the sauciness of Cavillers is reproved, which appeared in that they submit not themselves as they ought to have done, but out of their pride petulantly word it with their Creator, going about to bring the Decree of God's Predestination, under the Rule of their blind and Carnal Reason, which is as possible as to gather up all the Sea into a Nutshell. Here are two things. First, a Reprehension. Secondly, an Amplification. The Reprehension is in these words: But, O man, what art thou that repliest against God? Where we have 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 nothingness, 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? Dost thou reply against God? Paul seems to speak in some heat, his affections and holy zeal being stirred, at the malapertness of the Caviller, as the words and Interrogations show. What art thou, O Man? These words have great weight, as Anselme observes, and call man to the consideration of himself. A greater Abasing could not be (saith Chrysostome) this making him of less account, then if Paul had said in plain terms, that man had been nothing, as David saith, What is man? Compare a worm to us, and us to God, and there is more difference between us and God, then between the basest worm and us. This Reprehension is amplified by a similitude; where we have 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 form, say to him that formedit, Why hast thou made me thus? Shall the wood quarrel with the Carpenter? The Iron with the Smith? The Clay with the Potter? This last is Paul's Similitude, taken out of Esay 45.9. and by proportion teacheth, that Man is not to quarrel with God about his Predestination. Shall the Pot say to the Potter, Why hast thou made me of this fashion? It is the worst fashion; A man without hands might have made as good a one. Much less may man which is but a potsheard, argue the case with God, complaining of his Decree. For there is more difference between us and God, then between the Pot and the Potter, though an Emperor were the Potter, and the Pot never so base. The force of this similitude is confirmed, verse 21. from the Right and Authority of the Potter over his Clay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hath not the Potter power, that is, authority over his Clay, & c? The reason is from the less. The Clay may not expostulate with the Potter, having power of the same lump, to make one vessel to Honour, and another to dishonour. Much more hath God authority of the same damned and Apostatical lump, to harden some, and to have mercy on other some. As therefore the Potter is not to be reprehended in his doing, so neither GOD in his: who hath more authority and power over man, than the Potter over 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 Honour the Elect, the vessels to dishonour, the Reprobate. Here are two things sound taught. First, that as the Potter hath power over his Clay, so God hath more over 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 unjust, though from among men of equal Corruption, he choose some, and reprobate others. In those he chooseth, he is exceeding good; and in those he refuseth, no way culpable, neither taking away any goodness, nor adding any evil to the Reprobate; but of base stuff (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 be angry with his Pot, if it remain 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 soil which it hath gathered since he made it. So if we had remained as we were at first created, God would not have been angry with us: but we are corrupted, and therefore he may justly be offended. doctrine Corrupt man, is not to dispute against God, about his judgements, job 9.1,2,3. So job acknowledgeth while he was himself; but being tired with affliction, he forgot himself, Chap. 23.3,4. For which God sharply reproves him, though otherways a just man, Chap. 39.35. Is this to learn to strive with the Almighty? He that reproves God, let him answer to it. Then job cries peccavi, acknowledgeth his vileness, craves pardon, and promiseth amendment, verse 37, 38. Use. 1. If thou be'st a Preacher, put on Paul's spirit: be godly-bold, to reprove gainsayers, and eat not the Word thou hast spoken from God, for the Calumniations of Cavillers, or to please any mortal wight. Use 2. Reverence the secrets of God. Inquire not a reason of his doings, which thou canst not understand; if thou couldst understand it, thou shouldst much more understand that thou hast no reason to complain. Acknowledge that to be just which God doth. There are many things which he hath not revealed, search them not, much less censure them: Shall base subjects censure the doings of their Prince? or call Princes wicked and unjust? If we dare not do thus to mortal men, much less ought we to the Immortal God. God suffered the Gentiles about 2000 years to walk in darkness, and then he reveals to them the Gospel. What is the reason? Is there more merit in us, than was in our Elders? No: Our Impiety is alike. Who is able to comprehend the reason? We see the thing, we understand not the Cause. Again, among the multitude of Infants which die, 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, Original sin: The whole number is guilty. If you consider personal Innocency: the whole Sum is without fault. human wisdom and righteousness finds not what to say, but divine Grace finds whom to elect. The reason is hid, but the gift is manifest. Some man lives civilly, yet for want of Christ's righteousness is damned: some live wickedly, even almost to their very end, and then through Faith and short Repentance are saved. This is not unequal, because a secret, but therefore equal, because it is certain that it is God's judgement. That which is by him decreed, we know not till it come to pass, and when it is come to pass, we may not complain of the Issue, because it is certain that God ought not to have done, otherwise than he hath done. The householder in the Gospel opposeth his power and authority to the complaint of the Caviller: so the Power and Authority of God freeth him from all attaint of injustice, specially in reprobating and electing corrupt men. In these therefore, and the like secrets, say with David; Psal. 39.9. I should have been dumb, and not opened my mouth, because thou didst it. Thou mayst be reproved for curious searching into things not revealed, but for a sober study of things revealed thou shalt never be reproved: Things secret are for GOD, things revealed for us and our children for ever. Deut. 29.29. Though thou attain not the reason of many things: yet labour to know whatsoever God hath revealed, and give not over such study, as a man which is graffing, giveth not over, because he understandeth not the reason why the fruit followeth the Nature of the Imp, not of the Stock. Use 3. God is compared to a Potter, we to Clay. God commanded jeremy to go to the house of the Potter, jer. 18.2. there must he study a Sermon. The Potter's clay and wheel must be his books. If we will with jeremy go down to the Potter's house, we may learn many excellent things. 1. Contentation. Some are poor, some deformed, some base, etc. These when they look upon others which are, with Noble, comely, beautiful: They usually say with discontent, God might have made me as they are. But go then to the Potter's house, who makes Pots of all fashions, & for all uses, and they complain not. Hath not the Potter power over the Clay? and hath not God much more over us? Labour for Faith and Repentance; these graces will make amends for all other defects. In unseasonable weather, in violence of fire, and other calamities, many say, O what a hard case is this! But thou, O man, go to the Potter's house, and learn to let God alone with governing the earth: and howsoever things fall cross, with Ely, say 1. Sam. 3.18. It is the Lord, let him do what seemeth him good. And with Mauritius, remember that of David: Righteous art thou, O Lord, and just are thy judgements. 2. Consolation. God is as the Potter, and we are the clay in fashioning upon the wheel: as the Potter doth not roughly handle his clay: so God hath a tender care over us: as the Potter knows his Pot can endure but a little knock, and handles it thereafter; so God knows whereof we be made, he remembers we are but dust, Psal. 103.14. and pities us. 3. Humility. Dust and Ashes, and Clay, why art thou proud? Why spendest thou so much time in painting, powdering, pranking thy body? Thou deckest but a piece of Dirt. But it may be thou excellest other in fashion or use. Yet thou art of the same metal, thou art clay. Remember that a potsheard overlaid with silver, is a potsherd; and gilded clay is clay, be not proud. If any extraordinary thing be in thee above others, it is not of thee which art but clay, but of the Grace of the Potter. 4. The fear of God. Psal. 2. For he can make or mar us at his pleasure. He hath a Rod of Iron, wherewith he breaketh the wicked, as a Potter's vessel. O that our profane wretches, who wallow in whoredoms, drunkenness, vomiting, blasphemies, and poisoning 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 stamp them to powder? Be wise now therefore, ye wicked. Can the earthen Pot abide the stroke of an Iron Rod? or a mortal sinful man, the vengeance of an Angry God? The Potter dasheth against the wall the Clay that will not be fashioned: So what should God do with thee, if thou wilt not be fashioned by the ministry of the Word, but throw thee into the bottom of hell? As therefore thou seest the Clay to follow the Potter's hand, and to receive a fashion, according to the guiding of his hand: so be thou flexible and pliant under the means appointed for thy fashioning, that thou mayst be a vessel of honour. VERSE 22. What if God, willing to show his wrath, and to make his power known, endured with long suffering the vessels of wrath a Or made up. fitted to destruction, 23. And that he might make known the riches of his glory, on the vessels of glory, which he had afore prepared unto glory? IN these Verses is a real answer to the objection, which was this. If Gods will be the cause of hardening, then (saith the Caviller) I would see, how God can justly punish me, if in process of time I obey him not. Paul's answer is from the manner of God's dealing, namely, that he may justly punish, because he suffers them with long patience, not only giving them space to repent, if they can or will, but also affording them many outward helps which he is not bound to do. And because they might object, that if GOD would give them grace, they also would obey; and why did not GOD destroy man, having sinned, and create him anew without sin? Paul tells them that God could give them grace, or have created man anew, but it is his pleasure to suffer wicked men with much patience, that he may make known his power and wrath upon the wicked, and so declare the riches of his mercy on the Elect. And what hath any to do with it, if God would have it so, who doth all things justly? Here is a Reticentia, whereby something is to be supplied. If God will, what is that to thee? or what canst thou say against it? For the meaning, this is to be remembered, that principally these two verses speak 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 form 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 Original, signifieth not only a Vessel by the hollowness capable to receive and contain things, but an Instrument or any utensil, as all the ministering vessels in the Tabernacle, as Firepans, Tongues. Besoms, etc. are called in the Hebrew, by the word here used: 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 unto it. Act. 27.10. Now it may be translated an Instrument; but more fitly and fully a vessel, such as we use to contain things liquid or dry. So that the Reprobates and Elect, are vessels upon whom God poureth Wrath and Mercy, as we power Water into a Vessel. A Vessel in Scripture is applied two ways. 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 Sex, 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 lump. Secondly, they serve both for one general use, that is, for God's glory. Their main difference is, that the Reprobates are Vessels of Wrath unto Damnation: The Elect, vessels of Mercy unto Salvation; and both for the glory of God. A vessel of Wrath is such a one upon whom GOD will will show no mercy, but will be angry with him for his sin, leave him in it, and at last take vengeance on him for it. A vessel of Mercy, such a one upon whom God purposeth to show mercy, in forgiving his sin, bringing him out of it, and unto salvation. Here care is to be had of distinguishing some like phrases, as a Vessel of Wrath, and a child of Wrath. These differ. A child of wrath may be a vessel of Mercy, but a vessel 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 vessel of wrath the Destination of such a one to damnation. But a child of Disobedience and a vessel 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 God's Decree in both, is God's glory, but the end of the vessels decreed, is their honour or dishonour. The Reprobate are prepared: but God hath prepared the Elect. This diversity of speaking is not without great weight. The Reprobate are prepared or fitted. By whom? Doubtless by God: but yet the Participle Passive, here used, and not of the Elect, notes that all the preparation of the Elect unto glory, is of God: of the Reprobate to destruction, is both of God and of themselves. Of themselves, being apta, fit, of God, being aptata, fitted to destruction, for that pravity in them, whereby they are fit to be destroyed. To destruction: Not as it is the misery of the Creature, but the way to glorify the Creator. doctrine Both the Elect and Reprobate are God's Vessels. The Elect prepared to glory, the Reprobate to destruction: That they are vessels is proved, 2. Tim. 2.20. that they are prepared as aforesaid, 1. Thes. 5.9. Use 1. There is great difference between the Elect and Reprobate; both in their use, and end; and hereby appears the happiness of the Elect, and the misery of the Reprobate. 1. For use: The Elect are for Mercy, the Reprobate for Wrath. When God pleaseth to show mercy, the Elect are brought forth. When Wrath, than the Reprobate, who are the proper subject of Wrath, as the Elect are of Mercy. As the householder hath divers vessels, some for base uses, and some for the use of his Table, and he useth not the base vessels at his Table: so God will for nothing but for vengeance of the Reprobate. And as the Apothecary hath divers boxes and pots, in some of which he putteth nothing but Cordials, in other nothing but poisons, 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 tools which he useth about stones and gravel, about which he useth not his choice tools: so if God hath a base work to effect, he hath a Reprobate, if a more honourable, he usually hath one of his Elect at hand. If Christ be to be crucified, he will not use the Virgin Mary or such choice pieces; but a judas, a Pilate, a Caiphas, and such like. We preach Mercy: if thou be a Reprobate, it is not meant to thee. We 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 pouring down, the Reprobate looks after it, and thinks to have it; but be deceives himself. When a Father is cutting bread among his Children, their little eyes are upon every piece that is cut: It may be also the dog stands by (Reprobates may not grudge the comparison, whose state is worse than the dogs.) The dog it may be stands by, and gapes for the bread: but the Father gives the bread to the children: he gives to the dog also, but it is a cudgel or whip, and spurns him from him. So Mercy is the children's bread, it hangs not for the Reprobates tooth. 2. There is great difference also between the Elect and Reprobate, in regard of their end. The Elect shall be saved, the Reprobate, assuredly damned. Sometimes he useth the Reprobates as a rod, to chastise his children, but when he hath served his pleasure by them, he deals with them as he did with the King of Assur, Esay 10.5,12. he throws them into the fire. God useth them, who cannot but use them well, and they do no more but what he hath appointed; and when they have done according to his secret appointment, they shall be damned, for not obeying his revealed appointment. Yea, he will make that which they do against his will, to serve his own will, and our good. judas is sick of Covetousness, so that he will do any thing for lucre: God will make the covetousness of judas serve for his glory, and the eternal safety of his Elect. Use 2. The Reprobates are prepared and fitted for destruction: not simply only for God's pleasure, but also for their own desert; for if they deserved it not, it would be his pleasure to save them. Use 3. God prepares the Elect for glory. He saves none, but he prepares them by sanctification, and so makes them fit to be saved. The Elect do not by and by from a corrupt estate go to a glorified: but a fitting and holy preparation comes between. If a man have a garment, he will have it fit before he wear it, so God will have us cast into new mould, that we may be fit for heaven before we come there. If thou livest in drunkenness, whoredom, pride, etc. These things make thee fit for hell, but as for heaven, being such, thou art sure never to come there. Use 4. An Elect and Reprobate are discerned, not by their matter; for they are both vessels of the same lump; but by their use. Look therefore what is within: what doth God put into thee? Is there any of the heavenly liquor in thee, as Faith, Repentance, love to the Word? Is Christ there with his merits? Those which have these rich graces in them, are vessels of honour. But if there be nothing in thee but Infidelity, Pride, Hypocrisy, Covetousness, etc. and they continue, without questioning, thou art a vessel of dishonour. It may easily be known what we have within: for as a Pomander if you chafe it, yields a comfortable smell; and Assafaetida or the like strong thing if it be rubbed offends; so deal with one truly godly, and thou shalt hear nothing but savoury and gracious speeches; the opening of his mouth will be as the opening of a Box of sweet ointment: thou shalt also have none but conscionable dealing at his hands. But deal with a wicked man, uncalled, and he will some way or other, by evil words, or deeds, discover the carrion-like corruption of his heart. Now follows the second part of these two verses, which is the consideration of that which is spoken of the Reprobates; which is, that he suffereth them with long patience, etc. Where we have the Act: He suffers them. He doth not make an end of them at once, but suffers them. Secondly, the end: Which is to be conceived in a double respect. First, of the Reprobates, to show his power and wrath upon them. Secondly, of the Elect: that so the riches of his mercy and glory toward the Elect, might more famously appear. VERSE 22. Endured with long-suffering the vessels of Wrath. IN these words is contained the Act we spoke of: which is enduring: amplified two ways. First, by the manner, with long-suffering. Secondly, by the object, The vessels of Wrath. Long-suffering is a dilation of revenge, though we be provoked. Though the Greek word be here translated long-suffering, yet properly God cannot suffer: for all things are active in God: and whatsoever suffers, or is patiented, fails either in the essence, faculty, or Energy. The word here used, is hard to be translated into our Tongue, we borrow from the Latins to express it in one word, by longanimity. Between which longanimity, and patience, Chrysostome observes this difference: Chrysost. hom. 2. in Epist. ad Colos. Longanimity is towards them of whom we can, Patience toward them of whom we cannot be revenged. So also Augustine: Aug. l. de. Pati. Patience is said of God, not that he suffers any evil, but because he expects sinners to conversion. doctrine God is patiented towards sinners, even Reprobates, joel 2.13. Romans 2.4. 2. Pet. 3.9. He endured Cain a long time, suffered him to live, to build Cities, to beget Children. So he suffered Saul, judas, etc. Use 1. Be thou patiented after the example of thy heavenly Father; whose child how art thou, if thou sufferest not, but repayest injuries? Socrates, a Heathen Philosopher, would willingly neither suffer, nor do no wrong: but if he must choose one, he would rather choose to suffer, then to do. But what speak we of Heathen, when we have God himself patiented toward Reprobates? Say nor, I will recompense evil. God himself yet bears with a number of hellhounds Reprobates. Christ is not yet revenged, nor the blood of the Saints. Wilt thou be moved at a cross-word, and thirst after Revenge? It may be sweet to the flesh, but it is hateful to God. If thou hast put up wrong once or twice, thou thinkest thyself worthy to be chronicled, as a rare example of Patience. How many thousand times hast thou provoked God, and yet he forbears thee? Do thou likewise toward thy neighbour. Remember the Parable of the merciless Debtor. Mat. 18. Give the Pardon thou askest: Forgive, that thou mayest be forgiven. When thou canst so bridle thy affections, that being provoked, and in thy power to revenge; and yet for conscience towards God thou forbearest, think thou hast profited. That argues true Nobleness. Posse & nolle, Nobile. Use 2. For God to bear with his children which provoke him, is much: but to suffer his enemies, who seek not his favour, and are the worse because they are forborn; to suffer a drunkard, whoremonger, etc. to live and long, and to have great means, and to hold his hands must argue an Infinite perfection. Alas, what had become of the best of us, if there were not such longanimity in GOD? We had not lived to read these things. God might have taken us away in our sins; if he had called us out of the world, some ten or twenty years ago, before we had repent, how should we have done? If he had used Martial law to Manasses, Paul, Mary Magdalen, they had not shined now to the comfort of sinners: He suffered the ill manners (the word is significant) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 13.18. of the Israelites forty years in the wilderness. Consider thou which readest, how long he hath suffered thee: let it move thee to repentance, and to praise his patience. Use 3. Here is comfort for poor sinners: God is patiented toward Reprobates, much more will he be toward the Elect. He which long forbears Tyrants, drunkards, Enemies: will he be hasty & inexorable toward his children? If he spare them which never grieve for their sins, never regard his Word, will he not much more spare them which repent that they have offended him, which tremble at his Word, and seek his favour? If the Reprobate fare so well, much more will he abound to us, in all riches of Grace and Consolation. VERSE 22. To show his wrath, and to make his power known. THe end of God's longanimity in regard of the Reprobates, is (according to these words) to declare his powerful wrath in their condemnation. In these words we will first consider certain things here attributed to God, and then the matter itself 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 revenge with grief and perturbation, through the boiling of the blood about the heart. It is called of the Hebrues, Aph, because it discovers itself in the dilating and contracting of the nose thrills. Thus is it in us. Such a thing is in God, but not with perturbation; for God is not subject to passion. As God doth not repent as man doth, yet repentance is attributed unto him: so also may it be said of Anger. As repentance is in GOD without grief or error: so wrath, without passion or perturbation. God is said to repent, when he changeth that which is done, and to be angry, when he punisheth that which is ill done; not being 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 divine perfection: namely, his vindicative justice. Anger is attributed to God after the manner of men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but it must be conceived after the manner of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For God doth that in his holy and quiet judgement, which we do in fury and rage. As there is difference between an Enemies cutting off a limb, and a Surgeons: so God, as a Surgeon, without any passion, cuts off, that is, punisheth evil men. As when we speak to children, we lisp as children b Quotiens barbaros alloquimur ill●rum lingua utimur, et cum pueris aliquid dicere volumus eorum more balbutimus, etc. Euthy. in Psal. 6. , so the Spirit speaks to us of God, in terms suitable to our capacity: calling his justice, wrath, to make us afraid to sin. doctrine The Scriptures describe God angry with sinners, Exod. 32.12. Numb. 11.1. Psal. 7.6. Use. Fear to offend God, for he can be angry; and when angry, who knows the power of his wrath b Psalm. 90.1. ? As his grace is incomprehensible toward his children: so is his anger toward his enemies. We desire his Grace, let us eschew his Anger. Lord rebuke me not in thy wrath, saith David c Psal. 5.1. : praying more against that, than against bodily sickness. God's frown is worse than 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 Psal. 2. vlt. . Do they provoke me to anger, and not themselves to their own confusion, saith the Lord e jere. 7.19. ? For if the frown of a Prince be the death of the subject 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 frown, sin would do it, it is so hateful to him. As Anger, so Power is attributed to God: but anger improperly, this properly. It is always active in God. In him is principium agendi, not patiendi, to do, but not to suffer: for this argues defect, as was said before. This power is Almightiness; and it is absolute or ordinate. By the first, he is able to do all he will, and more than he actually doth will: for as there is in God a knowledge of things which never were or shall be, so is there Ability to do that, which he never will shall be done. He can raise up of stones children to Abraham, and give Christ more than 12. legions of Angels: but we never read he did so. By the second, he can do all he will, notwithstanding all opposition, and that in an instant. Q. Can God do all things? A. It is a shameful question for the Creature to move of the Creator. Some things are in possible to God, because he is God: of which a pious observer of God's majesty would have us not to say, God cannot do them, but, they cannot be done. Those things are impossible, which any ways 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 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 ut quae facta sunt, facta non fuerint: non videt hoc se dicere, saciat ut quae vera sunt, eo ipso quo vera sunt, falsa sint. Aug. lib. 26. cont. Faust. ca 5. . So God cannot lie, or die, not for want of strength, but because he wants no strength; for these are works of weakness, 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 do what he will. Luke 1,31. Math. 19.28. He is called Almighty, 2. Corin. 6.18. Use. This doctrine is like the cloud, which was light to Israel, but darkness to Pharaoh and his host. If thou belongest to the Israel of God, remember God is Almighty. Many promise more than they can perform: GOD can give being to all his promises. Pray with boldness, trust on him with boldness, whatsoever thy own reason, or the world object. He is able to give, and to maintain his gifts, that thou mayst persevere. I know in whom I have believed, saith Paul; 2. Tim. 1.12. In whom Paul? In him who is able to keep my soul, saith he. With this Christ comforts his sheep: john 10.29. My Father is stronger than all, and none can take them out of my Father's hand. If thou be'st profane, remember that God is able to make good all his threatenings. Doth it not affright thee to consider? Doth it not make thy heart to shake? Vana sine viribus ira. Anger without power is in vain; but God hath anger and power. O humble thyself to this Almighty judge of the world, who infinitely hates & is offended with sin, and hath infinite power to execute his vengeance and displeasure upon sinners. Let all the ends of the earth fear him; so doth our blessed Saviour admonish; Math. 10.28. Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in Hell. The matter itself in this end, is, that God lets wicked men alone, and suffers them to have a being here, which are not worthy to tread upon the earth, that all the world may take knowledge of his anger against sin, 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 years, Gen. 15.13,16. To this purpose also is there a speech uttered by our Saviour to the Scribes and Pharisees, and the rest of the jews, me thinks it is a fearful one, Mat. 23.32. Fulfilye the measure of your father's iniquity. They were monstrously wicked, yet he bids them go on to fulfil their measure. Why? That they may be made examples, and that the world may ring of his judgements which he will bring upon them, for all the blood which was shed upon the earth, from the blood of Abel, to the blood of Zachary, verse 35. Use. 1. There is no Injustice in the reprobation of men; because they deserve it, and it serves to the setting forth of God's glory, and for the getting himself a name. It is most necessary that the justice and Power of God should be known: but without the Decree of Reprobation, and Execution thereof we could not so well know them. A man may know the sweetness of honey by reading, and by report: but a fuller knowledge is attained by taste. So we may know the justice and power of GOD by his Word: but when we see examples of these, this experimental knowledge is far more excellent. Use 2. Many times we see a wicked notorious wretch to be advanced, to live long, to prosper, and to enjoy an overflowing cup of outward blessings: while God's children (a great deal better men,) are poor, despised, and crossed on every hand. This is a sore tentation. This is the Atheists Argument: If there be a God, or a providence: Why do his enemies prosper? Why doth he not bless his own? This posed David, Psul. 73. and troubled jeremy. jer. 12. But they and we are taught that God heaps good things on wicked men, not that he likes their courses, or had given over the governing 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. Grieve not then, nor grudge at bad men's thrift: it is convenient: nay, it must be so. These things are but preparatives to their greater judgement. But alas, wicked men think not so: they say, Let the Preacher say his mind: I am sure, whatsoever I am, I thrive, I prosper, I have good crops, etc. O, they know not, that they are as Oxen fatted for the slaughter. If thou be'st rich, thou thinkest thyself happy, though a wicken man: but thou shalt pay dear for all one Day, when Dives will wish he had been Lazarus: Nay, for the hope of that Day, the poorest man that feareth God, will not even Now change states with the richest upon earth: For Mary hath chosen the better part. Luke 10.42. Further, if thou marvelest at the great power and pomp of the Turk, who wastes God's inheritance, filling the places of the Apostles chiefest labours with detestable doctrines; or at the pride of the Pope, who plays the Devil, in burning and raging against the Saints: Remember there is a Day coming, wherein they shall be made examples; and that God will get himself a name, glorious and magnificent in their destruction, foreprophesied in the Revelation. Reu. 17. Use 3. Sin not in hope of Impunity, which if it be long, is a strong enticement to offend: For GOD is patiented, not that thou shalt quite escape, but that thou mayst be made an example. Because sentence is not speedily executed, ungodly men take courage to offend: Eccles. 8.11,12,13. But though a sinner do evil, and live long, yet it shall not be well with him in the end. The Drunkard, or unclean person, etc. offend once, and feel no judgement, yea, a second and a third time, and God takes them not in hand: Now they think God sees not, hath forgotten, and will never mark. Ah, Fools, which consider not that the more they sin, and are not punished, the more their reckoning increaseth. They deal with God, as the Birds with a Scarecrow, at first it makes them afraid, but seeing it not to stir, at length they come near it, and light and sit upon it. So at first, the wickedest man is afraid to offend, but through impunity he hardens himself to commit iniquity. But though God hath woollen feet, yet he hath Iron hands. He spares them, to have the greater stroke at them. All this while, he is whetting his sword, and every sin makes it the sharper: he is preparing deadly Arrows, and is long in drawing his Bow, because he means to have a speeding shoot. The old World is an example, so is Sodom, yea jerusalem, famous jerusalem is an example of this. There was never any place so abounded with blessings as jerusalem, (our unthankful England excepted.) How long did God spare▪ How often did he forewarn? And when nothing would serve, how was his patience turned to fury! and her mercy into judgement! Not a stone upon a stone! Her rivers flowing with milk and honey, turned into blood! The surviving Inhabitants and their posterity, vagabonds, dispersed this 1600. year, over the face of the earth. Let England, so long spared, so greatly blessed, look to it; yea, let every one look to it. This is a time of patience, without wrath. There is a day coming of wrath, without patience: Let the patience of God move thee to Repentance. VERSE 23. And that he might make known the riches of his glory, on the vessels of mercy. HEre is the end of Gods showing his wrath and power on the Reprobates, after his long enduring them; namely, that he might show the riches of his glory on the Elect. Contraries illustrate each other, being laid together: Contraria juxta se posita magis illucescunt. So these things by comparing: not that God's justice and Mercy are contrary one to the other: but that their effects in contrary subjects, are after a contrary manner. There is no difference between the divine attributes, but only rational, in regard of our conceit; which difference also ceaseth, when the operation of our understanding ceaseth. For as it is the same Sun which hardeneth the Clay and softeneth the Wax: So it is the same will in GOD, which showeth mercy on the Elect, and justice on the Reprobate. God maketh the Reprobate drink off the very dregs of his wrath, that the relish of his immeasurable goodness might by comparison be the sweeter to the Elect. And that: this Particle (And) is not in some Copies, and the Ancient read it not, and indeed without it, the sense appears the more plainly: but being in very approved Copies, it would be here taken (as often it is) for, Even. The Riches of his glory. Glory is that whereby God appears to be glorious, and is to be glorified. Now he appears glorious by the effects of his goodness and power, whereby he is willing and able to save. The Interpreters for the most part, here interpret it, of his mercy: but I think, God's power also to be understood: and so the opposition is notable. His mercy to his wrath, and his power in showing 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 hebraism, where Glory is not the addition, but riches, noting (as usually) abundance. So we say a man rich in plate, land, etc. which hath store of these things. That he might show his most rich and abundant glory. doctrine The wrath showed on the Reprobates, doth amplify and commend the mercy to the Elect. God's saving 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 goodness of God to the Israelites. So also the drowning of Pharaoh and his host: and their deliverance noted: Exod. 14.30,31. Use 1. Here are two comforts. First, the riches of glory laid up for the Elect, comforteth against our present baseness, and disgrace put upon us by the world. Secondly, we have friends here: but many times we fail of their help: either for want of love in them, or for want of power: But God wants neither: nay, he is infinite in both. He hath riches of glory. Whatsoever thou wantest, as Faith, Repentance, etc. Ask and thou shalt have. That fountain can never be drawn dry. Learn Humility. For thou didst never earn or purchase the happiness thou hast and shalt have: and that there should be such difference between thee and a Reprobate, it comes from the riches of God's glory. It is not a little thing or ordinary, which God gives his Elect, but riches of Glory: the pledge of it here in Faith and Sanctification, the perfection of it hereafter. To bring us to this estate, and to make us capable of such glory, cost the treasure even of heaven: the richest jewel there, even Christ jesus was pawned for it. Forget not to be thankful: And that thou mayst so much the more do 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 reserved. How doth God deal with us, as though we were Princes children, who indeed are beggars brats! He takes a Reprobate, and scourgeth him with Scorpions, to fray thee from sin, and to show thee his love. When thou feelest thyself dull to praise God; consider how God hath discerned thee from the Reprobates, than whom, in thyself thou art not better so much as a hair. If God had saved all, it had been an Infinite mercy, and an Infinite cause to praise him: but Now seeing many are damned, to them which are saved, it is the more cause of thanksgiving. The Sun is glorious and beautiful: but if the Moon and every Star had as much brightness, 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 useth his Elect, to hear how graciously Christ speaks to them: Come ye blessed: to behold Them go triumphing to heaven, and themselves thrust down with the Devil to hell. To see what they lose shall more torment them, then that which they feel. This shall even cut them to the heart, as may by proportion be gathered out of the Gospel. Luke 13.28. There shall be weeping and gnashing of teeth (saith Christ to the Reprobate jews) when ye shall see the Elect in the Kingdom of heaven, and yourselves thrust out. Apply this to all occasions of mercy to thyself, which thou observest others to want. Wouldst thou be stirred up to praise God for our long peace? Compare England with France, & the Low-Countries; this will do it. Wouldst thou for the Gospel be provoked to thankfulness? Consider their misery that live in Turkey, or under the darkness of Popery. Thou hast riches, understanding, health, the use of thy limbs, etc. When thou seest a man Lunati que, or a poor lame cripple begging a penny of thee; Remember that God offereth him to thee, not only that thou shouldest be compassionate to relieve him: but also to make him thy glass to behold the mercy of God to thyself; who could have put him into thy estate, and thee into his. Be from hence thankful, lest God cast thee into such an estate (for he can do it) that so by a hard comparison thou mayst learn to be more sensible of his goodness, which thou hast received. Thus did God declare i●… jerusalem by his Prophet, that they should serve Shishak, that they might see the difference of his service, and of the kingdoms of the earth. 2. Chron. 12.8. Consider wisely, & be thankful. VERSE 24. Even us whom he hath called, not of the jews only, but also of the Gentiles. HItherto hath been showed, that the promise was never made nor meant to the only carnal seed of Abraham: Now follows the other part of Paul's Answer, that it is made to the Elect of all Nations. And he falls into it from the occasion of that which is vers. 23. delivered of the vessels of mercy and glory. For in this verse he shows who they be, and by consequence who are Abraham's seed, to whom belong the promises; and that by an effect of election, which is Calling. This calling is enlarged by a distribution of the Subject, viz. jews and Gentiles. The Argument or sum of the words is: That the seed to whom the promises pertain, are the Elect, which are not the jews only; but the Gentiles also: nor all the jews, but only the Elect. The first is approved, verse 25, 26. The last, verse 27, 28, 29. Then follows a collection from these things, verse 30. to the end of the Chapter. Even us whom he hath called: Calling is an action of God's love whereby he calleth men to salvation. It is twofold. 1. Outward, when we hear the Word preached with the ear of the body. 2. Inward, when God bends the heart to believe the promise offered, and swayeth the whole man to obedience. Pareus. This is here meant; not of the jews only, but also of the Gentiles: Not all the jews, nor all the Gentiles; but of the jews and Gentiles: the Proposition being partitive: some singulars of both. doctrine They which are effectually called, are elect vessels of glory: for the execution of the decree of election gins in Calling, Rom. 8.30. Tit. 1.1. joh. 10.16. Act. 13.48. Use 1. In time passed they sang: God is known in jewry, his name is great in Israel; at Salem is his Tabernacle, and his dwelling at Zion. Psal. 76.1.2. Psal. 79.6. jerem. 10.25. Luke 2.32. Acts 10. Then were the Prophet's bold to say: Powere out thy wrath upon the Gentiles: Yea, we were as dogs: But now he that is the glory of Israel, is the light also of the Gentiles. Peter could not understand this without a vision. The jew, the elder brother, could not endure his younger brethren to be entertained: but they had no reason for it; for neither did we grudge their glory, neither doth our admittance, but their own infidelity exclude them from God. Truth it is, that in all times of the jews excellency, some few of the Gentiles were received into the fellowship of the promises, as job, jethro, Ruth, etc. for the salvation of some, and for a witness unto all: but now, the multitude of the Gentiles receive the Gospel. quibusdam esset in remedium, omnibus in testimonium. Amb. de voc. Gen. Whether jew or Gentile, such as are called are the elect of God. It is not the having, or wanting of the prerogative of Nation, Sex, Condition, etc. that makes or mars. In Christ, saith Paul, Galat. 3.28. (not in a Christian Commonwealth) is neither jew nor Gentile, etc. But all, rich, poor, masters, servants, jews, Gentiles, have an equal right in Christ: which I think was shadowed, Exod. 30.15. Where the rich shall not pass, nor the poor diminish. Art thou rich? if thou be'st not effectually called, thou shalt be damned: Art thou poor? If thou be'st effectually called, thou art rich. A poor man wanting grace, is twice miserable: and a rich man believing, hath a double portion. Nemo dicat ideo vocavit me deus, quia colui eum. Quomodo, coals, si non voceris. Augu. There is nothing in us which is the cause of effectual calling: He calleth us. Good desires and thoughts, etc. follow calling, as calling follows Election, and Election the mercy of God. We are the subject of Calling; but power to obey the Calling of God we have not, till God hath created it in us. As water, being by nature cold, may be made hot, and yet it hath no natural inclination to heat: so the Flesh hath no ears to hear, nor eyes to see, but as GOD createth them. Neither doth God give us a power, and we educe it into act, but both power and act as from God. The preaching of the Word is God's ordinary voice to call. First, be thankful that this voice soundeth among us, for it soundeth not in all places of the world. Secondly, that thou hast ears to hear: without hearing, a voice profits not. Hearing is the sense of learning. Faith comes by hearing, how miserable then wert thou, if thou wert deaf! for deaf men must needs be miserable, being deprived of the ordinary means of faith: howsoever, such deaf which are elected shall be saved. For God is not tied to eyes and ears, he can save without these; yet great is the comfort of hearing. He that hath ears to hear, let him praise God, and hear. Thirdly, that thou hast a mind to understand that which is taught, for every one cannot: as fools, and frantikes, and such a one might God have made thee. Fourthly, that thou hast a heart to obey: for many have the Word, and hear it, and understand it, being witty and apprehensive, and can discourse of it, yet are most profane in their lives; they know evil, but have no power to avoid it: when thou seest such, take occasion to acknowledge the mercy thou hast received. Use 4. We may know our Election by that which follows it; The foundation of our Election is in God; The tokens of it are in us. That is immovable; These are infallible. A principal token is Effectual vocation. By this (not by extraordinary revelation, Paul knew he was a vessel of honour, as he saith, Even us whom he hath called, etc. Examine thy Election by thy inward calling: God hath often outwardly called thee by his Word, but thy heart knoweth that thou hast not obeyed: but if thy heart answer as an Echo in obedience, than art thou elected. Show thy election by thy reformation, and by thy good fruits. Many are like that son, Math. 21.30. who said to his father he would go, but went not. They have some fleeting motions and purposes of Repentance while they are at the Sermon; but afterward return to their vomit. Even as a melancholic man is cheered with Music while the Instrument soundeth, as in the example of Saul, but after are vexed with the evil spirit. So many are moved, it may be, to tears for the present, who afterwards rejoice in evil. While Felix heard Paul, Acts. 24.26. he trembled: so a man may have some sudden motions and glances of sorrow, while Paul preacheth; but the continuance of these things, being powerful to a daily increase of godliness, is a comfortable mark of our election. The Word is the instrument of Calling: wait upon it, & remember, the time of calling is called a Day. Some days are very short, and the longest have an end. It may be thou hast spent thy day, even to the last hour, in vanity and rebellion: look to it, the time is short; if thou diest uncalled, 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 Beloved, which was not beloved. 26. And it shall come to pass, that in the place where it was said unto them, Ose. 1.10 Ye are not my people, there they shall be called the children of the living God. IN these two verses, the Apostle proveth, that to the Gentiles belong the promises as well as to the jews: and that they have an interest also in Christ, by Calling and Election. And because the jews could not endure this, he brings two Testimonies out of Osee, as if he should say; This that I writ, and this that daily is fulfilled, concerning the calling of the Gentiles to Grace, is nothing else but that which God long ago caused the Prophets to preach unto our Fathers: for the Prophet Osee, brings in GOD himself calling the Gentiles, his beloved, 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 applied to the Gentiles by similitude, as some have thought. For these terms, A Nation not beloved, Not the people of God, are constantly in the Prophets taken for the Gentiles. The matter than is thus to be conceived. God commands Osee to rebuke the Israelites by a Parable, Consul Pareum super Oseam. wherein he is commanded to take to wife Gomer, and to beget children, which he doth. He takes Gomer, that is, he preacheth Gomer, which signifieth Consumption, Desolation, and utter Vastation to the Israelites. The effect of this Sermon, is said to be a son, begotten by the Prophet: at whose Sermon, the Israelites grew worse and worse, for the which they are called by God, jidsreel: that is, Dispersion. He preacheth Gomer again, and begets a daughter, whose name is, Lo-Ruchama, No mercy: that is, the people persist in their sins, and therefore God threateneth to show them no mercy. He preacheth Gomer the third time, and Lo-Ammi is borne; that is, Not my people. By which name, for their incurable perverseness, the Lord threatens them with extreme abjection. And, that they should not complain, that if they be cast off, than the promise to Abraham, that his seed should be as the sand, should fail: 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 chief be fulfilled: a greater company of all Nations becoming the children of Abraham, then ever the Israelites were. For as all the sand is not on the shore of Canaan; so not of the jews only, but of the Gentiles in all the world, is a posterity to be borne unto Abraham. In these verses is a double description of the Gentiles; The 1. of their estate before their calling, expressed by Negatives: Not beloved; Not receiving mercy; Not my people. The 2. of their estate after their calling, expressed by Affirmatives: My people, and Beloved, The children of the living God. This second estate is amplified three ways; First, from the place: In the place, not in the stead, but in the place; as in England, France, Denmark, in any place. Not only the Rivers of Canaan, but All Rivers shall flow with Milk and Honey. Yea, the Honey and Milk of Canaan shall flow into all countries: As a River being stopped, overflows the banks, and drowns all; even so the stream of God's mercies being stopped in Canaan by their sins, flows over into all parts of the world. 2. From the means or Instrument of conveying this grace to all Nations, which is the preaching of the Word, notified in this word, They shall be Called. 3. From the excellency of their state unto which they are called. The jews were called the people of God. The Gentiles shall be called his children. It is more to be the son of a King than his Subject. This is amplified by a Title given to God, whose children they are: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tacit. in Zen. The Children of the living God, so called in opposition to their Idols which they served: or because of his bounty a●… goodness, giving life and all happiness to such as worship him: as the Heathens called their chief god by a Title so signifying, as the Cause of life. doctrine The Calling of the Gentiles to the state of Grace and Salvation, was long ago 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, etc. Use 1. In all scruples have recourse to the Scriptures for satisfaction, by the example of Paul. The jews were offended that the Gentiles were preached unto. Paul tells them that it was so foretold by the Prophets. It should not therefore have bred in them scandal, but rather confirmation of their Faith, seeing the event to hold correspondence with the Word. Let us apply it thus. Many are troubled and puzzeled, because of heresies, and erroneous opinions, and because such as fear God, are mocked and hated. This should rather confirm us in the Faith, because such things are foretold. These things (saith our Saviour) joh. 16.4. I have said unto you, that when they come to pass, 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 Saviour foretold; Mat. 19.30. Many which are first shall be last, and the last shall be first. As therefore in the dark thou lookest not about, but to the Lantern, that thou mightest not stumble: so in these evil days attend to the Word, and thou shalt be satisfied. Use 2. We are Gentiles; we ought to consider what we were, that we may be stirred up to thankfulness, for the grace we are come unto. Ephes. 2.11,12. We were without Christ, aliens from the commonwealth of Israel, Strangers from the Covenants of Promise, without hope, yea, without God in the world, and walked abominably. But now we are beloved, and the sons of the living God. To be the people of God, was not always the estate of England: but time was, when we were like the Indians and Armenians. O, the darkness that was over the face of our land, about 80. or 90. years ago! What grace and light have we above our Forefathers! Be thankful, England, and show forth his virtues, who hath called thee both out of the darkness of Heathenism, and Papisme, into his marvelous light. Yea, let every one in particular apply it. What were thou before thy effectual Calling? It may be, a drunkard, an unclean person, profane, unconscionable, etc. but now a Son or Daughter of the living God. Praise thy God, who hath loved thee, and delivered thee out of the power of darkness, translating thee into the Kingdom of his dear Son. I was (saith Paul) 1. Tim. 1.13. etc. a blasphemer, etc. but God hath showed grace. Therefore to the King everlasting, etc. be praise and honour for ever. Use 3. Highly esteem of the Word, by which so much grace is conveyed unto thee. Many are like proud serving-men, which are ashamed to be seen in their Master's livery. If thou be'st not ashamed of thy Master Christ, be not ashamed daily to wait upon him in thy livery, which is the hearing of his Word, and the receiving of the Sacraments. Use 4. Examine whether thou be beloved, and the son of God indeed, or Titular only. The jews gloried, that they were the people of God, when he would not acknowledge them. And the Devil can transform himself into an Angel of light, and seem to be one. Wilt thou for his fair show say he is a good Angel, perceiving the black drifts of his temptations? So many seem to be the children of God, who in their conversation express the affection not of children, but of enemies. Thy Conscience tells thee, thou drunkard, thou Strumpet, thou painted Sepulchre, that thou art a Pagan, though thou hast the outward badge of a son, of one beloved. Nay, thou art so much the less beloved, because bearing the badge of God, thou servest the Devil. If thou be'st God's Spouse, keep thyself chaste to him: if his son or Daughter, honour him. If of his people; learn his Statutes, and obey them. It is a grievous thing, to be cast out, to be divorced from God, to be disherited of heaven. He is the everliving God, to save his children, and to confound them which are his enemies. VERSE 27. * Esay 10.22.23 Esay also crieth concerning Israel, Though the Number of the children of Israel be as the sand of the Sea, a Remnant shall be saved. 28. For he will finish the c Or account. work, and cut it short in righteousness, because a short work will the Lord make upon the earth. 29. And as Esaias said before, e Esay 1.9. Except the Lord of Sabbath had left us a seed, we had been as Sodoma, and been made like unto Gomorrah. IN these verses Paul proveth that not all the jews, yea, not many, but a very few shall be saved: 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 saved. A Remnant notes a small Number in comparison of the whole. Saved: The Prophet Esay saith, shall return: not only from the captivity of Babylon, but from sin, as appears, verse 21. They shall return unto God. Hence one observes, Gualther. that none can be saved, but they which return, that is, which repent. The Amplification is fourfold. First, from the Person bearing witness, which is Esay. Paul delivers not this in his own Name, which he knew was odious to them, but in esay's, a Prophet of chief account. Paul was not inferior to Esay, nor his Testimony of lesser Authority: for they wrote by the same Spirit: but he knew they would except against him: therefore he takes one, against whom lay no Exception. Observation. It was a great corruption in the jews, to examine truth by the person: and a foul fault in many among us, who have the Word in respect of persons. If the Preacher be of their Cut, they will hear him, and admire him, how sillily so ever he speaks; but if he be not, they esteem not the Word, though never so sound delivered. 2. From the Manner of the Testimony: He cried: wherein, some note the Prophet's zeal, which also should be in all Ministers, but others understand it of plainness and boldness also: as if Paul should say to a jew, What? Art thou angry, because I speak so plainly and boldly of thy rejection? Is not Esay as plain 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 saved. Anselme notes the jews to be as the sand, in regard of their barrenness of Faith, which is true; but here it signifies their great multitude and Number. 4. The fourth Amplification, is vers. 28. which the Ancients have expounded of the manner, how the Remnant should be saved; Amb. Hieron. Anselm. Aqum. namely; by a short word: that is, say they, by the Gospel which teacheth Faith: wherein the Law also is by Christ abbreviated into the love of God, and of our Neighbour. And this word is abbreviated in Righteousness; because the Righteousness which the Law could not give, is given by the Gospel. Chrysost. Ambros. Phot. Cyprian. l. 2. cont. jad. c. 3. Or, because the Word of Faith bringeth a Consumption of sin. Or because another Gospel succeeds not this, as this did the Law. Or this Word is Christ, The Word Incarnate, so abbreviated to the Nature of man, that He whom the heavens cannot contain, should be contained in a Manger. Hier. ad Alg. q. 10 The later Writers expound it as a reason why but a Remnant should be saved: namely, because God hath purposed to make a short word, that is, business or work, as it is well translated in his majesties Bible. The Hebrew term signifying both. And thus it notes, either the greatness of the Destruction of the jews by Titus, and then the Remnant should teach and publish Righteousness in all the world. Corneli. Corn●…a Lapide. Or the speediness: as if the Prophet should say, As I have soon said it, so shall the Lord in a trice bring it to pass. Comment. Hieron. ascripti. Or the certainty from the Decree of God, which he shall fully execute, so that no strength shall resist: even as the course of a River cannot be stopped. Tremellius in Esay 11. In the other Testimony, verse 29. we have also two parts. First the Position. Secondly, the Amplification. The Position: A seed shall be saved. By seed is not meant The Gospel, or the Apostles, or Christ: but the same that is meant by Remnant: that is, a few: That as but a few were preserved at the Captivity of Babylon: So but a few shall obtain the Promises. Beza. This Remnant is called a Seed, not only because the life of things is preserved in the Seed, but also because that, of a man's whole crop, the most is sold and eaten, and the least part reserved to seed the land for another harvest. Piscator. This is amplified two ways. First, from the Author of this Reservation, God, here called the Lord of Hosts. All creatures are his Hosts, in regard of their multitude, as an Army consists of many troops. Secondly, in regard of their order, which is admirable, as order makes an Armie-beautifull. Thirdly, in regard of obedience: for no Soldier is so ready and priest, at the command of his Centurion, as all creatures are ready to fulfil the will of God. Even Flies, and Lice, if God muster them together. God can arm all the creatures against sinful man, the least whereof, even a Fly, is able to make an end of us, if God give Commission. Secondly, it is amplified from the grievousness and totality (as I may say) of the Deletion of the jews, if God had not been merciful. Expressed by a Similitude of the destruction of Sodom and Gomorah, where all perished save Lot and his two Daughters. The sum is, that as many thousands of the jews perished by the sword of Hazael, joash, Sennacherib, Nabuchadnezzar, etc. and had all, if God had not preserved some few: so but a few only of them shall be saved from everlasting destruction, of which those destructions before named were types. doctrine But a Remnant of the multitude of the jews shall be saved, Esay 8.18. & 24.13. Amos 3.12. Use 1. Dignity and multitude move not GOD to have mercy, but he delighteth in them that fear him though but a few. 2 Esd. 8.2. Though the wicked be ten times so many as are the good, yet they shall be damned, these shall be saved. Use 2. As there is much Potearth to a little gold Over; so the Reprobates are many more than the Elect. These are a little flock * Luke 12.32. in comparison, though in themselves an innumerable company. Yea, in the Church, Many are called, but few are chosen c Mat. 20.16. : And of four sorts of grounds, there is one only good e Luke 8. . Many have stony hearts, many have thorny, but they which have good hearts, are the lesser Number. If we should survey Town-ships, alas, how many Ignorant should we find, to one that hath sound knowledge! How many Swearers, to one who fears an Oath! How many Drunkards, Unclean Persons, Covetous, Proud, Hypocrites, to one godly and truehearted Professor! Be not offended then at the poverty of Believers and godly persons, neither follow the multitude. For the greatest part is commonly the worst part. There were many that cried Crucify, to one Nichodemus or joseph of Arimathea, that spoke in the defence of CHRIST. It is a common Argument: Doth not every body thus, or thus? Shall I follow a few singular persons? Better it is to follow a few to Heaven, than a multitude to Hell, and to be damned for company. Why are the multitude of the jews rejected? Had they not the Law? Offered they not sacrifice? They offered, but to Idols. They had the Law, but obeyed it not. They acknowledged not God g Esay 1.2,3. . Were the worse for corrections i Ibid verse 5. . Despised the Prophets, till there was no remedy k 2. Chr. 36.15,16. . Profaned the Sabbath l Neh. 13.17,18 . Transgressed and turned back m Dan. 9.6.20. , etc. These were the causes. O let England lay it to heart, and repent: for what corner of it is free from all these grievous abominations? As jerusalem justified Sodom, so we may well justify jerusalem; abounding in all damnable transgressions, and contempt of the Word. Let us be wise by the example of the jews, lest others become wise by our example. Seest thou any to fear God, & take a good course in these perilous times, wherein sin so abounds, and so many occasions, and provocations to evil offer themselves? Surely, it is the great mercy of God. We say its strange to see men so vile: but indeed it is not strange, that our corrupt nature should bring forth abominable fruits: but this is strange, that any, having such a corrupt nature as we have all, and living in such sinful days, should fear God, and make conscience of his ways. Let every one say, If the Lord had not been merciful, and sown in my heart the seed of Grace, I had been as a Sodomite; yea, as the vilest that can be named. VERSE 30. What shall we say then? That the Gentiles, which followed not after Righteousness, have attained to Righteousness, even the Righteousness which is of faith. 31. But Israel which followed after the law of Righteousness, hath not attained to the law of Righteousness. 32. Wherefore? because they sought it not by faith, but as it were by the works of the law. IN these verses is a collection, wherein Paul answers an objection which might be made against that, which he delivered out of Osee and Esay; and so prepares way for the matter of the tenth Chapter. The sum of the Objection is this: If the Gentiles be accepted, and the jews rejected, then is the righteousness 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 Answer, in all the rest of the words. Q. If the Gentiles be received, and the jews cast out, what shall we say then? A. This will we say, quoth Paul, That the Gentiles which followed not the Righteousness of the Law, have attained Righteousness: and the jews which followed the Righteousness of the Law, have not attained to it. The first part of this Answer is in the 30. verse, with a Reason annexed; Because they sought the Righteousness of the Law by faith. The second part of the Answer 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 own works. That these may the better be understood, let us see what a Gentile is, and what a Iew. A Gentile is described, Ephe. 2.11,12. and 4,17,18,19. A jew, is one lineally descended of Abraham, Isaac, and jacob, who is circumcised, and strict in keeping the Ceremonial Law, and also of the letter of the moral Law, as appeareth by the young man in the Gospel. Luke 18.21. Now this makes the matter the more strange; that such devout people, so eagerly pursuing the righteousness of the Law, should not be justified, when we can have no agreement with God, without such a righteousness performed which the Law requireth: and that the Gentile should obtain Righteousness, having no care of the Law. The reason shows how this came to pass. The Gentiles sought Righteousness, not in themselves, but in Christ, which they apprehending by faith, were by it justified in the light of God: And the jews seeking it in themselves, and thinking by the goodness of their own works, to attain to the righteousness of the Law, miss of it, it being in no man's power perfectly to fulfil the same: only Christ hath fulfilled it. Hence was it, that our Saviour so sharply reprehended the Scribes and Pharisees, zealous followers of the Law, keeping company with Publicans and sinners, at which those jew 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 justified in the sight of God by a righteousness of their own making: but whosoever will be justified, must be justified by the righteousness of Christ through faith, Rom. 3.20,28. Rom. 10.3. Gala. 2.16. Tit. 3.5. Use 1. The Gentiles by faith attain the righteousness of the Law; Therefore the righteousness of the Law, & of faith, are all one; viz. in respect of matter and form: The difference is only in the worker. The Law requires it to be done by ourselves; The Gospel mitigates the rigour of the Law, and offers such righteousness done by an other, even by Christ; who performed the Law even to a hairs breadth. How we can be justified by the righteousness of another, see largely opened elsewhere. See grounds of Divinity, page 213. Et seq. Use 2. They which seek justification by their own righteousness, find it not: for such practice and doctrine, the jews are called thieves and Robbers. john 10.1. If they are so called, seeking it in things commanded of God, much more the Papists, who seek it in things forbidden of God; as prayers to Saints, worshipping of Images, and Monkish life, etc. Nor jews, nor Papists, are to be blamed for seeking, but for seeking amiss; neither do they miss it for want of seeking, but for not seeking it as they should do. He that runs in a wrong way, the more hast he makes, the farther he is from his journeys end. The right way to Righteousness for justification, is by Christ; who is the way and the door. Seek in Christ, and thou shalt find, so shalt thou if thou seek in thyself, not life, but death; for how should aught else be found there, where sin cannot be wanting * Quomodo ibi pura esset justitia, ubi non potest culpa deesse? Bern. sorm. 5. de verb. Esay. ? Because we want a righteousness of our own, God hath affigned b Assignata est ei aliena qui carni sua. Bern. Epist. 190. us the righteousness of Christ, which is better than our own; yea, better than our lives, being the very root of our lives * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Hom. 10. in Epist. ad Rom. 3.27. . This doctrine is to be holden, 1. That we may have peace in our Consciences, which by our own righteousness cannot be attained, by reason of the defect of it; which must needs bring the curse: but being justified by faith, we have peace with God f Rom. 5.1. . 2. That we may give God his due glory; which they do not, who seek righteousness by their own endeavours; for all boasting is excluded by the law of faith g Rom. 3.27 , but established by our works. Q. May not a Believer boast, because he believeth? A. No more than a beggar, because he hath a hand to receive a reward: nay, a beggar may more boast than we; for he that giveth, giveth only the reward, but God gives both the righteousness whereby we are justified, and the hand to receive the same, which is our faith. Civil righteousness, which consists in a quiet, courteous, sociable life, in good housekeeping, etc. is a vain thing to justification. I find no fault with any for living civilly, neither do I speak against it, but against the dangerous deceivable conceit of it, which hath so possessed the minds of many, that they think it sufficient to bring them to heaven. A good Christian is not without it, but without the opinion of it. If it be joined to faith, it is a Sea-mark, but without faith it is a dangerous Rock. The example of the jews confound he confidence of all our Civil men: They gave alms, they fasted, they paid tithes of their garden-herbes, etc. yet Christ saith, Math. 5.20. Except your righteousness, exceed the righteousness of the Pharisees, (the precisest jews) ye cannot enter into the kingdom of heaven. Paul accounted it all dung and dogs meat, in regard of confidence in it. Phil. 3.8. A true Believers life cannot justify, much less a Civil man's life, for there is great difference. 1. A Civil life consists in outward observances of the Law, but a Christian life goes farther, and hath grief for inward corruptions. 2. A Civil man makes some conscience of public & greater offences, as murder, treason, etc. but secret sins, and those of lesser account, as idleness, continual gaming, etc. he swallows without check, so also common swearing by Faith and Troth; and by your leave, your civil man can swear in the most odious manner if he be angered. But a true believer makes conscience to be idle, and in the least manner to offend God. 3. A civil man regards only to have reputation in the world: The true Christian to have it with God. 4. A civil man regards something the duties of the second Table: but nothing of the first. Indeed he will come to Church: but for a fashion and civility, if he have no other business; to meet and speak with a friend; if no bargain, or merry meeting be in his way: but a true Christian makes regard of both Tables, specially of the first. Now alas! this righteousness cannot avail: nay, indeed the opinion of it is one of the greatest impediments to a man's salvation that can be; because it is hard to be unpossessed of that which attributes so much to ourselves. As a horse ill paced at first, is harder to be brought to a good pace, than one which was never handled: so a notorious wicked man is sooner brought to repentance, than one righteous enough in his own conceit. As there is more hope of a fool, then of one wise in his own conceit: Pro. 26.12. So our Civil man might have attained that righteousness, if he were not persuaded he had attained it already. Mat. 21.31. Publicans and Harlots shall go before such into the Kingdom of Heaven. As therefore when blind Bartimeus came to Christ, Mar. 10.50. he threw away his Cloak: so must we throw off our own righteousness, as a beggars Cloak, if we would be justified in the sight of God. Use 4. Here is the Necessity and commendation of Faith: we dispraise not good works, but we affirm they are not the cause for which we are justified in the sight of God. From hence the Papists take occasion to slander us, as if we were enemies to good works. Am I an enemy to a Noble man, because I will not attribute that to him, which is only due to the King? We acknowledge good works to be necessary in every one that will be saved; but we ascribe our justification, not to our good works, but to the good works of Christ, apprehended by Faith: Not that we would dishonour good works, but that we would not dishonour our Saviour Christ. Ob. But this brings in slothfulness and liberty, and makes men careless to live holily. An. If I say to a common Soldier in an Army, You cannot lead this Army against the enemy. Will the Soldier say: Then I may be gone; There is no need of Me? Or if I see a poor man at his day-labour, and say to him, that he shall never purchase 10000 pound land a year, by working for a groat a day; Will he therefore give over his work, and say he is discouraged? So neither doth our denying justification to good works set men off from a care to live well. If any are enemies to good Works, they are the Papists who dispense with Lying, with Whoredom, Murder, etc. This we teach: That Faith is necessary to justify a man's person: Good works necessary to justify a man's Faith: Yea, that without them we cannot be saved. He that attributes his justification to good works, is a Papist; he that quite denies good works, is an Atheist. Believe, and thou shalt be saved: but if thou be'st a profane wretch, thou neither believest, nor shalt be saved, if thou repentest not. Dost thou believe in Christ? Do the works which Christ commanded thee, that thy Faith may live, and then live by thy Faith. As the Wax in the Candle makes not the light, but maintains and cherisheth it. So good works justify not, but yet they maintain and cherish Faith which doth justify: and according as is the degree of our Sanctification and Obedience; so more or less do we feel the sweetness of Faith, in our justification before God. VERSE 32. For they stumbled at the stumbling stone, 33. As it is written, b Esay 8.14. & 18.16. 1 Pet. 2.6. Behold, I lay in Zion a stumbling stone, and Rock of offence, and whosoever believeth on him, shall not be c Or, confounded. ashamed. THe jews miss of Righteousness to justification, because they believe not in Christ. Here is showed the reason, why they believe not in Christ, who came of their flesh, and preached amongst them. The Reason is set down in the end of verse 32. under a Metaphor continued by Paul. The jews pursue and follow after righteousness: but as he that runs in a race, if he stumble and fall, loseth the prize, for another gets before him: So they stumbled at the means of Christ, in whom only righteousness was to be had. Is not this the Carpenter, Mary's Son say they? Mar. 6.3. Can he give us a righteousness better than our own? So when Christ told the woman of Samaria of Water of Life. Art thou (saith she in contempt) joh. 4.12. greater then our Father jacob that gave us this Well? Canst thou give better water than this? Thou art a like man. In this reason, Christ, in regard of his outward poverty, is compared to a stumbling stone. And the jews refusing to believe in him, because of his poverty, are said to stumble, and not to attain the righteousness for justification, which they pursued. We stumble many times at a stone, which for the littleness is not marked: so the littleness of Christ was the occasion of their stumbling: they thinking that the neglect of so mean a person (as he outwardly seemed) could not prejudice them. Now because some might ask, who this stone is, and who laid it in their way? Paul shows these things, with other, verse 33. by the Testimony of Esay 8.14. and 28.16. where we have five things. 1. Who this Stone is: namely, Christ: who is often called by David his Rock: Psal. 118.22. not for offence, but defence: Ephes. 2.20. and by him and Paul, a chief Corner Stone: because as the walls of a building are joined and holden together by the Corner Stone, so the Church is upholden by Christ. But here he is a stumbling stone. Not in himself, properly, in the first place: but by accident, when he is rejected of the builders. He is so Passively, not Actively: for he is given to save men, not to destroy them: to keep them up, not to make them fall: In his own Nature he is a jesus: but when he is not received, he is a Rock of offence, and becomes a severe judge. A Stone to stumble at, and a Rock of offence, are diversly by Interpreters applied: The first, to the Gentiles: the second, to the jews: and contrarily also by some; a Stone, to the Ignorant: a Rock, to unbelievers; by some a Stone to his Incarnation, a Rock to his Passion, etc. but these are too curious, the best is to take them as signifying one and the same thing. Three things made the jews to stumble. First, the meanness of his Person, they expected that the Messiah should have come as another Alexander. joh. 7.48,49. Secondly, the meanness of his followers, his Disciples, Fishermen: his Hearers, the meanest of the people. Thirdly, the quality of his Doctrine, full of reproof of their Hypocrisy and vile dealing: They sought to be praised of all men: but he uncased their Hypocrisy, and laid them open, denouncing woe, woe, woe, against them. 2. Where this stone is laid: in Zion, in jewry, in the Church. 3. Who put it there. God himself: in the first and chief end, to build men up to salvation: but if they refuse and disobey: then to be a Rock of offence. 4. To whom. To unbelievers, noted by the contrary. 5. The effect: They that stumble, shall be ashamed, noted also by the contrary. They that believe; shall not be ashamed. doctrine Christ is a Rock of offence to them which believe not, nor repent, Luke 2.34. 1. Cor. 1.23. 1. Pet. 2.6. Use 1. Many speak evil of the Gospel, 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 Gospel hath such enemies as the Devil and the Pope are, and that it is such a moat in their eyes: Let them remember that light and darkness are contrary; and they which do evil, hate the light: joh. 3.20. and Christ himself is stumbled at. Use 2. The Reason why so much preaching brings forth so little Faith, is because men think not reverently of it, but account the preaching and professing of the Gospel a mean thing. The mean conceit the jews had of Christ, bred their Infidelity. The mean conceit Nathaniel had of Nazaret, joh. 1.46. at first hindered his Faith. When the Woman of Samaria began to conceive more highly of Christ, she left scoffing, and believed. And when Nicodemus is persuaded that Christ is a Teacher sent from God, joh. 4.19. joh. 3.2. he resorteth unto him for instruction. So when we hear the Word, not as the word of man, but as it is indeed the Word of the living God, it will be powerful, and work Faith in our hearts. Use 3. Nothing more Sovereign than Christ, yet an offence to wicked men. No savour more sweet than of the Gospel; yet a savour of death to the wicked. As wholesome meat, to a healthful man, hath a good relish: but to one that is agueish, even honey is bitter: and as the light is cheerful and comfortable to sound eyes, but an offence to sore: so to good men there is nothing more delightful than the Word: then the which there is nothing more tedious to the wicked. There are divers kinds of them which stumble at Christ, and his Word. 1. The jews, as appears in this place. 2. The Turks, who cannot be brought to seek for salvation in him, who hath hanged on a Tree. 3. The Papists: Tell them that their Masses do no Good: that works justify not; that the Virgin Mary cannot help us; that Christ is our only Mediator: They cry out, Sedition, Heresy, etc. We are made blocks, good works are spoken against. 4. The Worldling: Who affecting pleasure and gain, and perceiving the Cross to follow the Gospel, is by and by offended. 5. Ignorant people; who are offended with the paucity of Professors: If this be the true Religion, why is it so much spoken against? Shall none be saved (say they) but they which follow Sermons, & c? 6. A sort of people among us called Separatists, or Pharisees, whom I much pity, because I am persuaded there are some amongst them, that are conscionable. These stumble at our mixed assemblies; they will not know that the best field hath tars, the best Wheat chaff, the best men faults, and the purest Christians defects. Yea, they will not see the beams in their own company, but in our Church every moat troubles them. 7. Our ordinary profane people, who cannot afford a good word either to a Preacher, or conscionable Professor. These say; It was never merry world since there was so much Preaching: so much following of Sermons, is to make men Beggars, Fools, to run 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, Whoremasters, common Swearers, or given to some notorious lewdness, and because the Word finds them out, and diseases them in their evil courses, therefore they are offended at it: If they be not controlled for their faults, they are quiet enough. Herod was a wonderful gospeler for a while, till john told him of his Incest: So the Preacher is a good man, till he tell them of their faults. Use 4. Christ and his Word are good to them which walk uprightly! Mic. 2.7. Believe in CHRIST and obey his Word: then will Christ be thy defence, and his Word thy Comfort. But if thou be profane, and thereby an enemy to thyself, then is the Word thy enemy, which if thou didst love & obey, would be thy faithful friend, even in the hour of Death. When Moses threw his Rod out of his hand, it became a Serpent, and he was afraid of it: but when he laid hold of it, and took it to him, it became That Rod whereby he 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 have the great Work of thy Salvation wrought thereby. Blessed is the man which is not offended at Christ and his Word: It is hard to kick against the pricks. If a man strike his hand upon the point of a spear, he hurts not the spear, but his hand. If he spurn at a stone, he hurts not the stone, but his own feet: so whosoever malign and speak evil of the Word: Alas, they hurt not that, but themselves, even to their utter condemnation, if they repent not. If thou hast been a despiser, repent: love and obey the Word, that thou mayst be saved. THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANS. VERSE 1. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. IN the ninth Chapter appeared, that the Rejection of many jews doth not prejudice the promise of God: and therefore the doctrine of justification by faith, remaineth firm. In this Chapter, the Apostle answereth another Argument, in which the jews put wonderful trust: viz. in their holiness and zeal, thus; If none be saved but those which believe in Christ, then what shall become of our strict and zealous observation of the Law moral and Ceremonial? Paul tells them, that all this avails not before God, but faith, which attains that righteousness which justifieth in his sight. Now this must needs be wonderful harsh to them which had such confidence in their own righteousness; as appeareth by that Pharisee, and the Ruler spoken of in the Gospel. Luke 18.11,12 ibid. v. 21. To be both bereaved of the promises, and also to be stripped of their holiness, & to be left naked before the judgement seat of Christ, must needs be grievous. This Paul knowing, and that they would be not a little incensed against him; and having experience that such preaching caused him great trouble, before he comes to the matter, he makes a Preface, whereby he endeavours to assuage their minds, and to approve his love to them, that he might take away all prejudicate opinions of him. So in this Chapter we have two parts; 1. A Preface, ver. 1. 2. The matter itself in the rest. The Preface, verse 1. is by insinuation, or protestation of his love, in which are two things; 1. The Thing protested. 2. The Amplification of it. The thing protested, is his love. The Amplification is twofold; 1. From the persons to whom he protests love: that is, to the Israelites. 2. From the Arguments of his love, which are three. 1. A friendly compellation, he calls them Brethren, in regard of the same Country and Nation. 2. From a desire of their salvation. The word translated, heart's desire, signifieth two things. First, to have a good opinion. Secondly, to wish well unto. Paul thought well of them, and wished them well, whatsoever they thought of him. This desire is amplified from the subject of it, his heart. It was not a feigned glozing love, as is the friendship of the world, from the teeth outward, but even from his very heart. Thirdly, from his prayers for their salvation. A singular token of love. This is amplified, first, from the object to whom he prayed, To God. Secondly, from the end, or sum of his prayer, That they might be saved. Q. Why doth Paul pray for them who have crucified Christ, are enemies to the Gospel, and hated and rejected of God? A. He intends the general calling of the jews; of which, chap. 11. Or with condition of God's will; or only of the Elect; or to show his willingness to wish well even to his enemies. The observations 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 observe; 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 jeremy did. 1. Sam. 12.23. jerem. 13.17. 2. When Ministers are to speak of a matter that may distaste; they must wisely prevent all offence and grudge, by preparing the minds of the hearers, and showing that they speak not out of malice, but out of love, and a desire of their salvation. So Paul mitigates his reproofs, with protestations of his love and gentleness, which is no daubing with untempered mortar. Paul daubed not, but had God's Spirit when he spoke to Festus and Agrippa; and having reproved the Galathians, Chap. 3. He affectionately declares his love, Chap. 4. As Physicians prepare, and Nurses sometimes still their little ones with singing: So also must Ministers attempt every way, which may profit their people. 3. Paul loves the jews, but tells them plainly of their faults: So must Ministers do. Indeed the way to get peace among men, is, not to reprove; but this is the way to lose the peace of God, and to bring the blood of our hearers upon our own souls. 4. The condition of Ministers is miserable. The labour is great: the care to save the souls of our hearers (yea our own) that we may give up a good account, is infinite; the discontents not to be expressed: as, to spend many sleepless nights, many tears, and sighs for their salvation, who rail and revile us, accounting us unworthy to live: But indeed our joy is in the conscionable discharge of our duty, 2. Cor. 2.15. and that we are a secret succour to God both in them which are saved, and in them which perish. And for such as receive the Word with reverence, obeying it; we acknowledge that we are never able sufficiently to praise God for the joy wherewith we rejoice on their behalf; 1. Thes. 3.9. who if they continue, then do we live. If we consider Paul a Christian: we observe, Obs. 1. Though the jews seek PAUL'S life in their rage, and nothing would have given them more content than his blood: yet he carries himself loving toward them, his very speeches no way savouring of Revenge. love thine enemies. We are Pharisees by nature, loving our friends, and hating our foes: but we are Christians by Grace, and therefore must love our very enemies, and pray for them, as our Saviour both taught and practised. Amicos diligere, omnium est: inimicos vero solorum Christianorum. Tertul. ad Scap. cap. 1. Chrysost. hom. 15. operis impersecti. Every man can love his friend, but only a godly man can love his enemy: and in this doing we do ourselves more good than our Enemies: For Christ gave us this commandment not for our enemy's sake, but for our own: not that they are worthy to be beloved; but that malice is too unworthy and base a thing for us. This is hard, but we must beat down our stomachs, that we may be the children of our heavenly Father. If then in cold blood, and upon deliberation (though not at the instant of thy passion) thou canst so rule thine affection, as to love thine enemy, and pray for him, doing him good in stead of evil, it will be a sweet comfort to thy breast; for with our heavenly Father, he is not in the communion of sons, that is not in the Charity of Brethren. Apud summum Patrem, qui non fuerit in charitate fratrum, non habebitur in numero filiorum. Leo. mag. serm. 11. the Quadrag. 2. Paul's love was hearty; so let thine be, be it friend or foe. Some, after a controversy is taken up and ended, will promise friendship, but with a Reservation of revenge, though it be seven year after. judas kissed Christ, and betrayed him: and joab saluted Amasa courteously and slew him. Remember thou to mean the truth thou makest show of. 3. Let thy love appear in kind words and salutations, as Paul calls the jews Brethren; yea, Let the Sodomites: Gen. 19.7. which condemns the practice of some, who if they be offended, show that they are possessed either with a dumb devil; they will not speak: or with a railing Devil: if they speak, it shall be in bitterness with taunts and reproaches. 4. Pray for them thou lovest. Thou shalt never have any comfort of his friendship, for whom thou dost not pray. VERSE 2. For I bear them record, that they have a zeal of God, but not according to knowledge. THis verse hath not a reason of Paul's love from the procreant cause of it: for the zeal of the jews did not make Paul love them: for in this zeal they crucified Christ, persecuted the Gospel: and Saint Paul calls this zeal in himself, blasphemy, and therefore Paul would never commend it. Indeed if I see a Papist zealous in his way, I pity him, and wish his zeal were well directed, but I commend not his zeal. When I read the Story of Alexander, Cicero, etc. I love their remembrance for some moralities in them, as Christ loved that Y●…ng man in the Gospel: but this zeal of the jews was no morality, being considered in the manner in which they were zealous. And therefore though Paul grant it, yet as Chrysostome observes, he reproves it vehemently and takes away all Apology from them. Here then (I take it) the Apostle comes directly to point, to show that justification by Faith abolisheth not the Law, though their zeal be cast away; because it was not according to knowledge: Paul here notably in the first place, beating down (as was fit) the admiration and opinion they had of their zealous observations. In this verse there are two things. First, a Concession. Paul grants that they have the zeal of God. Secondly, an Accusation or Reproof of their zeal: But not according to knowledge. The zeal of God. The earnest study of the jews about the worship of the true God, and standing for Moses Law, Paul calls zeal, Heb. 10.27. which is a vehement affection, as a very hot fire is called the zeal of fire, and may thus be described: that it is an exceeding vehement affection or love to a thing, with an indignation against whatsoever doth hurt the thing beloved, and an endeavour to redeem it from all injuries and wrongs. Zeal of God. Not as approved of God; but so called, because God was the end or object of it, though they failed in the right way: so as this is to be understood comparatively, in respect of the Heathen who are zealous for false gods. So if we compare the Turks, and Papists; The Turks are zealous for Mahomet. The Papists in comparison for Christ. Not according to knowledge. It was according to their own conceived knowledge; but not according to the knowledge they should have had by the Gospel: and for this doth Paul reprove it. The more of such zeal, the worse. doctrine Zeal, if it be not according to knowledge, is not acceptable to God: The jews are a plain example hereof. See also Eccles. 7.18. Q. Can a man have too much zeal? A. Not of true, but of self-conceited: A little of this is too much. For whatsoever is without Faith, is sin: Faith presupposeth knowledge: Error in knowledge, breeds error in zeal. Use 1. A good meaning will not justify our actions, (if otherwise evil) as appears in the jews, who many of them meant well in persecuting the Gospel; but they are to this day plagued for such zealous meanings. Let us mean never so well; if that which we do, be not according to God's meaning, he regards it not, who hath given his Law, not our meanings to be a rule of our obedience. If a Wife play the Harlot, and say she meant no harm, will this satisfy her Husband? And shall we think, to worship Images, pray to Saints, stay at home on the Sabbath day, when we may conveniently resort to the Church, under 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 do ill, and mean ill too? What shall become of Drunkards, Blasphemers, Unclean persons, etc. What good meaning can be in them? Use 2. Here we have a rule for the ordering of our zeal, that it may be acceptable to God. For it is such a thing, which if it be well ordered, is most beautiful in a Christian; but if not, a thing of exceeding danger: as Fire in moderation is most comfortable, in extremity most fearful. This Rule is sound knowledge out of God's Word. This knowledge must be threefold. First, of the thing of the which we are zealous, that it be in the Right. For if we be in the wrong, the more zeal, the worse; as in a wrong way, the more haste the worse speed. Exod. 40.36,37. Therefore Saint Paul tells the Galathians, that it is good to be zealous always 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 upon hearsay and adventure, but upon certainty, being able out of the Word, sound to convince 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 deserve not to be touched with the scabbard. 3. That we have some competent knowledge and ability, thereby to judge of the proportion of the wrong, for the which we have indignation in our zeal, that so our zeal may have a good temper. For all sins, offences, & wrongs are not of the same quantity, and quality. As there is a difference in offences, so must there be in our zeal; in greater things to be more zealous, in lesser things, less zealous: we must remember it is of the Nature of fire: There is not the like fire, for the roasting of an Egg, and for the roasting of an Ox: but it is moderated, according to the necessities of the household. By this threefold knowledge must our zeal be directed, where the Word gins, there must our zeal begin, and where the Word ends, there must our zeal end, whatsoever our opinion be. For as he that traveleth over the Washeses, 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 wilderness when the cloud ascended, the children of Israel set forward in their journeys: and when that stood still, so did they: And if the cloud ascended not, than they journeyed not till it ascended. Exod. 40.36,37 So is our zeal always to follow our knowledge, and to be directed thereby. There are two forts of men, hereby to be apprehended. 1. They which have a defect not of zeal, but of knowledge, for the ground of their zeal. 2. They which have a defect not of knowledge, but of zeal answerable to their knowledge. Of the 1. of these may be verified the Proverb. They set the Cart before the Horse. The second may be likened to Pharaohs Chariots, when the wheels were off: so slowly do they express their knowledge in their lives. The first are like a little ship without ballast & fraught, but with a great many sails; which is soon either dashed against the Rocks, or toppled over; The second, are like a goodly great Ship well ballasted, and richly fraughted, but without any sails, which quickly falleth into the hands of Pirates, because it can make no speed; sooner making a prey for them, than a good Voyage for the Merchant. Separate zeal and knowledge, and they become both unprofitable: but wisely join them, and they perfect a Christian, being like a precious Diamond in a ring of Gold. Let not zeal outrun knowledge or lag behind it; but let it add aequale agree, going hand in hand with the same. For even as in an Instrument of Music there is a proportion of sound, wherein is the harmony, beyond which, if any string be strained, it makes a squeaking noise; and if it be not strained enough, it yields a clagging, dull and unpleasant sound. So is it in our zeal, if it be either more or less than our knowledge. Among the first sort of these men which have zeal, not according to knowledge, are to be placed the jews, and we may justly put the Papists, whose zeal for their many groundless devices, hath made them bloody persecutors of the Gospel: Likewise the Brownists, whose immoderate zeal without warrant, hath made them most uncharitable Censurers of all the famous Churches in Christendom. Among the other sort which have knowledge without zeal, are our Dullerds in Religion, who are like a resty horse, that hath metal and strength, but will not go forward. Be zealous and amend; the example of Laodicea were enough to provoke us. Apoc. 3.19. It is the end of thy Redemption: and a very pitiful thing, to be a man in knowledge, and a beast in life. Zeal without knowledge, profits not; so knowledge without zeal condemns. How far art thou from the zeal of Phinees, David, Elias, & c? Thou canst be zealous and hot in thine own causes: thou canst follow thy pleasures with Esau, till thou faint. Thou wilt spend twenty pound, but thou wilt have thy will of thy neighbour. Alas, what wilt thou answer to God? When notwithstanding all thy knowledge, thou neither hast indignation against sin: Nor art any way careful to honour God, according to his Word. VERSE 2. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. THat the zeal of the jews is not according to knowledge, is showed in this verse. The reason whereby it is showed, is brought in by an Occupation. Some might say, Did not the jews abound in knowledge, who counted the very Letters of the Bible? For answer, Paul affirms that they were ignorant of that which they should specially have known; namely, the righteousness of God, of which they ought to have been zealous. In this verse than we have two things, 1. A justification, That the jews are zealous, but not according to knowledge: They are ignorant of the righteousness of God. 2. A declaration of the effects of such ignorance, which are two, 1. Pride, They went about to 'stablish their own. 2. Contempt of God's righteousness: They have not submitted themselves unto it. Here is a distinction of righteousness, it is twofold; First, Gods. Secondly, Our own. God's righteousness is not abolished, but established by faith. Our own righteousness, that is, which we have wrought, as I may say, home-made righteousness, of our own webbing; this is abolished by faith: this was the righteousness which the jews boasted of, unable to abide the trial of the Law. For they being ignorant of God's righteousness; not whereby God is righteous in himself, but which he gives to man, that he may be righteous by God. This is the righteousness of our Mediator. They are zealous of righteousness, but they are ignorant of that righteousness which God approves; which is a righteousness every way answerable to the Law. This we sinful men cannot perform, but Christ hath performed, and we cannot apprehend when God gives faith. Going about to 'stablish their own righteousness. Their own: that is, which they in their own persons perform. To 'stablish, or to set up. A Metaphor from the staying up of an old rotten house, which can be shored up no longer b Aretius. . Or from the setting up of a dead man upon his feet, to make him stand c Pareus. . Such is the labour of him that goeth about to be justified by his own righteousness. Going about. The Nimrodians went about to build a tower whose top might reach to Heaven; they went about it, but brought it not to pass, but built a Babel: so the jews went about to be justified by their own righteousness, but in vain; working their own confusion in the sight of God. They did not submit themselves. This is the issue of pride; They will not be beholding to God for a righteousness of his appointing: They have not submitted; as Rebels, which will not be subject to their lawful Prince. doctrine Ignorance breeds pride and contempt. Thus Christ imputes to the Scribes and Pharisees, Mat. 15.14. So Paul thought he had no Peer while he was a Pharisee; and therefore he was mad against the faith: and this was through Ignorance, 1. Tim. 1.12. Use 1. Zeal without knowledge, is dangerous, as appeared in the jews; as appeareth in the Papists, and Brownists. It makes them proud; and having drunk in an opinion, they cannot be removed with reason. As a man cannot write in a paper already written, or blow in a ground overrun with bushes; so is it hard to fasten any reason upon a mind prepossessed with fancy. 2. It makes them uncharitable, in abhorring all them which consent not to their devices; so far, that they judge their Contraries to be men not worthy to live; persecuting with more eagerness, them which renounce their opinions, then them which deny God. This appeared in the jews, who crucified Christ, for reproving their Traditions. And in the Arrians, who were more cruel in their time, to the Orthodoxal Christians, in maintaining their opinions, than were the heathen Emperors. The Papists do not exercise so much cruelty against any, as against those who consent not with them in the doctrines of their own devising. A fantastical zeal. Also the Separatists exclaim of the Church of England, and can endure any thing, save the government of this Church, because it confuteth their fancies. I find by my little reading, and small observation, that too much zeal is more dangerous to the Church, than the contrary degree of coldness. 3. It makes men impatient of admonition; It will not endure the hearing of any thing that contradicts it: as the jews would not hear Paul. Zeal is erroneous, if it want charity, humility, and patience. Use 2. Ignorance is the mother of Error, and excuseth not, because we are bound to know; as a subject is bound to know the Laws of his Prince: Ignorantia juris non excusat. Regula. and if he offend, it will not serve his turn, to say he knew not the Law. If a man be ignorant of that which concerns him not, it excuseth him: as if a Minister be ignorant of the Art of Physic, or to blow an acre of ground; or a Physician, ignorant of the Art of Navigation. But if a Minister be ignorant of the Scriptures, or a Physician of the difference and cause of diseases, the complexion of his simples, etc. it excuseth not. So for a Christian to be ignorant of God's righteousness, and the way of justification before him, is most dangerous. So is it for a man to imagine he knows, when he is most ignorant; which is, as if a drunken man should think himself sober, or a sick man well. Stop the fountain of these inconveniences, by sound knowledge; as a blind man, so an ignorant man must needs err out of the way. As a man expects not a voice from fishes, so nor from ignorant men virtue. If the woman of Samaria had known who it was that offered her water, john 4.10. she would not have mocked him. If the jews had known many of them the Lord of life, 1. Cor. 2.8. they would not have crucified him. If the Papists many of them knew better, they would accordingly profess. Our profane persons, if they knew the rigour of God's justice, the heat of his anger, the burning of hell, they would not (I think) so shamelessly carry themselves. Use 3. Trust not in thine own righteousness, in they civil and harmless carriage, there is no more goodness in it, than life in a dead carcase. It is like a child's baby made of clouts: there's not more difference between such a puppet & a strong man, then between our righteousness, and that which may justify us before God. Use 4. They which receive not Christ's righteousness, are Rebels: then are the Papists Rebels, so are all they which seek not after faith. Whatsoever gifts of nature thou hast, thou art a rebel if thou believest not the Word, and receivest not the righteousness of God offered thee therein. A more open rebel is a drunkard, blasphemes, etc. Alas! what shall become of these? A jew is better than such a one, so is a Papist; they can say something for themselves, and many of them are free from such notorious crimes. Surely, such shall be dealt withal as rebels, and because they will not repent, and be subject to the righteousness of God in faith, they must be subject to the revenging justice of God in torments. VERSE 4. For Christ is the end of the Law for righteousness to every one that believeth. THe jews are zealous of the righteousness of the Law, yet are ignorant of God's righteousness, and submit not unto it: for God gave the Law, not to make us righteous, but to make us seek Christ, the end of the Law, that we might be righteous in him. Here Paul brings an Argument, to show that justification by faith, establisheth the righteousness 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 he which runneth not to the end of the race, misseth the prize; so the jews miss of justification, because they have 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 Ceremonial and Moral. The jews sought to be righteous by the observation of both these. The end, The end of a thing is either Mathematical or Moral. The Mathematical end, is the utmost 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 judgement, the end of this world. The Moral end of a thing, is the scope and perfection of it. Now Christ is the end of the Law both ways. The Mathematical end, both of the Ceremonial and Moral, but diversly. Of the Ceremonial, by a direct signification of the Moral, by an accidental direction. The Ceremonies signified Christ, and ended at him. The Moral Law also, after a sort, leads to Christ. Properly, the Moral Law leads sinners to the Curse, but by account to Christ, as the disease leads to the medicine or Physician. He is also the moral end of both. For he is the body of those Ceremonies and shadows, and he perfectly fulfilled the Decalogue for us, and that three ways; 1. In his pure conception. 2. In his godly life. 3. In his holy and obedient sufferings, and all for us: for whatsoever the Law required that we should Be, Do, or Suffer, he hath performed in our behalf. 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 here understood. The Amplification is by a double determination: 1. For what. 2. For whom. 1. For righteousness to be done, or imputed. This first, and more principally also, for the other. 2. For whom; Described 1. by quality, for Believers. 2. By generality, Every Believer. Q. Is Faith and Christ's righteousness of the Law? A. In substance the righteousness of the Law and the Gospel are all one. For none can be justified by any other righteousness, then that which the Law requireth. They differ only in the manner of performance, the Law exacting it to be done by ourselves, the Gospel offering it done by Christ, to be apprehended by faith. justifying 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 given the Law in writing, to bring men to Christ, that believing in him, they might be justified by his righteousness, Gal. 3.24. Use 1. human laws are branches of the Moral law: therefore not abolished by Christ: and that is an unjust law, whose end is not Christ. Use 2. For righteousness to the believer, not to the worker: we are not justified by doing, but by believing. Use 3. All believers admitted to justification, none excluded: for faith is a supernatural grace, of which all are equally capable, if God bestow it. Use 4. A believer is happy, for he hath Christ, and so, the righteousness which the Law exacts: He hath the perfection of the Law which believeth in Christ. Talis est ille, qui in Christum credidit, die qua credidit, qualis ille qui universam legem implevit. Com. Hieron. ad Script. Yea, such a one is every believer in the day that he believes, as he should be if he could as perfectly keep the Law, as the very Angels. Satan would discourage poor sinners from the scant measure of their sanctification: But if thou believest, be comforted; for thou hast livery and seysin of all the promises of the Law in the first moment of thy faith: It cannot hurt thee, it curses only unbelievers, and bad livers, having a full blow at them to their condemnation. Seek faith and the increase of it more than gold, for it is much more precious, enriching the conscience with peace, comfort and confidence, even in the hour of death: Many lament outward wants, but few the want of faith. Use 5. The Law is a heavenly thing, and many wonders are contained in it, of which we shall comfortably understand, if we study it aright. Study it not as the jews or Papists do, to be justified by it; but to bring thee to Christ, and then to walk in all obedience with thankfulness: If thou dost thus, thou hittest the nail on the head. If the Law drive us not to Christ, as the storm the birds to the Row, and the ship to the haven, all other intents and studies are of no value. Every precept must teach us our weakness, every promise must set our teeth on edge, and every curse as the lash of a whip, make us cry peccavi, and bring us down upon our knees, with, jesus thou son of David, have mercy, as the blind man cried in the Gospel. And when thou art come to Christ, thou must not cast away the Law, but use it still, to make thee more to cling unto Christ, and as a rule of righteous living: Christ is the end of the Law, not the kill, but fulfilling end; Finis non interficiens, sed persiciens. Aug. not to end, but to urge thy obedience. When the Merchant is come aboard his ship by boat, he drowns not his boat, but hoyses it up into his ship; he may have use of it another time: or as a Nobleman neglects not his Schoolmaster when he is come to his lands, but prefers him: So certainly, if the Law (though sharp) hath brought thee to Christ, thou canst not but love it for this office; if thou dost 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 success cast out his net. Without Christ the Law is an uncomfortable study: but with him, nothing more delightful. VERSE 5. For Moses describeth the righteousness which is of the Law, that * Levit. 18.5. Ezech. 20.11. Gal. 3.12. the man which doth those things shall live by them. 6. But the righteousness which is of faith, speaketh on this wise; * Deut. 30.12. Say not in thy heart, Who shall ascend into Heaven? That is, to bring Christ down from above. 7. Or, Who shall descend into the Deep? that is to bring up Christ again from the dead. 8. But what saith it? * Deut. 30.14. The Word is nigh thee, even in thy mouth, and in thy heart, that is the Word of faith which we preach. HEre Paul brings an Argument to evince, that faith abolisheth not, but stablisheth true righteousness, thus: The righteousness of faith is that which Moses teacheth unto justification: Therefore justification by faith, abolisheth not righteousness, but establisheth it. Paul compares in these verses the righteousness of the Law, and of faith together; showing that the righteousness of the Law, (to be performed by us) is uncertain and impossible: and that the righteousness of faith is certain and possible; and both these by the testimony of Moses. The jews thought that faith had been contrary to Moses: but Paul shows that Moses taught faith, as Christ himself witnesseth. joh. 5.46. The impossibility of the righteousness of the Law (unto justification) Paul shows in the 5. verse out of Leviticus: The man that doth these things, shall live thereby; that is, shall be just; for life flows from justice. The Gospel teacheth not a divers righteousness from that of the Law, but a divers way unto it: namely, Faith in Christ, who fulfilled the Law. The Argument from hence against justification by the Law, is drawn from the Cause. To perform the Law is impossible. But righteousness of the Law, is to perform it. Therefore. This impossibility of our performing the Law, is not from the Law, but from ourselves, who are corrupt. That the righteousness of Faith is certain and possible, Paul shows, verse 6, 7, 8. that it is certain, verse 6, 7. that it is possible, verse 8. The Righteousness of Faith, that is, which the Gospel offereth, and Faith receives, is certain. This Paul declares, by a Negation of contrary doubtfulness, elegantly compounded by a figure out of Deuteronomie. The doubting which presseth sinners, is twofold; 1. how they may enter into Heaven: and 2. how they may avoid Hel. These two Moses shows to be taken away by Faith. The first, because we believe the Ascension of Christ (for us.) The second, because we believe his Resurrection, whereby he demonstrated his victory over Hell and Death; as if Moses had said, He that seeks justification by the Law, must needs be in continual fear of Hell, and despair of Heaven; but he that believeth that Christ is risen and ascended, is freed from both. Christ rose for us, and ascended for us, and before (which must be implied) lived and died for us: he which believeth not, and seeketh for justification from himself, in effect denies the Resurrection and Ascension of Christ. That the righteousness of Faith is possible, Paul shows by the facility of it, out of Moses, vers. 8. Faith is easy, because it is given, otherwise the hardest thing in the world for a sinner to believe the Gospel. In the 8. verse we have two things. 1. Moses Testimony. The Word is nigh thee, etc. 2. Paul's 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 he should have said by a Proverbial manner of speaking: This is righteousness before God, to believe with the heart, and with the mouth to confess the Resurrection and Ascension of our Saviour Christ for us. The General sum: That Righteousness is the safest and sufficientest to salvation, which maketh us assured before GOD, and succoureth us in tentation; but so doth not the righteousness of the Law, but that of the Gospel. Therefore. In this passage many things might be spoken of: as of the Law: our insufficiency, and impossibility to perform it. Of the Ascension and Resurrection of Christ. But I will only consider of doctrine The Doctrine: Faith, not the Law makes us certain of our salvation before God, Luke 8.12. Rom. 9.33. Ephes. 2.8. 1. Pet. 1.9. Use 1. The Law is too weak to justify us, but strong enough to condemn us, which thou shalt find, which repentest not of thy sins. Seek not that which the Law cannot do, but fear that which the Law can do. Use 2. Faith takes away, but the Law breeds doubting: both because we do but little of that which the Law commands, and in that little there is much defect, deserving the curse. As then the doctrine of the jews, so of the Papists, who teach men to be justified by inherent righteousness, must needs leave men in suspense and doubt; which doubts Faith overcomes. If our bodies were as hard as an Adamant, we should not feel the sting of Serpents: so if the soul be armed with Faith, not all the poisoned darts of the Devil can hurt it. But alas, will some say; How shall I avoid hell, being most worthy to be damned for my whoredom, pride, drunkenness, blasphemy, & c? How shall I ever come to heaven, who never have kept the Law? These thoughts especially trouble in the hour of tentation and death: but as Paul and his company, Act. 27.43,44. though in great danger, yet swam to the shore and escaped; so though the floods of tentation swell, and there be no bottom, yet by Faith we swim to land and are safe. My Brother; Consider that thou shalt not go to heaven for thy worthiness, but for Christ's: When thou hast done all thou canst, thou art unworthy to be saved. Dost thou believe that Christ died and rose again for thee? Then is it as possible for Christ to die again, as for thee to go to hell. He that hath satisfied the Law, is freed; but thou hast so done in Christ. Therefore as when jonas was cast into the Sea, it calmed, so thy Conscience may now be calmed by the death and Resurrection of Christ, of whom jonas was the Type. Also, if Christ be ascended, and thou believest, it is as possible to pluck him out of heaven, as to hinder thee from thence: for all believers do sit together with him in heavenly places. Ephes. 2.6. He that denies that we do even now possess heaven in Christ, denies Christ to be in heaven. Use 3. Faith is most necessary and useful: If ever thou hast felt the sting of sin in thy soul, thou knowest the power of Faith. If thou hast not felt it, thou shalt: and than what a hell without Faith? The fiery darts of Satan are quenched by Faith. Ephes. 6.16. Thou remember'st what a wretch thou hast been, how thou hast blasphemed his Name, broken his Sabbaths, despised his Word, etc. Can thy stomach digest these things? Canst thou practise such things, and thy Conscience not check thee? Though by the custom of sin thou hast stupefied thy Conscience, yet it will be made sensible, and then it will affright thee. Yea, then, what thoughts of hell, of Di●…ls, of everlasting torments arising from the guiltiness of sin? Wouldst thou overcome these? Believe; This is our Shield, our Victory, even our Faith: 1. joh. 5.4. and to approve thy Faith, repent unfeignedly. Which is as sure a demonstration of Faith, as Faith is a cause of the peace of Conscience. Keep Faith and a good Conscience. As Conscience cannot be good without Faith: so, nor Faith lively without good Conscience. As a Lamp yields no light without Oil: so nor Faith comfort without good Conscience. Many believers neglecting the care of a good Conscience, have lost (not their Faith) but the power of it to pacify Conscience: though Faith cannot be cast away, yet it may suffer shipwreck, and the peace which is by Faith may be lost, as David and other of God's children have done, for their liberty, in following their own lusts: and it may be questioned whether ever David (after his Adultery) obtained the glorious feelings he had before by his Faith. Believest thou? Beware of sin, 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 packhorse of it by our often sinning. Thy peace is from Faith, thy misery from sin. Even as worms breed of putrefied meat: so distress ariseth from a polluted mind. Sin weakens Faith, and gives the Devil advantage, who without it is as able to hurt us, as the Law to justify a sinner. If thou thinkest of Heaven, think of Faith and a good Conscience; if thou sinnest, think of hell, and everlasting torments. If thou be'st godly, fear not hell; if profane, hope not for heaven. For the wicked shall be turned into hell, and all that forget God; but believers and righteous people shall be saved. Psal. 9.17. joh. 3.15. VERSE 9 That if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Our own righteousness and the righteousness of Faith have been compared. The righteousness we attain by doing, is uncertain and impossible: the righteousness we attain by believing, is certain and possible. Certain, because it expels doubts: possible, because the Word of Faith is near us in our mouth and heart. This of Faith, he explains in these two verses, showing that in the righteousness of Faith, it is only required that we should hearty believe and confess the Resurrection of Christ, verse 9 which is amplified by an Apostolical determination, verse 10. If thou shalt confess with thy mouth, and believe with thy heart. There are two things required of him that would be saved: The confession of the mouth, and the believing of the heart: and we have in these verses two things to be considered: 1. The duty required. 2. The end. The duty is twofold: Of the mouth, which is called Confession; of the heart, which is named Believing. In the duty of the mouth, we have three things. First, the Action, Confession. Secondly, the Subject, the Mouth. Thirdly, the Object, the Lord jesus. Auricular Confession is not here meant. Tho. Aquin. in locum. Confession is threefold. Of sins, of Benefits, of the Truth: this last is here understood; namely, that main Truth, Salvation only by Christ. To confess Christ hath a large sense: to acknowledge him to be our Lord, and so to use him: that is, to submit our affection to him, as to our chief Lord, by right of Creation, Providence, Redemption, to call upon him, to obey him, and if need be, to testify our acknowledgement with our best blood. And shalt believe, etc. Here are also three things: 1. The Action, Believing. 2. The Subject, the Heart. 3. The Object, That God raised up Christ, etc. This is not only to assent to the truth hereof, which the jews do not, the devils do not deny; but to embrace the benefits, and to rely upon it. Resurrection; not exclusively, 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 being grounded upon the Resurrection of Christ. 1. Peter 3.21. That Christ died, the jews and Heathens do believe; Christians only believe that he rose again. Thou shalt be saved. That is, thou shalt be justified, as before; Thou shalt live: for both the righteousness of the Law, and of faith, have eternal life, as the end propounded and promised unto them, but with a different success. By that, none attain the end, because it hath a condition possible to none. By this, all the Elect do attain, because it is possible for all whom GOD purposes to save, to confess and believe. Neither is salvation without justice, nor righteousness without salvation. So far just, so far saved. For with the heart, etc. Faith brings righteousness. Confession is an infallible sign of faith. Righteousness, Confession, Salvation, 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 believed, therefore I spoke. 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 salvation. Faith, by the necessity of the means, and of the precept: Confession by the necessity of the precept. Of the necessity of faith, Math. 16.16. john 3.18. Eph. 2.8. Of Confession. Math. 10.32,33. 1. john 4.15. Therefore is Christ called the Apostle of our Confession. Heb. 3.1. Use 1. If Thou. Ministers have here a pattern of Application in teaching. Use 2. If Thou. The Papists say that none can be certain of Salvation by the certainty of a special faith: which is clean contrary to this of Paul, and wholly takes away his Argument, which he brings from the assurance of faith. One of their chief reasons is, Because it is no where written, Peter, john, etc. shall be saved; and that which is not written, is not to be believed. To this I answer: First, It is not necessary that every particular Believers name should be written. It is enough if the promises be universally delivered, because universals include all particulars. All Believers shall be saved, therefore I also believing, shall be saved. Secondly, here is a particular promise. If thou: speaking to every one as by name, as is the tenor of the Law, and every one takes himself to be meant. Thirdly, whereas they say, that our faith is not written in the Bible: I answer, that faith is taken two ways; for that which I do believe, or for that with which I do believe: for the object, or for the virtue of faith. The first is necessary to be written; The second is not, nor can be written: for the grace of faith is not believed, but felt. By the power of my Conscience I know that I believe, as I know what I think. Use 3. This Scripture speaks to thee face to face, to comfort thee if thou believest, & to terrify thee if thou believest not: for as it is true that if thou believest, and confessest, thou shalt be saved; so if thou dost not, thou shalt be damned. Use 4. As Faith, so Confession is necessary. There are many who understand not the doctrine of Christ, which they should confess; let such learn to make confession, if they would be saved. Every one is bound to believe the Principles and Articles of faith, explicitè, that is, plainly, understanding what he believes, as saith the School. Use 5. Testify thy faith by thy Confession; which is either Verbal or Real. Verbal is of the mouth, when we ingenuously profess him in whom we believe, and are not ashamed. As Christ lives in thy heart, so let him dwell in thy mouth. Who will endure such a servant who is ashamed to acknowledge his Master? Real Confession, is either of Action, or Passion. Of Action, in our whole conversation, that our manners may speak and confess Christ, that we be not in the number of them, who profess they know God, but deny him in their lives. Of Passion, that we be ready to seal that without blood, which we profess 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 speaks to Timothy of our Saviour. 1. Tim. 6.16. Here are divers to be reprehended, 1. Our Ignorants, as in the 4. Use. 2. Nicodemites, who account it sufficient to believe with their heart, taking liberty to confess what they list. 3. Hypocrites, who confess fair, but believe nothing. But it is no Confession if it be not of Faith: for to confess, is to utter that which is in the heart. It thou hast one thing in thy heart, and utterest another with thy mouth, thou speakest, but confessest not k Si aliud in cord habes, et aliud dicis, loqueris, non confiter is. Ansel. . 4. Our profane persons, who deny Christ with their works, which is the worst denial: for stronger is the testimony of the life, then of the lips, and works have their eloquence in the life, then of the lips, and works have their eloquence in the silence of the tongue. Our saviours works did more testify of him then the witness of john l john 5.36. . It's a great madness not to believe the Gospel to be true; but a greater, when thou believest it to be true, so to live as though thou didst believe it to be false m Magna est insania, non credere evangelio, etc. sed long major insania, si de evangelii veritate non dubitas, vivere 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 bosom, if thou livest profanely, thou art he. Thou must both believe, and confess; 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 soul; 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. Whosoever believeth on him, shall not be ashamed. THe saving effect of Faith and Confession, spoken of in the two last precedent verses, is here proved by Scripture: Either, Esay 28.16. or as one, Psal. 25.3. Beza. It is not material whether of the two you take. I think 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 general doctrine of the Scripture. The Argument is thus: Whatsoever the Scripture faith, must needs be so: for the Scripture cannot be loosed. 1. joh. 10.35. But the Scripture testifieth that Believers shall be saved. Therefore. Q. This proves the point of Beleeurs; but how of Confessors? A. If it prove it of Faith, it proves it also of Confession. For as the Sun is not without light; so Faith is not without Confession. Beside, it is proved also of Confession, ver. 13. The Argument is taken from the proper effect of Faith, Salvation, which Peter calls the end of Faith. 1. Pet. 1.9. In this verse are 4. things. 1. The generality, Whosoever. Esay saith, He that believeth: but it's all one; for an Indefinite Proposition, is equivalent to an Universal. 2. The Restruction of the general, Whosoever believeth. Whosoever, concludes all Believers; Believers, excludes all unbelievers. 3. The object of Faith, In him. To believe on Christ, is not only to believe that Christ is, and that what he saith is true, but to rest upon his Righteousness for justification, and to trust him with our Salvation, as Paul, 2. Tim. 1.12. I know whom I have believed. 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 saved. 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 we account it a good thing to be ashamed, and the contrary a fault. Diogenes thus encouraged a young man blushing, Fear not, it is virtues colour. Yet the Philosophers wisely distinguish of it, counting it a grace in young folks; but old folks should commit nothing which might make them blush. A. Here is a Figure. The word is not used in the ordinary signification: he means not that believers shall not be ashamed of their faults, for none are more, and the wicked are noted to be shameless: jer. 3.3. but the sense is, they shall not miss the end of their faith, and so be ashamed. A man boasts of a matter, and in the end up starts just nothing; then is he ashamed, as profane people brag of their hope to be saved; but when their Cracks fail, they shall be confounded with shame. Esay saith, Shall not make haste; that is, shall not betake themselves to shameful courses, to bring their desires to pass, but shall wait upon God, and in the end have assured deliverance: but as such who run hastily, often stumble and fall, and so are ashamed: so they which will not stay God's leisure, fall into many inconveniences which cause their shame. doctrine He that believeth, is sure to be saved, joh. 3.18. Psal. 22.4. Rom. 5.5. 1. Pet. 1.6. The promises are called sure: Rom. 4.16. The counsel of God, stable, and the consolation thereby, strong. Heb. 6.17,18. Use 1. Whosoever trust in any thing but in Christ, shall be ashamed: The jews of their confidence in the Law. The Papists, though they now brag and face out the matter, that they be the only men, and the true Church, shall one day be ashamed of their religion; because they build their salvation on a rotten foundation, as masses, pardons, indulgences, pilgrimages, prayer to Saints, their own merits, etc. They are like him in the Gospel, 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 battle, shall be ashamed: They also which with King Asa trust in the Physicians, and not in God in the day of sickness; so they which trust in their riches contrary to the commandment of the Spirit, whom Christ calls fools: 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. Use 2. There is much fear and doubting where faith is; but in the end believers shall not be ashamed. This makes them confident against the obloquy and reproach cast upon them by the world: The children of God are laughed to scorn, as the Philistims mocked Samson. What then? Though Saul love not David, nor his Religion, yet he will speak of God's testimonies before Kings, & will not be ashamed; Psal. 119.46. and though the Gospel be spoken against in every place, yet Paul will not be ashamed of it. Rom. 1.16. This also comforts against the guiltiness of sin, which is the true cause of shame, following it as the shadow doth the body. How profane we were before our conversion, and how weakly we have walked since, our conscience knows and is ashamed. Here is our help, faith obtains pardon of sin, and therefore we shall never be put to shame for our faults: we are sinners; but as when the light comes, the darkness departs, and the more light, the less darkness: so faith drives away shame, and the more we believe, the less do we fear confusion and shame. Peter walked upon the water and shamed himself, for he began to sink. What was the cause? Not the wind or waves, but the defect of Faith. Abraham believed, and left his country, and offered up Isaac, and yet was not ashamed. Ob. Abraham had a great Faith, but my faith is little. Ans. If thou hast true Faith, though never so little, thou shalt not be ashamed. A child cannot take up his meat so strongly, nor eat so much as doth a man, yet that little which he takes weakly and eats, nourisheth him, as well as more meat doth a man. So though thou be but a child in Faith, thy Faith shall save thee, as well as Abraham's Faith saved him. For a man is not saved by the quantity of his Faith, but by the preciousness of that which Faith receives, which is the righteousness of Christ, which a weak and little Faith will as savingly apprehend as a strong Faith; as a Beggar that hath a shaking weak hand, can make shift to take an alms, as well as he that hath not such infirmity. Ob. But I am pestered with much doubting, and cannot be rid of doubts. A. Like enough: But dost thou believe? Believe still. It is not the commendation of Faith, to be without doubtings but to overcome them: Thou shalt overcome in the end and shalt not be ashamed. He that kills his enemy at the first blow, shows himself valiant: so doth he also show a great deal of valour, who being often knocked down, and wounded, yet stands to it. So though the field seem doubtful between thy Faith and doubting, yet in the end, thou shalt overcome, and thy victory shall be famous. Make precious account therefore of thy Faith, and labour to increase it. A certain Captain d Epaminondas. , being in a hot skirmish, was stricken down, sore wounded, and taken up for dead: as soon as he came to himself, he first asked if his Target were safe, being loath his enemies should get that: so look to thy Faith, (for the Devil thy enemy will look to it) and thou shalt not be ashamed. Use 3. Wicked men and unbelievers are miserable, because of the shame which follows them. There can be almost no stronger Argument against sin, then to say it will make ashamed: than which there is nothing more grievous to a generous mind, therefore divers have rid themselves of their lives, that they may be rid of their shame, as Samson. For to die is natural, but to live in shame, is more than nature can endure, and yet the wicked must eternally endure it. Some like shameless beasts, glory in their shame, seeking no corners, nor muffling themselves as Thamar; but as Absalon, barefaced, and in the open Sun, practising abominable things, and discovering their filthiness; making a pastime of that with salomon's fool, Prou. 10.23. which they should bewail with tears of blood, and of which the very Heathen would be ashamed. It is a face of brass, and a Whore's forehead, that is not ashamed of blasphemy, drunkenness, adultery, pride in paintings, powder (the devils inventions) and other lewdness. Though many, of these things be not now ashamed, yet at the day of death or judgement they shall be put to shame, and then there shall be no covering for their shame, but they shall be clothed, and covered with shame. If thou which readest these things, be'st one of these wretches, and couldst blush, there were hope of thee. When a Thief is taken in the manner, how doth he hang down his head before men. Alas, if thou believest not, nor repentest, how shalt thou be able to look Christ in the face, when he comes to judgement? Let us therefore so live, that when he shall appear, we may be bold, and not be ashamed before him at his coming. joh. 2.28. VERSE 12. For there is no difference between the jew and the Greek: for the same Lord over all, is rich unto all that call upon him. THe universal note in the 11. verse, Whosoever, is her confirmed: and Paul is put to this; because the jews made a Monopoly of the grace of God as only belonging to them: but Paul shows that the Patent is as well to the Grecian, as to the jew, for there is no difference. If there be no difference, than whosoever believeth, shall be saved. But there is no difference between jew 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 between the jew and the Grecian: The jews were the posterity of Sem, by Abraham, Isaac and jacob, inhabiting in the land of Canaan, a part of Syria in Asia. The Grecians the posterity of japhet, by javan, inhabiting a part of Europe called Greece, at first jonia of javan: but here they are taken by a figure, for all the inhabitants of the world, beside the jews. So called, because they were the most famous for their learning and bringing up, in respect of which, they called all other Barbarians. It appears then that there is a great difference between a jew and a Grecian, in regard of Ancestors, Country, Language, Manners, etc. But Paul means none of these: but is to be understood only of justification; in regard of which, there is no difference between them, that a man should ever the more or less be justified or saved, because he is a jew or Grecian. For the same Lord over all: Here is the Confirmation: All are servants to the same Lord. It is not to be forgotten, that his majesties Translation hath exceedingly amended the reading in this place. Is rich unto all: Because he poureth out an exhaust treasure of goodness upon us, well may he be said to be rich, if we consider what manner of things he bestows, how great, with what bounty, and how many. To all: Not hand over head: not to every particular, but to them that call on him: Not that say Lord have mercy: but that call in Faith. Here is the sufficiency of God: He is rich to all, and the indigency of man, that call upon, or beg of Him. Many collect here two Arguments, to prove there is no difference; but indeed there are three. The first, There is the same Lord. The second, He is rich to all. The jews need not grudge the coming in of the Gentiles, they shall not have the less, for GOD is able to enrich all: as the Sun, though it every day give his light, and men and other creatures partake of it: yet neither hath It, or We the less; so though thousands from one end of the earth to the other, flock to the receiving of Mercy, yet God hath store, and the fountain is above our Thirst. Fons vincit sitientem. The third Argument is drawn from the equal condition propounded to all; (viz.) if they call on him: which if the Gentile do, the gate of mercy was open and free to him as to the Iew. doctrine The favours of God concerning justification and Salvation, are dispensed without any respect of persons, to them which believe and call upon him, Act. 10.34. Rom. 3.29,30. Gal. 3.28. Use 1. In this world for the most part the poor are contemned: If there be any favour, it falls into the rich man's mouth. If there be any danger, the rich man gets thorough, when the poor is taken in the Net of the Law. The poor is scanted in the things of this earth; but in the favour of God and heavenly things he shareth with the best. The rich cannot bribe for these. God respected the low estate of Mary his Hand-maiden, yea Lazarus went to heaven, when Dives went to hell. Use 2. If thou be'st rich, be humble, and do not so disdainfully overlook thy poor neighbour, as not worthy to wipe thy shoes. He is heir of the same Grace, serves the same Master, and it may be, in as great favour with him as thyself. I am sure the rich and poor are all one by Creation; there is the same entrance into the world, and the same way to departed to them both; unless the Rich man's fullness open more doors of death, than the emptiness of the Poor man. In the worst things, as sin and corruption, the richest is equal with the poorest; In the best things, as justification and Eternal life, the poorest is equal with the richest. Use 3. There is no difference between the Rich and the Poor; but remember in spiritual things: In civil there is great difference, even by God's ordinance. For the Gospel abolisheth not order; bringing in anabaptistical parity and community. We must honour our betters and superiors, acknowledging a difference. We may not say in stomach, Wherein is he better than I? We all come of Adam. When the Counters are put up 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 judgement, and in Christ there is no difference; but while we here live; there is difference, and it is to be acknowledged. Use 4. Be at Unity: for there is the same Lord. We are all servants to one Master: he will prefer us all: we need not envy one another. We are all of a Family, and wear all one Livery, and the badge or Cognizance is love. Will any man endure that his servants or children shall be quarreling, or snarling one at another? Indeed, if we served divers Masters, there might sometimes naked swords be seen; but now contentions must needs be odious. Alas, for the Divisions in the Church of England! Surely, the Authors, and Fautors of her division, have much to answer for before God. This is the bane of the Church, and that the Devil knows well enough. Division in Doctrine is Heresy: this is not found among us. Division in Rites is Schism: This is our disease. Let such remember who break the peace of our Church, that an inveterate Schism is Heresy. For the obstinate Schismatic, at length obtrudeth his fancy for an Article of the Faith. A Church in division, is like an house on Fire. Quench, and increase not this flame by thy brainless opinions. It is like Rebecca, troubled in her womb, with the strive of two children, of contrary dispositions: Pity the pains of thy Mother. This sin is so great, (specially authority being resisted) that some have confidently avouched it not to be expiated by Martyrdom. Chrysost. If Constantine justly blamed Alexander, Socrates Scholar Eccl. hist. l. 1. c. 4. for eager opposing Arrius, whom he did confute, much more may our Constantine find fault with them, which blame that which they can neither amend, nor confutes. Use 5. The way to be rich in all grace, is to ask it. Ask, and you shall have: he is rich to all that call upon him: he gives bountifully, and casts no man in the teeth: plead not thine own deservings: thou must sue in forma Pauperis. Beggars obtain: the rich are sent empty away. Use 6. Every man desires to serve a liberal Master, that he may be preferred. Serve God, and thou shalt be made rich. Why dost thou by Swearing, Lying, Whoring, etc. serve that beggarly master the Devil, that hath nothing to give his followers, but hell, and everlasting torments? If God be thy Master, thou art made for ever. No marvel that Paul breaks out into such a Pathetical thanksgiving, because God entertained him into his service. 1. Tim. 1. For as there is no fishing to the Sea: so no service to Gods and the Kings. Get into God's service, and when thou art in, keep thee there. Deserve not to be cast out, as Cain was, lest thou sing the Prodigals Song, How many hired servants in my Father's house have bread enough, and I die for hunger! There are two things to be done, that we may keep our service. First, to know our Masters will. 2. To do it: and then as God was rich to Abraham for his Faith, to David, for his zeal, to Steven, for his constancy, so will he be rich to thee. As God is rich in mercy to the good, so in judgements, plagues, woes, curses, is he rich to all ungodly & wicked men. VERSE 13. a joel. 2.32. Act. 2.21. For whosoever shall call on the Name of the Lord, shall be saved. THat God is rich unto all that call on him, is here confirmed by a Testimony out of joel. The occasion of joels' speech was this: There was a great famine in jewry: the Cause, their sins: the means; First, a great rain presently after Seed time: after that a wonderderful drought. Also God sent Grasshoppers and Caterpillars, etc. which devoured the little increase which the earth afforded. Farther, he threateneth them with foreign enemies, and upon this, exhorts them to Repentance, telling them that whosoever shall call on the Name of God shall be safe. For in Zion, that is, the Church of God, shall be deliverance. Paul's Argument is thus framed: If whosoever call on God shall be saved: then is God rich to all that call on him, for no riches are comparable to salvation. But the first is true. Therefore the last. In this verse are two things. First, the Duty. Secondly, the Event. The Duty, Calling upon God. The event, Salvation. Whosoever, as before, verse 11. Shall call upon: 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 Invocation in Latin, because it must be performed with the Inmost affections; or, as to call God into us: Or, as the Greek word signifies, to call upon another for help in extremity. And therefore Chrysostome well expounds it by Confession, joined with Prayer. For he which beggeth help of another, confesseth his own weakness and want. The Name of the Lord. That is, God himself, whose infinite perfections no name can comprehend. Yet God hath by certain Names and Appellations notified himself unto us, so far as was fit for ability to understand. Some here understand Christ, the Name, express Image and Character of his Father, by whom we know God, as we know things by their names. Shall be saved. Not that our prayers deserve Salvation, but because Salvation follows faithful praying by the promise of God. doctrine God will save all such which call upon him, Act. 2.21. Psal. 50.15. & 145.18. Use 1. God is infinitely good, who propounds conditions of salvation, as easy to the poor, as to the rich. If he had offered salvation on these terms, as to build Churches, Hospitals, and to endow them, etc. Alas, what should have become of poor men! But if thou be'st not rich, nor eloquent, etc. Yet if thou callest on the Name of the Lord, thou shalt be saved. Use 2. Whosoever calleth upon the name (not of our Lady) but of the Lord. How then comes it to pass, that the Papists so much strive for Invocation of Saints? There is no example, nor promise, nor commandment for it in the Bible. No threatening to them which omit it: neither do the Saints departed know our particular necessities or our hearts. The Heathen Philosophers conceived one chief god, and divers inferior and Vndergods, as mediators, by whom they might come to the chief God, as by Noble men we come to the King. This is one of their best arguments, which Ambrose on the Romans excellently propounds and confutes. Amb. comment. in 1. cap. Epist. ad Rom. A certain man, Chemnitius exem. Decr. Conc. Trid. par. 3. de Inuo. Sanctorum. having used the help of some Noble men, in a cause to his King, and being marvelously delayed, hearing by occasion a Bishop preach that we must go to God, by the mediation of Saints. Alas, saith he, if it be in the Court of Heaven, as it is in the Courts of Princes, we shall all have but a cold suit of it. We do many times request particular men and Churches on earth to pray for us: because we have commandment, example and promise for it in the Word, it being a ministry appointed for the Militant Church. But that from hence I should pray to Angels or Saints departed, follows not. For first, I do not invocate these as the Papists do their Saints: neither do I desire that office, unless either face to face, or by Letter or Messenger, I acquaint them with my desire: but there is no such intercourse between us and the Virgin Mary, or other Saints. Ob. But they pray not to Saints to fulfil, but to impetrate their desires. A. This also is unlawful, 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 have but one Mediator between God and us, even jesus Christ. Farther, though they teach this in the Schools, 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 show in divers of their prayers, which I have seen, & most blasphemously appears in their Lady's Psalter. Concerning which, it is to be understood, that the common sort of Papists, are taught upon Beads to say over certain ave Maries & Pater nosters: to ten ave Maries, one Pater noster, which being five times said over, make one Rosary (as they call it.) And that they might not be deceived in their tale, they say that S. Dominick (it may be one of our Lady's Chaplains) found out the use of Beads for that purpose. From hence comes our Lady's Psalter, which consists of three Rosaries: Of which Psalter there is a peculiar Fraternity, endowed with many Indulgences by divers Popes. Unto this Psalter, are added divers prayers to the blessed Virgin, specially the Versuall Salutations, in imitation of David's Psalms, which some say was done by Bonaventure. 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 David prayeth to God, and not according to the sense of their School distinction. Use 3. He saith not, Every one that prayeth, shall have that which he desireth, but shall be saved. Thou shalt have all thy desires, if they stand with God's glory and thy good, otherwise it is not good for thee to desire to have them. Paul prayed for the removal of a temptation, and it was not removed, for Gods and Paul's greater glory in overcoming. Ask for necessary grace and salvation, and thou shalt be sure to receive it. A certain 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 give, which is un willingly wakened by the suitor, how much more bountifully will he give, which needs no waking, but wakens us, that we may ask him t Aug. ep. 121. ad orobam de orando Deo. ? Use 4. Prayer is a singular refuge in trouble. In war, Moses did more good with his prayers against Amalek, than the Soldiers did with their swords. As a strong Castle in a commotion, so is prayer unto God in trouble. When Christ tells of the troubles of the last days, Luke 21 36. he adviseth to prayer; and accordingly himself practised. Prayer is the buckles of Christian Armour. The great neglect of this duty, is the cause that we are so often overcome in temptation, and overtaken with foul enormities. He that sanctifies himself in the morning with prayer, is the stronger to resist temptations all the day after; for as when the Lion roars, the beasts hide themselves, so there is nothing that sooner putteth the devil to flight, then faithful prayer. Not to pray, is a note of a wretch, and such lie open to all the plagues of God. Use 5. Not every saying, Lord, Lord, shall obtain salvation, but that Invocation which hath Faith for the root, and Obedience for the fruit: For we shall not receive, if either we believe that God will not give our ask, or if we glorify him not with a godly life. If I regard wickedness in my heart, the Lord will not hear me, saith David. Psal. 66.18. Let every one that calleth one Christ, depart from iniquity, saith Paul. 2 Tim. 2.19. The prayer of a righteous man availeth much, saith james. jaco. 5.15. As the Serpent going to drink, lays down his poison; so do thou lay aside thy sins when thou goest to prayer. If a man having murdered his neighbour's child, should come with his hands reeking with the blood to entreat a kindness, should he obtain? So never make account to be graciously heard, when thou presentest thyself before the Lord, with the tokens of thy pride on thy body, or in the steam of thy wine and strong drink, etc. VERSE 14. How then shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? 15. And how shall they preach except they be sent? as it is written, c Esay 52.7. Naum. 1.15. How beautiful are the feet of them, that preach the Gospel of peace, and bring glad tidings of good things? 16. But they have not all obeyed the Gospel: For Esayas saith, d Esay 53.1. john 12.38. Lord, who hath believed our * Or Preaching. Gr. the hearing of us. report? 17. So then, Faith cometh by hearing, and hearing by the Word of God. SAint Paul hath before spoken of Faith, and the righteousness of it: and some think that here his purpose is to show the means to come to Faith, which is, by hearing the Word. This is true, but the whole context in my opinion shows, that Paul hath another drift in these verses: namely, to prove that the Gospel must be preached to the Gentiles, which the jews could not abide to hear of. The Apostle said, that whosoever, jew or Gentile calls upon God, shall be saved. Hence he inferreth that the Gospel must be preached to the Gentiles. The Argument is thus: It is the will of God that the Gentiles should be saved. But without the Gospel they cannot be saved, Therefore the Gospel must be preached unto them. The first Proposition is avouched before; the Minor is in these verses proved, where we have the Argument itself, 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 proved by a heap of Arguments m Sorites. clapped together, from the first to the last, thus; Those that call on the Name of the Lord, shall be saved. But none can call, except they believe, nor believe, except they hear; nor hear 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 Commandment of God. The Argument follows backward and backward, Affirmatively and Negatively. The words are familiar, which he setteth down by Interrogations, which are equivalent to strong Negations. How shall they call, etc. That is, They cannot call on him in whom they believe not. True Prayer, is the effect of true Faith. How shall they believe, etc. That is, they cannot believe without hearing, which is the ordinary and highway to Faith. For Faith presupposeth knowledge. Knowledge instruction: Instruction hearing, which is the sense of learning. We have seen blind men learned, but never deaf men so borne. He that is borne deaf, is also borne dumb. The reason, because we learn to speak. Deaf men are barred from Faith and salvation, to be attained by hearing, but not simply and absolutely, because God when he pleaseth, can extraordinarily work Faith without the senses. We have some Notions of God left in Nature; but to know God in Christ, and things to be believed unto salvation, comes from without, and requires Instruction. How can they hear, & c.? That is, they cannot hear to faith, without a Preacher; Preaching and Hearing are Relatives. How can they preach, except they be sent? That is, None can Preach, except they be sent. A man unsent may debate or discourse of matters, but not as the Ambassadors of God, to the begetting of Faith, except they be sent of God. If a man take upon him to preach not being sent, he were as good hold his peace. As a private man's doings running on an Embassy of his own head, are not approved of the King: so good works only with them whom he sendeth. He that begets Faith in any, is sent of God. Sending, is external or Internal. We speak of external, which is, by ecclesiastic ordination from those who themselves have been first ordained, and derive their power successively from the Apostles, and so from our Saviour Christ. doctrine Without the preaching of the Gospel there is (ordinarily) no salvation. The Gospel is the power of God to salvation, not written in leaves, but preached, Rom. 1.16. 1. Cor. 1.21. jam. 1.18. Use 1. Saints are not to be invocated, because we may not believe in them: This service of our Faith is only due to God. Use 2. Faith breeds Prayer: and indeed none can pray but believers. An unbeliever may speak and say over a form of words, but pray he cannot without Faith. When we are persuaded of the goodness of God, and his readiness to help, than we fall to Prayer. When Peter was in danger of drowning, if he had not been persuaded of Christ's love, he would never so confidently have cried; Help, Master, I perish. The Saints (whose practice herein must be our example) for the kindling of Prayer, have used to stir up their Faith, by attributing such Titles to God, which do manifest his Power, Mercy and Truth. As we esteem not the cries of such which trust us not: so neither doth God the words of them which believe him not. Use 3. Many think, that of all other things preaching might best be spared, and that the Ministers office is least necessary: but here we see, that Faith and the promised good things cannot be attained without preaching. Next to Christ, it is the greatest benefit which God hath given to men: For by this we know, and apply that to our Salvation. When Princes are crowned, they are bountiful; so when Christ our King ascended, he gave gifts. What gifts? Some to be Pastors and Teachers, for the gathering and edifying his Church unto salvation: Ephes. 4. He therefore that despiseth preaching, despiseth the bounty of Christ, and is guilty of his own damnation: For, as our bodies cannot live without bread: so nor our souls without the Word. Q. Shall none be saved, but those which hear Sermons? A. No, Ordinarily. Q. Cannot God save men, though they hear none? A. It is a needless Question: none denies but he can: yet when he gives ordinary means, he shows he will save no otherwise. As a man refusing to eat, because God can save him without meat, tempteth God; so doth he, who following his pleasures, and refusing to hear, thinks to be saved. Manna is for the wilderness, which an Israelite looks not for in Canaan, where he may sow and reap: so, while thou livest in a Church, where thou mayst partake of the ordinary means, use them, if thou wouldst be nourished in the hope of eternal life. God could have taught the Eunuch without Philip; converted Paul, without Anamias; instructed Cornelius, without Peter; opened Lydias heart, without Paul: but he used (not the ministery of Angels, but) the ministery of men, to teach us, that it is his will we should submit unto it, if we would be blessed. The Ministry of the Word is by the wisdom of God, which reverence thou, unless thou accountest thyself wiser then God. Use 4. The Papists from Gregory, make Images Laymen's books; but God hath appointed, not by looking on an Image, but by hearing his ordinance, to instruct the Church in the Faith. Use 5. None can preach till they be sent. If God send not, we go without good speed: Therefore, Esay, john Baptist, Christ himself, the Apostles go not till 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 moved by GOD to desire the Calling for God's glory; if he be competently qualified with learning, godliness, discretion, utterance; if his gifts be allowed by the Church, and he be sent according to the ordinary course of the Church, wherein he 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 Invocation. The blessing of God upon his labours, is an infallible token of his lawful Calling: so jeremy approves a true Prophet, jer. 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 us to be true Ministers of Christ. But if ordinary begetting of faith be an argument of a lawful calling: Blessed be God, we have a calling to our comfort. They say we are false, Idolatrous, Antichristian Ministers, even priests of Baal. And I ask them whether ordinarily God converteth men to himself, and stablisheth them in true Grace, by false, Idolatrous and Antichristian means? Whether he follows the priests of Baal, with his abundant blessing in their calling, or his own Ministers whom he sends himself? And if we be sent of God, how dare they refuse to hear us, though there might be some defect in our Calling, which I am sure is as justifiable, as the calling in any Church upon earth? and when it is at the worst; too good, that theirs should enter into any comparison with it. Howsoever they blaspheme our Calling, I am sure, that if there be any grace in any of them, they are beholding to the ministery of the Church of England for it. Use 6. How can they preach, unless they be sent? Therefore wheresoever preaching is, it is by the sending of God, and a token of his love, as where he sends it not, it is a token of his displeasure toward the place. Apoc. 1.16. Christ hath the Ministers as Stars in his right hand, not only for their defence, but also to make them rise or set, to several parts of the world, as he pleaseth. He can make it rain on Gedeons' Fleece, judg. 6.37,38,39,40. and no where else, and every where, save on Gedeons' Fleece. If you have the Word, thank him that sent it; if you want it, seek it from him that gives it. VERSE 15. As it is written, How beautiful are the feet of those which preach the Gospel 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 Gospel 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 objection, in the next verse. The proof is taken out of Esay, chap. 52.7. From the effect of the preaching of the Gospel, which is joy and rejoicing in them which heard it. So at Antioch there was great joy; so in Galatia, and in divers Cities and Towns it was entertained as with clapping of hands, which joyful embracing of it, proves it to be of Gods sending. This effect is set forth under a Comparison of the less; for Esay speaks of the Royal receiving of the Messengers of Israel's deliverance from the captivity of Babylon, of which when News came, they were so ravished, & filled with laughter, that they thought it had not been a truth, but a dream. If then the tidings of such temporal deliverance was so welcome, much more must be welcome the glad tidings of the Gospel: and as those messengers were from God, so much more these, it being a great deal more likely that the jews might be delivered from that bodily servitude, then that the world should be delivered from the bondage of Satan, by the blood of God. In these words are two things. First, a commendation of the Gospel; How beautiful, & c! Locus laudatorius Sarienus. Secondly, a Reason, because it bringeth peace, and good things. How beautiful, & c! He saith not simply, they are beautiful, but useth an explanation, How beautiful! as if he were not able to express such beauty. How beautiful are the feet! Some take feet for men: some for the affections, being that to the soul, which feet are to the body: these affections appearing in the Apostles, by their sweet delivery and utterance. Some interpret the velocity of the Apostles in converting the world. Some their constancy and courage. Some take beauty for the holiness of the Apostles; some for a fleshly beauty by ornaments, as slippers embroidered with Gold and Pearl; as this Scripture is abused to the consecrating of the Pope's toe. But the plain meaning is, that the coming of the Apostles with the glad tidings of salvation was acceptable: he saith, feet, because they are the instruments of going; as we familiarly say of poor men. They get their living by their finger's ends, which are the instruments of their labour. Beautiful. Nava ab Avarice, or Nava. The Hebrew word according to the root, may signify to be desired and longed for, or beautiful and welcome. The beauty of a thing causeth it to be desired, as the beauty of Christ makes the Church sick of love. The Greek term comes of a root which hath divers signification: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as an hour, or generally Time: but not so here. It also signifies that part of time which is fittest for affairs, called Season: and so some read it, How seasonable? Quam tempestive. Tertul. lib. 5. adverse. Mar. c. 2. A word spoken in season, is beautiful, and so is the Gospel somewhere called, and every thing is beautiful in his season. Many of our daintiest meats are not, but the Gospel is always in season; in the Winter of Adversity, in the Summer of prosperity, in the Spring of Youth, and Autumn of Age: And therefore Paul bids Timothy to preach in season, and out of season: not that it is at any time unseasonable, but because the world so judgeth it. It also signifies the Spring: and therefore some have compared the coming of the Apostles, and of the Preachers of the Gospel, to the Spring. For as the fields in the Spring begin to be adorned with buds, blossoms, and sweet flowers, in which all creatures rejoice: so the preaching of the Gospel turns our Winter like barrenness into fruitfulness, making us to flourish with heavenly graces and virtues. It is also taken for ripeness, and so some have likened the coming of the Apostles to ripe fruit. Unripe 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 beautiful and wholesome as the Gospel. It signifies also comeliness; 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 Gospel. Psal. 43. The Gospel of Peace and glad tidings of good things: Here is an excess of words: but this redundance serves to make us the more to esteem of it. It is the Ghosts spell, a comforting and soul-saving word. Peace: We are by corruption of Nature, enemies to God; the Gospel reveals a threefold peace, with God, with ourselves, with men; according to the song of the Angels at the birth of Christ, Good things. Yea, the best in the Superlative degree, Celestial good things: a freedom from all evil of sin, of punishment. doctrine Nothing should be so welcome as the preaching and Preachers of the Gospel. That Christ came to save sinners is a faithful 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 Salvation, the Gospel of the Kingdom. Even as one would say, the key of heaven: for life and immortality are brought to light by the Gospel, 2. Tim. 1.12. Use 1. The essential duty of a Minister, is to preach the Gospel. The Law is to be preached also, both as an introduction to the Gospel, and for a direction how to lead our lives, when we have received the Gospel, because sin breaks God's peace; but chiefly, we are sent to preach the Gospel. Use 2. Nor riches, nor dignities, but to preach the Gospel, is the chief honour and beauty of a Minister, who, though highly advanced, if he preach not the Gospel, shall be despised. Use 3. Some love their Ministers, because they keep hospitality, which is commendable; some, because they gain by them in their tithes, and other duties, which is carnal; some, because they never preach, which is abominable; some, because themselves would be well accounted of, which is hypocritical. But, to love them for their works sake, is conscionable, and according to the commandment. 1. Thes. 5.13. It's an argument of great corruption, to esteem basely & meanly of a Preacher; when he that brings tidings of a good bargain, or is an instrument of our pleasures, shall be highly welcomed and rewarded. We are earthen vessels, but we bring a treasure more precious than all the world: we preach the Summum bonum of man, and therefore should be esteemed. Use 4. If the Minister have weak gifts, yet if he preach the Gospel, thou must account his feet beautiful: It's not the gifts of men, but the Word of God which works the feat in our Conversion. Use 5. If it be the Gospel of peace, the professors are to be peaceable. Use 6. The great sin of this Land, is the contempt of the preaching of the Gospel, that we account it not a precious, but a tedious thing. Never merry world (say some) since we had so much preaching; as if the Sun shone too bright. Like the Israelites, who stumbled at the plenty of Manna. These are a kin to those Devils, who asked Christ if he were come to torment them. So they account the Gospel a torment, because it crosseth their profane, covetous, and Epicure-like courses. These can spend days and nights in vanity, but an hour at a Sermon is tedious. Blear-eyed Leah is more comely in their eye, than Rachel. The Onions of Egypt have a better relish in their mouths, than Manna and Quails. They had rather live at the Hogs-trough (for what are all worldly pleasures, but draff in comparison?) then in their father's house. Preferring their pigs with the Gadarenes, before our Saviour Christ. O, say they, We cannot live by Sermons. But alas! what are all pleasures without this? even 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 love the Gospel no better? Surely this, we know not our own poor estate, and so are ignorant of the worth of it. If we knew these, we would run from East to West for it. If drunkards, and the rabble of wicked wretches knew their fearful estate, the Minister should be as welcome to them, as bread to the hungry, or a pardon to a Thief. To them which are visited in their consciences, is the Gospel sweet, but to them which are hardened, it hath no savour. Poor souls! If a man in the street cry fire, fire, every man runs; but we daily cry the fire of Hell to consume all impenitent sinners, yet none almost are moved. What's that fire to this? What the burning of rotten houses, to the burning of body and soul in fire and brimstone for ever? If the Lord would be pleased but to show a wicked man the torments of Hell, or to visit his conscience with the apprehension of his wrath, than the very crumbs of the Gospel would be welcome, when now they loath the full measses of Consolation. Then, to see the sweetness of but one sentence or line in the Gospel, would be more acceptable than the whole riches of the world. When the Conscience is wounded, and the Devil strongly accuseth, than how beautiful will the feet be of the now contemned Ministers of the Gospel? Sell all thy profits, pleasures, sins, to purchase this treasure of peace which comes by the Gospel. Many are daily cheapening, but they underbid for it, they would feign have it, but are driven away with the price, because it requires a forsaking of all to follow Christ. But indeed, daniel's far with the Gospel, is a royal feast: if thou accountest not so, thou hast a proud, and an ignorant heart. VERSE 16. But they have not all obeyed the Gospel, for Esayas saith, Lord, who hath believed our report? IN this verse Paul prevents an Objection, against that which was said concerning the preaching of the Gospel to the Gentiles, that it was of God. As if some jew should say: No, Paul, God never sent you to preach to them; for if he had, he would have sent you first to us, and have blessed your labours: but the greater part obey you not, either of jews or Gentiles. It may be, here and there a few of the common sort follow you: but where are the great Rabbins, the Pharisees? The fourth part follow you not, but persecute you. Therefore, because this business profits not in your hands, God never sent you, but you run of your own head. This was a plausible Argument to the jews, to which Paul answers by a Concession, with a Correction annexed: as if he should say, Indeed all do not obey the Gospel; yet you jews are not to be offended; because, as our sending was foretold, so your and their incredulity; and the small fruit and effect was foretold also. In this verse we note two parts; 1. A declaration of the success of the preaching of the Gospel, Not all obey it. Secondly, a Confirmation of it out of Esay. All have 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 Pear, that a plum, when they are the trees that bear such fruit: so Faith is the tree that bears the fruit of obedience. This obedience of Faith is twofold; First, or Reason: Secondly, of Works. That of Reason is, when it gives place and way to the Gospel, though it conceive it not. For the Gospel goes beyond reason, as in the point of the Trinity, Incarnation of Christ, justification of a sinner before God, Resurrection, etc. Abraham believed, above or against reason; and the Gospel is said to bring into subjection our Reason. 2. Cor. 10.5. That of works is, when we observe the Law; for Faith worketh by love, and is to be shown by our works. Gala. 5.6. For Esay saith, By this is rendered the cause, not of the thing, but of the Proposition. For not because Esay foretold, did not all obey, but because all did not obey, Esay foretold it. Lord: This is added by the Septuagint, for explanation. Who hath believed? The Interrogation is a forcible Negation; propounded, as some say, by way of Admiration; that so few should believe; but that's no wonder. It's rather a wonder that any do, considering our corruption, and the devils subtle temptations, then that many do not. It's no wonder to see men run into all manner of sin, as 'tis no wonder to see a stone roll down from the top of a steep hill. I think it is spoken rather by way of complaint, that so few should believe the Gospel. Report, or hearing; that is, preaching, by an usual hebraism, 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 have: so few, as in comparison, None. So john saith, john 3.32. that No man receiveth the testimony of Christ. Did not Mary, Andrew, Peter, etc., Yes, but in comparison of the multitude which did not, None. doctrine When the Gospel is preached, all are not converted by it, and believe it, john 3.32. and 12.37. Mat. 20.16. 2. Thes. 3.2. Use 1. Faith is called obedience. Obey thou in life, and make thy reason obey. No man standing on his own reason ever believed; an unsanctified wit is a great hindrance of Faith. The greatest Philosophers, as the Epicures and Stoics, most resisted Paul, Acts 17.18. as our greatest Politicians most scoff at Religion, and at preaching of the Word. Use 2. All are bound to hear, and nothing so worthy to be heard as the Gospel. Let us say of hearing, as Paul speaks of knowing it: 1. Cor. 2.2. viz. that he esteemed to know nothing beside. The Nurse's song doth not so quiet the babe, as the preaching of the Gospel the Conscience. It's the hand of GOD, offering us forgiveness of sins; He therefore who hath ears to hear, let him hear. He hath well employed his ears, who hath revernntly heard the Gospel; which the devil keeps many from hearing, lest by hearing they should be converted and live. If thou wilt not Now bear that which may profit thee, thou shalt hear one day that which will make thy heart to ache, even this, Go you cursed, etc. For if any receive you not, nor hear your words, shake the dust off your feet: truly it shall be easier for Sodom in the day of judgement then for them. Mat. 10.14,15 Use 3. Ministers must be affected and grieve, when they see the company of reverent hearers so thin, and their labours so fruitless. The Prophet here complains of this: so Christ groans for the hardness of the people's hearts, and weeps over the stubbornness of jerusalem. The shrewdest turn to be done to a Minister, is to deprive him of the joy of his labours; and the way to rejoice them, is to embrace the Gospel they preach. It will be unprofitable and heavy for the hearers, to have their Minister to complain of them with grief unto God. Use 4. Esay and Paul gave not over, though they had cause to complain. As the Physician omits no point of his Art, though the recovery of his Patient be desperate: So, though we preach to many desperate and scoffing hearers, we must not give over, but rather use the more diligence. For whether they profit by us, or no, we shall have our fee. Not as the husbandman loseth by an ill crop, shall I lose. If I preach, and thou repent not, it shall never repent me of my pains. I will preach still: for though my preaching be not a sweet savour to thee: yet even in thee I am a sweet savour to God. Thou also shalt smart for it: for if we be offended when our words are despised, much more will God be, at the contempt of his Gospel. Use 5. Although faith cannot be without preaching going before it; yet preaching may be without faith following it: as that which is to be known, may be without the knowledge of it. The word that sounds without is not sufficient faith, if God speak not within in the heart. There are two things required to faith; the determination of that which is to be believed, and the inclination and persuasion of the heart to believe. Aquinas. Preaching determines, but its God who persuades by preaching: God can do it without preaching, but preaching cannot do it without God. Our voice can say, Repent; but its God only that gives Repentance. Paul preacheth to Lidia's ear, but God hath the key of her heart. Pray that God would open our mouths to speak; pray also that he will unlock thy heart to believe; for as Rebecca cooked the Venison, but Isaac gave the blessing; so we may plant and water, but its God that gives the increase. 1. Cor. 3.7. VERSE 18. But I say, Have they not heard? Yes verily, c Psal. 19.4. their sound went into all the earth, and their words unto the ends of the world. THis is spoken of the Gentiles, not of the jews, as appears by the manner of the next verse. In this Paul prevents another objection, occasioned by the words before, concerning the sending of the Gospel to the Gentiles, as if some jew should have said: If you be sent to the Gentiles, why do you preach to them all, but only to some choice Cities and Nations? Paul answers, that they do and shall preach to them all; which he utters by an interrogation, and proves by a testimony out of the Psalms; as if he should say: David tells you that all have, or might hear; for, Their sound is gone out into all the earth. Question is whether Paul allege this testimony, or allude unto it: In the Psalm he speaks of works, here of the Word. Some say that Paul argues from the less: If God teach all by the great volume of the heavens, much more will he teach all, by the heavenly doctrine of the Gospel. I think that under the historical narration of the heavens, and of their sound, is hid a prophecy of the preaching of the Gospel, because the latter part of the Psalm speaks much in the commendation of it; and Paul here so applies it. And indeed there is a most sweet Analogy, between the heavens sound and the Gospel. There are divers particulars observed: I think these are good: The heavens are the work of God's hand; so is the Gospel revealed by God. The heavens show the work of God: so the Gospel, that we are justified by the work of God, which is faith, not by the works of man. The doctrine of the Gospel is pure and lightsome as are the heavens. The influence of the heavens comforteth & cherisheth inferior things; so doth the Gospel the Conscience. The diversity of Nations and Languages is manifold which understand not one another; yet all understand the excellency of the heavens, and the wonderful work of God in them. So God enabled the Apostles to teach all Nations in their own tongues the wonderful works of God. Into all the earth, and unto the ends of the world: The sum is, that the Gospel was preached to all the world. Ob. But many Nations were long after the Apostles days converted: as England in the time of Gregory the great; the japonians 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 far off: or it is spoken of that which should be; or it is meant of the 4. quarters of the world; or of the Roman Empire. And for that of England; it is false: Indeed in Gregory's days, England by Austen the Monk, was first brought in subjection to Rome, they before agreeing with the Greek Church; for at the coming of that Austen there were many holy Monks in this Land, and some have written of the conversion of it, in the days of Eleutherius: yea, Dorotheus seemeth to affirm that Simon Zelotes was in Britain, if the place be not misprinted. And for the New discovered places may be answered, that either they were not then inhabited, or the Gospel there preached, but not received; or that the fame of the Gospel at the least came thither, as the fame of the Israelites came into Canaan. doctrine The Gospel 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 never heard of the Gospel? are they not to be excused before God? A. Yes: Of the sin of unbelief in the promises: but they cannot obtain thereby an acquittal from their other sins, but shall be condemned for them. Use 1. That is the true Religion, which agrees with that which was preached in all the world by the Apostles. Use 2. It was a miracle that the Gospel, a doctrine teaching the denial of ourselves, and bearing of the Cross, carried by poor and mean persons, oppressed by mighty Emperors and Kings, should in despite of men and Devils, within the space of forty years, be so published in all the world. Let all enemies cease to oppose it by the remembrance hereof. Use 3. Obey the Gospel, lest He which sent it, take it away, and remove our Candlestick for our unbelief and contempt of it. For this cause turcism and Papism possess many places, which have been heretofore famous for the Gospel. Hath the grace of God shined to thee in despite of the Devil? Make much of this light, and walk in it: Hast thou heard the sound of it? Why dost thou live in lewd practices, as if thou hadst never heard any inkling of it? If thou be'st a blasphemer, drunken, unclean, proud, covetous, etc. what could a jew, or a Turk do more than thou dost? Thou hast not received it. Where sin bears rule, there is not the Gospel received. In those Marian times, the Gospel made men forsake goods and life: and can it not now make thee leave thy vile and bad courses? He that caused the Gospel to be brought with the blood of his servants, will require the blood of all the contemners of it. Be you careful, that as in all the world, so the Gospel may have a free passage among you, and be 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 provoke you to jealousy by them that are no people, and by a foolish Nation I will anger you. THe Apostle hath in the verses before sound proved, that the Gospel is by the will and counsel of God to be preached to the Gentiles. The jew is mute, and hath nothing farther to object against that point, but falls to excuse his opposition against the preaching of the Gospel to them, by pleading ignorance, that he did not know it: was the will of God so to have it. To this Paul answereth: What (saith he) did not Israel know? Did ye not know This? Why, Moses and Esay affirm it, in whom you are conversant. And so falls into a plain declaration of the Abjection of the jews, and receiving 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 jews made to cover their malice against the preaching of the Gospel to the Gentiles, by a reprehensarie declaration, that they were not ignorant. Secondly, this he proves by the Testimony of the Prophets. Did not Israel know? The Geneva Translation supplieth (God.) without any sense, which is exceedingly well observed in His majesties 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 he should say, You may be ashamed to say you are ignorant, you know it well enough, or might or aught to know it. doctrine The corruption of our hearts leads us to the practice of those things which we know to be sin, Rom. 1.31. Jude 10. Use 1. Abstain from all sin, specially from sin of knowledge. A regenerate man may through infirmity, or in the violence of tentation sin against knowledge, as David and Peter; but beware of cold blood: and continuing in known sin. Antecedent Ignorance will not save a man, much more will consequent Ignorance condemn him. Ignorantia mollit non tollit rationem peccati. Scientia non mollit peccatum, sed tollit excusationem peccati. Ignorance taketh not away sin, but knowledge taketh away all excuse of sin. Now I have spoken to them (saith Christ) they have no c joh. 15.22. colour for their sin. To withhold the known truth in unrighteousness, provoketh the d Rom. 1.18. wrath of God. Dost thou not know that drunkenness, whoredom, etc. are abominable sins? And yet thou practisest them. Alas, what hope canst thou have? A willing practice of known sin, and Repentance, can nover stand together: nay, it is the high way to a reprobate mind, and to that unpardonable offence. Though thou canst not but sin in these days of thy frailty, yet beware of two things. First, of being willingly ignorant of that which God gives thee the means to know, for this is the mark of a wretch. 2. Pet. 3.5. Secondly, of doing contrary to knowledge: For he that knows to do well, and doth it not, and by proportion to avoid ill, and shuns it not, to him it is sin, that is, his knowledge aggravates his faults. jac. 4. vlt. Use 2. The jews sinned against their knowledge: What was the cause? Even their Envy that the Gentiles should be admitted to the prerogative of Grace. This made them deliver Christ to be crucified. This caused the stoning of Stephen: this the persecution of Paul. Beware of Envy, which is a devilish sin; the rotting of the bones, which makes a man twice miserable: For the envious man is cruciated both with his own evils, and with the good things of his Neighbour. The way to avoid envy for worldly matters, is to despise the world, and the folly of it, and to love heavenly things; and the way to avoid envy for the grace of God showed on another, is to love the glory of God, which is set forth by my neighbour, as well as by myself. The proof 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 Testimony is out of Deuteronomie, containing a threatening of Rejection to the jews, for their vile dealing against God: wherein are two things to be considered; 1. The phrase wherein this Rejection is set down. 2. The Amplification of it. I will provoke you to jealousy, and I will anger you. This is the phrase. The Amplification is twofold; 1. Fron the Author, which is God: who doth not cause envy, but cause it to come to light, being in the heart before: nor is the Author of jealousy as a sin, but as its a punishment, doing that for punishment, which would stir up their corrupt hearts to jealousy. 2. From the Instruments which God useth to anger and provoke them withal: Namely, No people: A foolish Nation. That is, the Gentiles; whom the jews accounted beasts, and not men, even dogs. As a man divorcing an adulterous wife, and in her face taking her bondmaid to be his wife, and adorning her with the garments and jewels of his former wife, must needs make her pine with envy & jealousy: So God threatens the jews, whom he had chosen to be his Spouse, that he would cast them off for their wickedness, and bestow their privileges 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 up a stranger's child into her lap: so doth God threaten the jews. Here's the difference, we do it not seriously, but God doth. This is then as if the Lord should say, You have chosen another husband; I will choose another wife: You another God, even your Idols; I another people, even the Gentiles: You have angered me, giving my honour to Idols; and I will anger you, giving your prerogatives to the Gentiles. doctrine God will forsake them, which forsake him. 2. Chro. 15.2. jam. 4.8. Use 1. To be out of the Covenant, is to be of no account. The Gentiles in regard thereof are said to be No people, and a foolish Nation. If a King have an Army of many thou-sand dead men, or cripples, there is no reckoning to be made of them: So, no reckoning of men unconverted; for they are dead in their sins, very beasts without reason, till they be enlightened. Ob. But are not many unregenerate men great Politicians? A. Yes, they are: but in the account of God they are very fools and beasts. The Gentiles had many learned Philosophers and wise men for government, before their Calling; yet God saith they were a foolish Nation. The beginning of wisdom is the fear of God. Prou. 1.7. Use 2. There are many that despise & scoff the children of God for their simplicity, and holy profession: let such remember, that even by those whom they jest at, God will anger them, either in this life, or at the day of judgement. The time shall come, that thou shalt gnash with thy teeth, to see them saved, thyself damned, them carried to heaven, thyself haled to hell. As thou hast laughed them to scorn, so shall they laugh at thy destruction. Use 3. Live, England, according to thy knowledge, and bring forth fruit worthy of the Gospel, which thou enjoyest, and thou shalt live long; else God will cast thee off, and anger thee. Now we are the people of God, let us obey him, lest he make us no people. As a Master deals with a naughty servant, plucking his Livery over his ears, and turning him out of doors: so God will take from us his Word and Sacraments, our Livery and cognizance, if we reverently profit not by them, but despise them. Now God honours us above many, nay, above any Nation. O what grief, envy, anger, jealousy, must it needs breed, if ever the day should come, that we should see the Turks, or other Infidels, possessors of these favours, and ourselves turned off! There would be no grief to this. The Gentiles got the kingdom of the jews, and all their wealth: but for all this, they envied not them so much, as that God should be the God of the Gentiles, and not of the jews. The losing of their Temporalties, was not so much unto them, as the losing of their Spiritualties. Thus he dealt with the jews, and thus will he deal with us, if we despise his Gospel, not believing nor obeying it. But if we forsake not God, he will never forsake us: it can never be showed by any observation, 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 unto them that asked not after me. HEre he brings the Testimony of Esay, a great Prophet, of the blood royal, whom the jews greatly honoured. This Testimony in effect, is the same with that of Moses: it only 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 jews were not patiented to hear their downfall, and of the advancement of the Gentiles: therefore he had need be of a bold spirit: and this boldness (like enough) cost him his life. For by the commandment of Manasses, he was put to a cruel death, being (as it is said) t Hierom. li. 15 in Esai. in fine. sawn asunder with a wooden saw. doctrine Ministers are boldly to preach the truth. Paul requireth so to be prayed for, Ephe. 6.19. And so he enjoins Titus, 2.13. Use 1. Ministers may not fear the faces of men, lest God destroy them. They may not be timorous, nor clawback's: neither of these can be faithful. They must be men of courage, to stand for God and the truth, against all opposites, though they have john Baptists reward for their labour. Art thou opposed in thy ministry? Tu contra audentior ito, be the more bold with discretion and wisdom, and let not thy very life be dear unto thee, to fulfil the ministration thou hast received of the Lord. Acts 20.24. Use. 2. As it is our parts boldly to preach, so it is your parts meekly to hear, and cheerfully to follow that which is taught. jam. 1.21. The matter of the Testimony is twofold. First, of the Calling of the Gentiles in the rest of this verse. Secondly, the Rejection of the jews, 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 have been found and made manifest. To find God, is to know him, to find favour with him, to have him, and enjoy him as our portion, which they do which believe and repent. I have been made manifest, that is, not declared in shadows and Ceremonies, but plainly. These are set down 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 denial 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, etc.) that they traveled and sought into every corner of the world for Philosophy, and to talk with learned men: but we never read that they came into jury to seek God. And yet God was found, though not of them in particular, yet afterwards of the Gent●…es in general. Or here is a description of the Gentiles. A Gentile is such a one, who seeks not after God. This is our glass; for we are Gentiles. doctrine Our conversion and calling, is not from our own wisdom, merit, labour, but from the mercy of God. 2. Tim. 1.9. jam. 1.18. Use 1. We are well taught in our Liturgy to confess, that we have gone astray like lost sheep. Christ is compared to a Shepherd, we to lost sheep: He to a woman having lost her groat; we to the lost groat. The groat seeks not the woman, nor the sheep the Shepherd: so nor we Christ; it's he man, nor the sheep the Shepherd: so nor we Christ; it's he that seeks us, or we must be lost for ever. Luke 15. Abraham dwelled in Vr of the Chaldees, and was (as is probably gathered) an Idolater, and had so been 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 he was called? was he seeking Christ? Yea that he was, but to persecute him in his Saints, not to believe in him. So if thou well remember'st thyself, wert thou following thy own lusts, when God called thee, having neither forecast to seek, nor a heart to be willing to be found when God sought thee, unless God had bowed and inclined it. Even as Adam ran from God, when he came to seek him, and was feign to drag him from behind the bushes: So, if God had not dealt with thee in like manner, thou hadst been a lost sheep even to this day: Praise God for finding thee out. Use 2. A Heathen is one that seeks not after God; then have we swarms of heathens among us: for, though many be baptised, and come to our Assemblies; yet their hearts seek not God, but the fulfilling of their own 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 Convert is such a one to whom God hath manifested himself, giving him Faith and Repentance; and such are happy. Q. How is God to be found? Use 3. A. Three things are to be observed for the finding of God. 1. The time. 2. The place. 3. The manner. For the time, we must seek God first: Mat. 6.33. First seek the Kingdom 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 seeks the Devil in his best age, shall never find God in his worst age; when the days come, in which he shall say that he hath no pleasure in them. Give the first of thy time, and of every day to God, or else thou mayst despair to find him in the rest of thy time and day. Seek God early. The place. God is every where, but not every where to be found ordinarily. The ordinary place is the Congregation of his Saints, where his name is called upon, and his Word preached, for there he hath promised his presence. Mat. 18.20. Psal. 105.4. Seek the Lord and his strength, seek his strength evermore. The meetings of the Saints are called the face of God, because there he manifests himself, dispensing his favours and blessings. Where should we seek for a man but at his house? The Church is the house of the living God. 1. Tim. 3.15. Seek him there, for at Salem is his Tabernacle, and his dwelling at Zion. The Church is directed for the finding of Christ, to get her forth by the footsteps of the flock, Cant. 1.7. toward the Tents of the Shepherds, that is, to resort with the people of God, to the hearing of the Word. When then shall our Recusants find God, with such as will not vouchsafe to step over their Threshold to hear his Word? There is a time when they shall find him, but to their cost, as a judge to punish them for their contempt. The manner: In holiness: not in hypocrisy and profaneness. Who (saith David) Psal. 15. shall ascend into God's hill, and stand before him? Even he that hath clean hands, and a pure heart, etc. This is the generation of them that seek him; that seek thy face, O God of jacob. Psal. 24.6. The pure in heart shall see God, Mat. 5.8. and without holiness none shall see him. Heb. 12.14. Away therefore with Drunkenness, Pride, Uncleanness, and beastlike living. This generation shall not find God. He blesseth them who seek him in goodness. Use 4. Hast thou found GOD, when thou soughtest him not? Seek him then, and thou shalt more find him. The heart of them shall rejoice which seek him, much more the heart of them which find him. Psal. 105.3. Examine then thy heart, whether thou canst find God there: Thou shalt know his presence, by thy joy, thy care, thy fear. 1. Art thou more glad of Faith and Repentance, then of all the world? Of mercy showed to thy Conscience, then if thou wert an Emperor? Is thy desire to God, and his Word, above all pleasures? God is in thy heart, or else there could not be such joy. 2. Hast thou a care to keep God, in a godly conversation? Thou hast him. He that hath a Treasure, hath a care to keep it: and that is not a man's, treasure which he casteth at his heels. 3. Art thou afraid to lose GOD, or to do any thing to grieve him? Art thou humbled, if thou feelest any absence, or emptiness of his Grace? and art thou stirred up with the Church in the Canticles to seek him whom thy soul loveth? Thou hast a good heart: and thy God dwelleth in thee. VERSE 21. But to Israel he saith, a Esay. 65.2. All day long I have stretched out my hands to a disobedient and gainsaying people. IN this verse is the other part of the Testimony of Esay, concerning the rejection of the jews, which is set down and amplified. It is set down in these words, A disobedient and gainsaying people, that is, a rejected people, or a people cast off: The cause being put for the effect. The amplification is from the cause of the contrary, viz. the love and goodness of GOD calling them, which should have bred in them no such effect. This calling is set forth: First, by a similitude; I have stretched out my hands. Secondly, by the time: All day long. All day long. Some apply this to the time of Christ's 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 understood of all the time from their first calling to their dissipation. The whole time of Grace, is called the day of Salvation. universum retro. tempus quod praeterierat. Chrys. I have stretched out my hands: As the Hen clocks 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 arms to embrace it in tender affection: so did God deal with the jews, seeking to gather them into the bosom of his love. Unto a disobedient and gainsaying people. The word signifies such a one, as will not be persuaded, but is incorrigible. Not every disobedience is here meant, but when neither fair means, nor foul, will bring us to a better course. Gainsaying: This is a farther Rise of sin; signifying not only such a one as refuseth to obey, but being reproved, thwarteth, mocketh and persecuteth their reprovers. Of this Steven accused the jews. Act. 7.51. Esay hath but one word for both these, but such is the force of it, that both these will scarcely express it. Socer. It is attributed to the stubborn son that was to be stoned to death. Deut. 21.18. Me thinks David makes a Commentary of it in the 78. Psalm. The jews are there called a rebellious generation, in Esays' word. Dor. Socer. What a one is that? A generation (as it follows) that set not their heart aright, whose spirit was not faithful to God, that kept not the Covenant of God; that he refused to walk in his Law, that forgot his works, that tempted God, that spoke against God, etc. Such were the Israelites, as Esay saith, that provoked him to his face. doctrine Disobedience joined with contradiction and persecution of God's Messengers, was the cause of the rejection of the jews, 2. Chro. 36.16. Mat. 23.37. Mat. 21. Use 1. If we be damned, the cause is in ourselves, refusing the salvation which God offers to us. To whom hath not God offered mercy? What drunkard or wicked person is there among us, 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? Use 2. God's Patience is infinite. As a Nurse bears with her crying froward Child: so did God bear with the jews, even many hundred years, and did not cast them off, though they many thousand times deserved it. Had not the Lord been God, he could not have holden his hands off them, they were so rebellious. This patience God useth toward us: by this we are saved: for if God hath not long waited for us, we had been ere this swept away by his fearful judgements, as the dung of the earth. Therefore let us be thankful. Use 3. Is God so patiented toward Rebels? O how merciful and loving will he be to them which with contrite hearts seek unto him! Use 4. The Ministry of the Word, is the stretching forth of God's arms: when thou resortest unto it, thou runnest into the arms, into the very bosom of God. Use 5. Rebels, and gainsayer, are in continual danger to be rejected of God: they are even at the pits brink. Search your bosoms whether you be such, or no. If thou mockest and contemnest admonitions, stubbornly walking on in wickedness, thou art such a one. Many when they hear of Predestination, of the necessity of preaching, of purity of life, etc. they cavil, mock, and blaspheme. Is it not equal that such profane mouths should be stopped? Such a profane heart punished? Such contempt revenged? Let us obey in all holy submission, lest the hand that is stretched forth to receive us, be lifted up to strike us, and to throw us to hell. CHAP. XI. VERS. 1. I say then, Hath God cast away his people? God forbidden. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. IN this chapter the Apostle removes the third main objection: which follows upon these things delivered before: For if justification be by faith in Christ, on whom the jews believe not, and their righteousness availeth nothing, but for all that, they are accounted rebels and traitors, and the Gentiles brought in because of their faith; then God hath cast away his people: But he will never cast away his people: Therefore, etc. To this objection Paul answers in this Chapter; showing that the rejection of the jews is neither total nor final; and therefore God still is most constant, though he cast away and punish such unbelieving and disobedient rebels. The drift of this passage, is to comfort the believing jews, and to admonish the Gentiles, who (though Christians) yet insulted over the jews, and hated them; so that among us, even at this day, the name of a jew is grown into a proverb, to note one that is hated. Now that the Gentiles might not be proud of their standing, nor the jews utterly despair; and that they might entertain a more charitable opinion each of other, Paul shows that the rejection of the jews is not of every mother's son, nor for ever; but as some of them in all ages of the Church have been converted, so before the end of the world the thousands of Israel shall be gathered. The wrath of God lieth not upon all, neither shall it always on the multitude of them; but evem the multitude before the end, shall come thick and threefold unto Christ, whom they now blaspheme and persecute: And in the midst of these things he digresseth into a special admonition to the Gentiles to be humble. In this Chapter are two parts. First, the principal matter, to ver. 33. Secondly, the conclusion, ver. 33. and so to the end of the Chapter. The principal matter is twofold: First, that the rejection of the jews is not total, to verse 11. Secondly, nor final, in the rest of the verses. The first part is handled by way of disputation: Paul enters into the schools, propounds his position. His adversary appears and opposeth. Paul takes his argument, answers it, and plainly makes good his answer by Scripture. The position is, that Moses and Esay have fore-prophecied the rejection of the jews, as in the tenth Chap. ver. 19.20.21. The Repliers argument (suppose a jew) is this: If they be so to be understood, than God hath cast away his people. But the last is false, therefore the first. This argument is in these words, I demand then, Hath God cast away his people? propounded by way of question. Paul's 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 grave determination, fortified by evident Scriptures, which he always hath in a readiness as a sacred anchor to stay us from being carried about with every wind or wave of doctrine. The two first parts of this answer are in the first verse. The first is in the negation, in these words, God forbidden. Paul denies with indignation and defiance; as if he should say: far be it from me to teach that God should cast away his people wholly; or that all the jews, or that a jew, because a jew, should be rejected of God. doctrine All the jews are not cast away from the hope of salvation, though their Temple be ruintaed, their sacrifices ceased, their land in the hands of Infidels, and their multitude dispersed. For Peter and Paul converted many: and Peter and james principally wrote their Epistles to believing jews dispersed, and some are still converted, Tremellius. as one of late years hath taken great pains in helping to translate the Bible. Use 1. In God's cause Paul cannot forbear, but must needs earnestly tell cavillers of it to their faces; do thou likewise, but in the spirit and wisdom of Paul. Use 2. Paul before had shamed the jews, put them to silence, and given them a sore blow, telling them of their stubbornness and disobedience, and of their casting off: he doth not always harp upon that string, nor trample upon them being down, but now like a wise teacher he comforteth them. He leaves not the matter so, but declares that (nevertheless) there is a door of mercy open to all of them that will believe: as if he should say: It is true, God is angry with the jews, and hath cast them away, but let none despair; for so many as repent, ceasing to blaspheme Christ, and shall believe in him, shall be saved. This course of Paul, must be a pattern for Ministers: they must preach judgements, and denounce the curse against sinners, 2. Cor. 13 10. but they must not leave men under the curse to despair; for God hath not appointed us to destroy men, but when we have humbled them and reproved them, we are to set open the gate of mercy upon their repentance, by preaching the glad tidings of the Gospel. This is the special duty of our office. To preach always the curse and damnation, is a butcherly kind of preaching: otherwise doth the butcher consider the sheep, otherwise the shepherd: the butcher to kill it, the shepherd to keep and save it. Now we are shepherds. The Law must be preached, but principally the Gospel. Omne tulit punctum qui miscuit, etc. 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 Benjamin. THis is the second part of Paul's answer, by a special instance of himself. God hath not cast away the jews wholly: not every individual; for, saith, Paul, I myself am a jew, and I am not rejected, but am assured that I am the child of God through faith in Christ. Therefore the rejection of the jews is not total. God casts away no jews but rebels, and receives no Gentiles but believers, If all are cast away, than I: But not I: Therefore not all. An Israelite: that is, a jew: but he useth the term Israelite, because more ancient and more honourable, the name jew at that time being very odious. Of the seed of Abraham; because many became Proselytes, and so were numbered with the jews, which were not so borne. Of the tribe of Benjamin: this is added because he might have been of the seed of Abraham by Ishmael. Hereby therefore he shows 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 understood: as But I am not cast away, but elect, or such like. doctrine Paul is first a jew, secondly an elect, thirdly and knows it. A jew, 2. Cor. 11.22. Phil. 3.5. Act. 22.2. Elect, this is manifest by his conversion, Act. 9 he was received to mercy, 1. Tim. 1.16. he knew he was elect●; else his arguments from himself were of no force. Also his confident writing of himself, shows it, Rom. 8.2. Gal. 2.20. Rom 8.38. 2. Tim. 1.12. and 4 7,8,17. Use 1. Paul was sure of his estate, and knew it; so may all: for we have 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 persevere. The excellent things which God hath prepared for them that love him, the Spirit reveals unto us. And we have received the Spirit of God, that we might know the things which are given us of God. 1. Cor. 2.10. 1. Cor. 2.12. And perseverance is one of those things: therefore we may be sure to persevere. Ob. But Paul knew it by special extraordinary revelation. Ans. I deny it: let them show that. He had his assurance no other way then all may have it; namely by his faith and obedience. I live, saith Paul (in assurance of salvation) by faith, Gal. 2.20. And henceforth there is laid up for me a crown of righteousness. How know you that Paul? I have fought (saith he) a good fight of faith, etc. 2. Tim. 4.7.8. By which way we also know it, and therefore it followeth, And not for me only, but for them that love the appearance of Christ. Indeed I marvel not, that the Papists teach, we cannot be sure, when they rely upon Traditions as well as Scriptures, and hold all are justified morally by inherent righteousness: and therefore because of the mutability of our wills, their assurance must needs be but moral, which may be otherwise. Their doctrine is most uncomfortable. He that calleth upon God, shall be saved; but he that prayeth doubting, obtaineth nothing. The Papists pray for salvation, and doubt: how then can they have it? I am. 1.6.7. by which place it manifestly appears, that a doubting faith is not a saving faith. We read often in the Psalms, Blessed are they which trust in the Lord; never, Blessed are they which doubt. No marvel though many also among us cavil at this doctrine: alas, they speak out of their own feeling. In regard of their naughty living they have just cause to doubt, and therefore they think none can be sure. To live wickedly, and to have a profane heart, contemning all goodness, makes men sure indeed, but of damnation: but he which believes and reputes, is as sure even now of salvation, as if even now hewer reigning with Christ in heaven. Use 2. When we believe and repent, we are perfectly reconciled to God: who retaineth not the least memory of our iniquities. Of this Paul is an example. Quest. What was Paul before his conversion? Answ. Let himself tell you. I was saith Paul, a blasphemer, a persecutor, an oppresser, imprisoning the Saints: and when they were put to death I gave sentence. I punished them in all the Synagogues, compelling them to blaspheme, and being more mad persecuted them to strange Cities etc. 1. Tim. 1.13. Act. 22.4.5. Act. 26.10.11. Such a notorious wretch was Paul, and yet behold the infinite goodness of our God; even Paul is received to grace: and not only to grace to be pardoned and converted, but presently he is advanced to the highest dignity in the Church: of a persecuter made an Apostle. God says not to him: Well Paul, I will receive thee to favour, but look for no great preferment or privilege: but he advanceth him, as though from his cradle he had crept on hands and knees to please him. O the sweet mercy of our God, who when he receives sinners, never comes in within odd items & back reckonings, but forgiveth and forgetteth our sins as if they never had been done; nay useth us as if we had been the best children that could be. So when the prodigal child returns to himself and to his father, doth his father say, Ah sirrah have you spent all. etc. Well I am content to receive you, but as long as I live I'll think on you? No, no. But he falls on his neck, and weeps for joy, Luc. 15. with O my son, O this my son was lost but now is found, was dead, but now is aline. Bring out the best raiment, the shoes, the ring, theiewells, kill the fat calf, make a feast, send for music that we may rejoice. All is fogotten. Hast thou been a drunkard, a blasphemer, an unclean person etc. If thou repentest and turnest to God, even so will he use thee. He will never upbraid thee with what thou hast been; he will remember thy sins no more. Heb. 8.12. Paul in this is an example to all sinners, propounded by God himself to us, 1. Tim. 1.16. that from the experience of his dealing with him, all might be ambitious of his favour, and be excited to come unto him. If a Surgeon should come among us and undertaking to cure some desperately diseased person, should make him fish whole (as we say) and as sound as ever he was, and that freely: Consul Agust; serm. 9 et 10. de veibis Apost et Ansel●m in loc. Tim. this would allure others to resort to him for the recovery of their pains; or as a Physician, desiring to get a fame, would look out some person even at death's door and cure him, that by such experiment, be might get a name, and come into practice: So Christ desires fame and glory, he would have all our custom; he would all sick consciences should come unto him for cure: and for this purpose he takes Paul, in the eye of man sick of incurable disease, he physics him, heals him and highly prefers him, receiving nothing, but giving all good things to his patients. for he seeks nothing but glory. Then consider; hast thou any old can kerd soar about thee? Art thou a soul leper, or hast thou any or many loath some diseases? Yea thou hast. And as the woman in the gospel, could not be cured by any Physician, though she had spent her whole estate that way, so no men nor Angels can cure thee: It's only Christ can do it: and he is most gentle to all that come to him, freely healing them, and advancing them to glory. Why then dost thou defer to come unto him for saving health? Why dost thou rather choose to perish and rot in thy sins? He that hath received Paul and Mary Magdalene to mercy, will not reject thee if thou repentest. VERS. 2. God hath not cast away his people which he foreknew. Here is the third part of Paul's answer which is an accurate distinction. The jews are cast away, and are the people of God: and yet Paul said verse 1. God forbidden that God should cast away his people. How can these things agree? Therefore Paul distinguisheth of this term (his people) which is taken two ways: ae quivocally, in a large sense; and univocally, in a more restrained sense: people which are not foreknown, and people which are foreknown: that is not elect, and elect. The first God casts away: the second he never will cast away. This then is Paul's meaning. Whosoever are borne in the Church, outwardly submitting themselves to the word and sacraments, are in a general sense the people of God; of whom some only seem to believe, but do not: these God casts away. Others do truly believe, these God never casts away. Though the jews in regard of the outward things of the covenant, were counted the people of God, yet he acknowledgeth not those which believe not; neither purposes to save them. A jew not believing is as far from salvation (in regard of having it) as an Infidel. Which he foreknew: There is a knowledge attributed to God, whereby he knows all things, even such things which never shallbe. This is called naked knowledge, which is order of nature, though not of time, is before the decree: this is not here meant, for thus he knows the Reprobates as well as the Elect. There is a knowledge also which is joined 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 understood the saying; That the prescience of God causeth not things to be: for in this foreknowledge, things are, and therefore they are foreseen. I know the sun will rise; not because I know it doth the sun rise, but contrarily. As our remembrance of things past, is not the cause that they are passed: so God's foreknowledge of things to come in this second sense is not the cause that they shall come. This is nor here meant. The foreknowledge joined with the decree, but going before it, Act. 2.23. is the cause of things: and this is either largely taken, for the providence: by which foreknowledge Christ was delivered or more narrowly forelection; & so foreknowledge is here to be understood; and therefore Saint Austin read it, whom he predestinated, and so Anselme expounds it: so doth the word imply, by an hebraism, signifying knowledge with love and care; God knoweth his (saith Paul) and our Saviour to the wicked, I know you not. He knows them well enough, but not so as to open Heaven gates for them. Whom he foreknew. The relative is causally put here, 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 covenant, have this denomination, the people of God. Even as the chaff, while it is growing in the field, is rained upon, fenced in, and kept as well as the corn, and all is called corn. doctrine Those that are foreknown, that is, elected, shall never be cast away Mat: 24: 24. Reu: 8: 33. 2. Tim: 2: 19 Paul showed that the jews are rejected, and then he saith that not those which are foreknown threatenings of judgement though in regard of thepromulgation & notice taking belong to the whole Church: yet in regard of execution, they are to be understood only of rebels. As promises are to be restrained to believers so threatenings to unbelievers. Is a judgement threatened? what art? An unbeliever? a rebel? that's thy part: take it to thee. But if thou repentest, its notment to thee. Indeed we deserve to hear & have nothing but the curse. But God frees them which repent for his son jesus Christ Use. An elect can never be turned or turn reprobate. None of the elected number can perish or be diminished, because God cannot be deceived. For when he decreed to save them, he foresaw all impediments, as our sins; our frailty; the power of ill example, company; the malice & policy of sathan; which not withstanding he determined and decreed to save us. Therefore God must fail if we fail in salvation. This is worth all the world; the ground of our comfort, which cheereth in all crosses. Thy house is burnt over thy head; thy friends turned foes. Comfort thyself: Gods love can never fail towards thee, sathan hath tempted thee, and foiled thee, by some particular sin & now he persuades thee that thou shalt be daned; surely so thou hast deserved. But if thou be foreknown, God will not finally forsake thee, but give thee repentance that thou mayst be saved. Hence note that David, Peter, etc. though committing grievous sins yet perished not. Divide an elect from the decree of God, he may be damned. In sensu diviso 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 poison from this, arguing thus: If I be foreknown, God will not cast me away; therefore I'll live as I list: this is the devils logic. So saith he to Christ: If thou be the son of God cast thyself down, God will never suffer thee to perish. God teacheth us not so to conclude, but contrarily. Neither did ever any godly man so collect. No man that hath his wits will trust his body on these terms, and yet there are ten thousand such fools in the world that thus hazard their souls. Let profane beasts say what they will: do thou say thus: God hath elected me to salvation by faith and repentance: therefore I will endeavour to repent and believe, that so I may be saved according to his election. Use 2. Those which are elect shall never be cast away: examine whether thou be elect or no: there is a judgement hereof to be gathered out of our own hearts: a man's own conscience will tell him; in all that are elect and of years of discretion, there are two infallibles, marks 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? Even thus: they which call on the name of the Lord, there is faith: and which depart from iniquity, there is repentance. These are as a ticket whereby we pass from earth to heaven; he that can show these he is sure to pass for an elect. Hath God given thee a new heart? Doth he give thee power to believe? Doth he renew his image in thee? etc. If thou wert not an elect, God would never bestow this cost on thee. As a man bestows not lace and trimming on a filthy rag, but throws it on the dunghill; or as a man rubs and sets up a sound vessel, but he beats a pieces for the fire one that is rotten; so God will not bestow such cost on reprobates, as to work their hearts to believe and repent, but will suffer them to rot in their sins, for they are but for hell fire, and there they will serve well enough. Thou art careful to make thy land sure, but Saint Peter bids thee to make sure thy election. 2 Pet. 1.10. Ob. I have examined myself, and I find not these notes of my election, what would you advise me to do? Answ. I will not bid thee despair. But this I say. O that thou couldst repent, and that thou wouldst submit thyself to the ministry of the word. How possible then might it be that thou mightest be saved? Which word, while some neglect and despise, they rivet themselves in their sins to damnation. Suppose a man lose a ring by the way, and sends two of his servants to seek it. One of them lights a candle, stoops to the ground & searcheth every step where his Master went: the other seeks 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 pains using the means to find it: so verily he which diligently attends upon the word, is in a fair possibility to attain saith and repentance, and by them salvation, when he that is negligent and contemns the means is sure to be damned. Use 3. The jews though in regard of outward prerogatives the people of God, yet for their infidelity are cast off: look then to thy faith: though thou be'st baptised and livest and diest in the Church, yet thou mayst be damned. It's a lamentable thing to see one who hath had the reputation of an honest man, to stand forth among thieves, and murderers, and witches at the Assizes: how much more to see men to have borne the honourable name of Christians, to be among the devils at the day of judgement. How will this make the devils to blaspheme, when such shall be turned over to them to be tormented? If thou livest profanely, thou hadst as good have been an infidel as a Christian, nay it may be better, as its a further degree of misery to starve in the midst, then in the want of means. Indeed what are a great many of us but infidels in practice. What can an infidel do worse, then forswear, lie, slander, steal, murder, be unclean, be drunk, despise religion etc. This is the fashion of many; they have the very manners of infidels. VERSE 2. Wot you not what the scripture saith of Elias? How be maketh intercession to GOD against Israel, saying. 3 Lord they have killed thy prophets, and digged down thine Altars, and I am left alone, and they seek my life. 4 But what saith the answer of God unto him. I have reserved to myself 7000 men who have not bowed the knee to the Image of Baal. NOw followeth the fourth part of Paul's answer, taken from an instance of the like case in the days of Elias: he brings a book case for it. In the days of Elias the ten Tribes did generally revolt from God, and followed jeroboams Idols, so as in the prophet's eye, as far 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 deservedly cast off the jewish nation, yet there are 7000 that belong unto him, and by consequence their rejection is not total. In this instance are two things. 1. a preface. 2. The example instanced. First of the preface, which is in these words. Wots you not what the scripture saith of Elias? Being a rhetorical communication wherein Paul convinceth them by their own knowledge. Wots you not what the Scripture saith of Elias? Or in Elias, that is in the story of Elias, or in the book of Elias; for some have holden that Elias wrote that book of the Kings, as if he should say, you cannot I am sure but remember Elias his story 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 use of them. Our Saviour and Paul approve, his by their practice: Mat: 12.3.5. 1. Cor 10.1 etc. Have you not read saith Christ, do you not know saith Paul. So also: practised, james, Peter, Jude, john, as in their Epistles appears. Use. We must study stories: for beside the pleasantness of such study, it is exceeding profitable, being pictures or glasses wherein we may discern both what is good and bad, and what we may expect as a reward either of our vices or virtues. There was never any man of note for wisdom who was a staunger in story. And indeed state policy in a great part consists in observation of former histories: Eccles. 1. for there is no new thing under the sun. The counsel of the ancient for their long experience is of great reckoning: but history is of more, in as much as diuturnity of time comprehends more than the length of one man's 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 ancient story commended unto us, which was the way whereby Zeno the wise Philosopher obtained so great reputation of worthiness: joh. jacob. Beur. Saccing, in Synop. histor. This study is profitable to Magistrates for government, to Ministers for exhortation, to all for ordering their lives with befitting moderation. Be then conversant diligently in story, specially of the Church contained in the Bible and ecclesiastical writers. And remember that the life of story is use and application for godliness, otherwise I may say of knowledge, as Solomon of Riches, I have seen knowledge, served to the hurt of the owner. The example of Abraham, Moses, David etc. are as stars in whose light if we walk we shall through faith and patience inherit the promises. On the otherside, Cain, Sodom, judas, are as warning-peeces to avoid their sins, as Lot's wife was for this end turned into a pillar of salt to season after-comers by her example. Thou seest thieves and murderers yearly come to open punishment and shame. Beware thou also of the revenging hand of God: thou hearest of unclean persons and drunkards, how some fail into beggary, some into loathsome diseases some into sudden death in the midst of their cups, most into hardness of heart. Me thinks it should affright the drunkard when he goes out of his doors to the alehouse, to remember that some have so gone, who never have returned home again. The old poisonous viper, is at length taken and made into treacle to be a preservative against poison. So God will take thee, thou viper, thou abominable sinner, and make treacle of thee, that because thou wilt not profit by the example of others, others may profit themselves by thy example. This is that which God laid to jerusalems' charge by the Prophet She profits not by Sodomes' example: Ezech. 16.56. this also is charged upon Balshazzar, who was punished the more, and the sooner, because he profited not by that domestical and pregnant example of God's judgement on his grandfather Nabuchadnezzar: Dan. 5.18. sin is not made less by tract of time but greater; because in such continuance there are extant the more examples of God's judgements against sinners. VERSE. 2. How he makes intercession to God against Israel saying. THe example itself is in these words, and so to the end 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 answer of God. ver. 4. The Complaint is set down two ways. First generally ver. 2 Secondly more particularly. ve. 3. In the general are 4. things First the person complaining. Which is Elias: a most famous prophet, and in the account of the jews next to Moses; of whom at this day they make such reckoning, that at circumcision they set two chairs: the fairest of which is empty, reserved for Elias, who they say much ravoreth 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 used to express this complaining, by some translated conferreth or talketh with God, here maketh intercession against; howsoever, the meaning is, he complaineth: for directly he did not pray that they might be plagued, but accuseth them of their stubborness and rebellion. Fourthly, the manner or zeal of this complaint, noted in this word, How, that is, with what zeal, which zeal we shall know if we take a brief survey of the noble story of Elias, beginning at the 17. Chapter of the first book of Kings. Gryneus. Elias was a notable Prophet raised up by God in the days of Ahab and jesabel, for the reforming of the Church of the ten Tribes. God reveals to him, that it should not rain in that country for the space of three years and six months. Elias prophesieth this to Ahab, and it falls out accordingly, whose tongue for this was called by some, The bridle of heaven. When he had thus prophesied, he is appointed by God to go to the river Cherith, where the Ravens feed him, and thence to Sarepta, where he is miraculously sustained at a widows house, whose son he raiseth up to life, which the jews hold to be jonas the Prophet. In the third year he is bid to show himself to Ahab, and so he did: whom he adviseth for remedy of present troubles to summon a parliament. Hieronim. The King, his Nobles and Commons are assembled to mount Carmel. Elias puts up a bill, whether the Lord or Baal be God. The Parliament concludeth nothing. Eliah showeth 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 heaven. Upon 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 groves to be slain; and in approbation of this, and for the further confirmation of religion, the Lord sends a desired rain. Now Elias thinks all is well and sure for religion. But jesabel 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 slain. Upon this Eliah flieth into the wilderness for safety, and considering that all he had done, had such ill success, groweth into a vehement passion, and in some impatience desireth to die. God ministereth to him by an Angel, which feeds him, and sends him to Horeb: he goes for more safety, and to meet with the Lord. There passeth by him a mighty wind, an earthquake, and fire (representations of Eliahs' zeal:) But God was not in them. Then comes a still voice (to teach Eliah patience) saying, What dost thou here Eliah? Eliah answered, Lord, I have been jealous for the Lord of hosts; complaining according to the words here used by Paul, verse 3. In this story it appears that Eliah was a man subject to infirmities, as other men are, being overheate in his passion, his life being in danger by jesabel, yet his zeal 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, David, as appears in their stories. Use. When thou seest God dishonoured and religion trodden under foot, be not senseless. Would it not move a man to see altars thrown down, prophets killed, miracles take no effect, as in Eliahs' time? james 5. ●7. Or now, to see the Sabbath profaned, the preaching of the Gospel contemned, and many (notwithstanding daily admonitions) to run out some to drunkenness, some to whoredom, some to pride, & c? Surely we want an Eliah. Whosoever hath but a dram of his spirit, these things to him are as a dagger at his heart. Meekness in our own causes, but in Gods, zeal and earnestness become us. Yet be not over zealous: few I confess are sick of this disease; ●et Elias was, and we may be also: for we are more sure we have his passions then his grace. Excess of zeal is intolerable: yea it hath been found less dangerous to the Church, when men have come short of the due proportion of zeal, then when they have exceeded. Auda Bishop in Persia, in an excess of zeal throwing down a Temple of the Pagans, was the cause that the King thereby incensed, threw down all the Temples of the Christians. Theod. lib. 5. There are two things whereby we may discern whether our zeal exceed due limits and bounds or no: 1 If thou make thyself a party, so much is it in the wrong. Elias was the more hot, because his own life was in danger: So if there be a disordered person who hath provoked us, than we cry its pity but he should be presented, indicted, punished. But when under a colour of zeal against sin, we revenge our own wrongs; it's more passion than zeal. Secondly. Zeal should consume the faults not the persons of offenders, if thine feeds on the persons not on the faults, it's nought. Quench it against the person, inflame it against the fault. james and john would have had the wicked Samaritans by and by to be consumed with fire from heaven: but they are reproved by our Saviour. Luc. 9.53. And here Elias was somewhat faulty: coming short of Moses and Samuel, who made intercession for, not against their people. Eliah makes intercession against his people: Moses and Samuel for them. These rather than Eliah, are to be imitated of Ministers. It's a lamentable thing to see a father wring of his hands over his child and complaining of his stubborness, wishing he had never been borne. So it is very grievous to hear an Eliah complain to God of the stubborness of his people. We are your fathers: so live you, that we may have no cause to sue against you, either in the court of heaven or earth, but rather to rejoice overyou, which we shall do with much cheerfulness praying for you if you forsake your sins, and turn unto God, obeying his word. If we in our prayers have cause to complain of you, it will be unprofitable to you: for what followed Eliah his complaint? The Lord speaks to him as if he should say: Eliah I see thou art in a mood; well: go anoint Hazael King of Aram, jehu King of Israel, and Elisha Prophet in thy room: him that scapeth the sword of Hazaell shall jehu slay, and him that escapeth jehu, shall Elisha slay. Of such force are the complaints of the Prophets and Ministers of God against their stubborn people, as also are their prayers effectual, on the behalf of such as believe and obey. Now I beseech you, presently to reform your lives, that we may mutually join together to bless God, you for us, and we for you, that we may be all crowned together at the coming of Christ. VERSE 3. Lord they have killed thy Prophets, and digged down thine Altars; and I am left alone, and they seek my life. IN these words is set down the complaint of Eliah more particularly: in which are two things. First, the person to whom he complains, Lord. Secondly, the matter of the complaint, which is twofold. First, The kill of the Prophets. Secondly, The digging down of Altars. Both these aggravated from the miserable estate of Eliah, which appeared two ways, first, He is left alone, (in his own opinion) secondly, They seek his life also. They: not only bellua multorum capitum, the vulgar: but Ahab, jesabel, Nobles, Commons and all, from the highest to the lowest: Especially jesabel, a devilish 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 proverb, such being called jesabels'. Apoc. 2. Thy Prophets. Thy is added for more detestation of the fact. The Ambassadors of a mean Prince are not to be wronged; but they have killed Thy Prophets. Thine Altars. An Altar was a building or Instrument, of earth, stone, or other stuff, reared up 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 jerusalem, where only Sacrifices were to be offered, which is the cause that now the jews offer no sacrifices, because they want their Temple: Ahab could not come by the Altar at jerusalem, being out of his Kingdom: What Altar then means Ahab? Answ. Some say that the sign is put for the thing signified, and by Altars meant Religion, which was by Ahab and jesabel abolished. But as the kill of the Prophets was a matter of fact, so also I take this to be, rather than of signification only. They threw down material Altars, built in abraham's, Isaaks, jacobs', josuahs', and samuel's time, before the Temple was builded, and the Altars which were by Elias himself and other Prophets, by special commandment after the building of the Temple set up: which were called afterward high Places, and the good Kings of judah commended for pulling them down. 1. Kin. 18.4.22. Object. Why should Eliah complain of the doing of that by Ahab, which done by others is commended? Answ. Those Altars remained as monuments of God's worship, and Elias complains not simply against their demolishing, but because it was done in despite of true Religion, that no foot-step thereof might remain to put the people in mind of the true God, which if it had been done in faith and reverence, would have been commended. A Turk is plagued for stamping a Crucifix under his feet, not that God approves such Images, but to reprove their vile mind therein showed against Christ. julian (as Ecclesiastical histories mention) plucked down an Image of brass, made to resemble Christ, at the foot whereof was the figure of the woman with the bloody issue kneeling: in the room of that Image of Christ, did the Apostate place his own Image, which was by thunder and lightning overthrown & broken in pieces, not that God was pleased with such Images, but displeased with the wicked and spiteful heart of julian, thereby appearing. And I am left alone. Not a Prophet alone, but a professor alone, as appears in God's answer, who tells him, there were seven 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 prevail against it, as Cain against Abel: the Moabites, Ammorites, Philistims, etc. against Israel: the High Priests, Scribes and pharisees against Christ: the Heathen Emperors against the Christians: The Arrians for the space of fourscore years against the Orthodoxal professors: the Pope and Papists against the Protestants, as our forefathers have felt in this Land. Use 1. Prosperity is no certain note of the true Church. Use 2. Though we have enjoyed an uninterrupted peace this many years (which the Lord continue) yet God may suffer enemies to prevail over us, and we have great reason to fear it. First, because iniquity, as Pride, Drunkenness, etc. seem to have got the upper hand. Secondly, we have seen and felt many judgements already: the Pestilence, Inundations of waters, devouring fires in many the principal Towns of the Kingdom; yet what reformation follows? Because we amend not by these, we have cause to fear the kill of our Prophets, and digging down our Altars. Thirdly, because of our fearful hypocrisy, ever being much in show and nothing in substance. God usually makes true Christians manifest, and discovers Hypocrites by such trials. These reasons show that we are in danger, and therefore should not be secure, but provide for such a time; for as he who is provided to die, is the fit to live, so the forthinking of such things, may (howsoever) much better us in grace. Religion hath cost some their goods, their liberty, lives; why may it not us? This is our day, our Summer; it may have a night and Winter following, against which it is wisdom to provide. doctrine The enemies of true Religion are savage and cruel, specially against the Ministers of it, as appears in the Papists, who when they fail of Arguments and Scripture to defend their cause, seek to make their parts good with fire and sword, according to this Logic was that Pope's resolution, julius. who flinging his keys into Tiber, said, If Peter's keys cannot, Paul's sword shall. Use 1. Art thou an enemy to the gospel, and to the preachers of it and to them who live godly? Thou art like jesabel, whom God met withal well enough, for even the dogs did ease jesabel though a Queen. 2. King. 9.35. Use. 2. As an army without a General, a ship without a Pilot, sheep without a Shepherd, so is a congregation without a Minister: as Philip desired the Athenians to send him their Orators, who persuaded the people not to render up their City, so the devil most spiteth the Ministers of the word, as the greatest enemies to his kingdom, because they call the people to repentance. I would chronicle that minister (if faithful) as a miracle which (even in the days of peace) suffered not some persecuti' on by the malice of the devil. Esteem thy teacher for the hazard he endures for thy sake. Use 3. If thou be'st persecuted, so was Eliah; do as Eliah did: fly to God by prayer, for he prayed and was preserved. Under the juniper tree, Eliah sung a heavy note, but he's not a halfpenny the worse; jesabel could not hinder him from riding to Heaven in a fiery Chariot, and we find him afterwards coming down on mount Tabor in a most glorious manner. Luther continued 30 years preaching the gospel yet died peaceably in his bed; though the Pope hunted him and would have given a good part of his triple crown to have got him. God will either deliver thee or glorify himself in thy constant enduring. Use 4. The enemies of the Church hold together for the overthrow of religion, let us unite our affections and forces for the maintaining it. The want of holy love and fellowship among Christians, gives the devil great advantage. We help not one another; we rejoice not at the returning of Prodigals: when the Scribe had answered discreetly, Christ encouraged him, and when the young man manifested a conscience in keeping the law, Christ looked upon him and loved him. But if we see any beginning to fear God, we encourage him not, but rather give him gall and vinegar to drink. Mat. 12.39 Mat. 10.21. Drunkards hang on a string, Swearers shake hands, Adulterers make a league, Prodigals are sworn brethren, Papists hold together, much more let us which hold Christ stand to one another, helping and encouraging to godliness. Use. 5. Eliah complains not of the whoredom, drunkenness, pride etc. of the people, though no doubt these sins were rife among them, but of breaking Altars, and kill Prophets: the most grievous indictment that can be put in against any man is that he is an enemy to religion. It's a man's greatest honour to be religious and a worshipper of God as the contrary will most of all other sins, shame and confound us at the last day. VERSE. 4. But what saith the answer of God unto him? I have reserved to myself 7000 men who have not bowed the knee to the Image of Baal. IN these words is the answer of God to Eliah his complaint, wherein are two things. First a preface. Secondly the substance of the answer. The preface is in these words. But what saith the answer of God unto him? This preface is an elegant transition, (set down by way of interrogation) from Eliahs' complaint to God's answer; as if Paul should have said. You have heard of Eliahs' complaint, now you shall hear how God answers him. The word translated answer, signifieth a divine answer accurately set down. doctrine All doubts in matters of religion, are to be decided by the word of God. joh. 5.39. Mar. 12.24. Eliah erred because he spoke without his book, that is, God's word. Use. In all matters controverted, remember this: but what saith the answer of God. It's questioned whether images be to be worshipped, Angels and Saints prayed to. etc. who shall resolve us? The Papists say yea: but what saith the answer of God? We are to take no man's word, not the word of Eliah for a matter of faith; though such a preacher, such a great scholar, Eliah hold this or that, our plea must be, but what saith the scripture? For men may err, but the answer of God is according to truth. Remember this for matters of practice also. If it be questioned, whether thou shalt break the Sabbath, commit whoredom, drunkenness, deceive thy neighbour etc. Thy companions it may be, and thine own heart will entice thee to do such things: but what saith the scripture? It teacheth thee another lesson, namely, that they which do such things shall be damned. Fellow the advise of the scripture, or else it will torment thee on thy death bed, VERSE. 4. I have reserved to myself 7000 men who have not bowed the knee to the Image of Baal. IN these words is the substance of God's answer: Gods whole answer is not set down but only so much as might confute Eliah his paralogism, which serves Paul's purpose. Eliah did thus argue. The Church which is not quite extinguished, hath marks whereby it might be discerned. But I (saith Eliah) discern no such in Israel: therefore. Thou dost not Eliah: what art thou? But I do (saith the Lord) know the heart, and who are jews within. I have reserved 7000 as good as thyself, who have not bowed their knees to Baal. 7000. Some curiously speak of this number: but a number certain is put for an uncertain. By 7000 saith one, the perfect sum of these who dealt worthily in not consenting to idolatry is expressed. Seven thousand men, that is, men and women noted by the more worthy sex. I have reserved to myself. That is: though I have suffered many to fall away, yet I have reserved to my own use seven thousand. I have reserved: he saith not, here are left me some, by chance or at a venture, or by Ahabs', jesabels', and the devils courtesy. Nor some have reserved themselves; but I have reserved: as ver. 5. A reservation is made, not a few, but seven thousand: not some, which were then Idolaters, and after to be converted, or Infants that had no reason, but men that have not bowed to Baal, but sincerely worshipped me. Who have not bowed the knee, that is (by a figure) worshipped in the least sign, as making a leg. It is added in the book of Kigns, nor blessed him; by which it appears, that the Israelites when they came to their Images, did both bow, and kiss their Images; as the Papists when they come by a Cross or Crucifix, put off their hats, make a leg, and also kiss some part of their Idols, besides the Pope's toe. Thus in Hosee the Idolaters say, Hos. 13.2. Let them kiss the Calves: so job saith, job. 31.26.27. When I beheld the Sun or Moon, if my mouth did kiss my hand, etc. as the Heathen which worshipped the Sun, because they could not kiss it, kissed their hand, which was abominable Idolatry. Kiss the Son, saith David, Psal. 2.12. that is, worship him. So Emperors have their knees, Kings their hands kissed in token of subjection. 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 subjection 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 here well supplied. And here we may find the Papists tardy, making many Baal's masculine and feminine, and bowing to their Images, which hence appears to be flat Idolatry. Now in these words two things are to be considered, the Sum of them, and the Circumstances: who are two. First, the Author of this Reservation. Secondly, a description of the Reserved. doctrine Doct. out of the sum. The Church of God shall never be brought to such an exigent in the most difficult times, but that there shall be many thousands which shall worship God in Spirit and truth. It can never fail, 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. Use 1. The best on earth may err, 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 error by a passion of anger and fear: Order your passions by the law of grace, for if they be ungoverned they blind the mind, and as unruly horses draw the chariot of our judgement into the by-paths of error. Use. 2. Eliah erred in his censure concerning true worshippers: Be not then rash in censuring, thou mayest err. I would our Brownists would consider this, who are quicksighted abroad and blind at home. It is rashness to censure particular men, much more whole Churches to be Idolatrous, Antichristian, no Church: without God etc. God accepteth of us, and of our devotions, and blessed be his name, crowneth our public worship of his name with unspeakable comfort: why then dost thou condemn us, holding us abominable in that wherein God accounts of us. Art thou more just and pure than the Lord? How darest thou refuse communion with them who have communion with Christ? Repent of thy separation. Use 3. Nor multitude, nor visibility are certain notes of the true Church: for then there had been no Church in Eliah his time in Israel: for the multitude was with Ahab and jesabel, and Eliah could not discern one beside himself, yet there were seven thousand. The Papists say the Church was always actually visible to man's eye. Nay, they say that the Catholic Church is always visible: but the Creed confuteth them; for we believe the holy Catholic Church. It is believed, therefore not seen; discerned by faith, not by sense But they answer that the Holiness is invisible, not the Catholikenesse. Indeed the holiness of their Church cannot be seen; neither can the Catholikenesse, qua talis, no more than the substances of things can be discerned with the eye. If they had said that particular Churches are always visible, they had said somewhat, and yet here, some cautions are to be remembered: It is always visible potentiâ, but not actu. It is simply in itself visible, though in some respect it may be invisible, which respect is threefold. First, of place: As the Sun is always visible, but to us then only, when it ariseth in our Hemisphere. So at jerusalem the Church is not to be seen, when it removed to Pella. Secondly, of the Time, as of persecution, as in Eliah his time, and in Queen Mary's days, when the Church was feign to fly into the wilderness. As the Sun, behind a cloud in some respect is invisible, so may it be said of a Church. Thirdly, of persons which should discern it, for a Church is sometimes invisible, not through the fault of the Church, but of men's eyes, which are either weak eyes, as of Eliah, or blind eyes, as of them which hate the Church. If Eliah had rubbed his eyes, and cleared them from their dimness, occasioned by fear and anger, he might have discerned seven 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 discern any good thing in their opposites, than a blind man can see the Sun. The Papists say, that the Church is as a house set upon a hill: True, but the top of the hill may be covered with a cloud, and so a while unseen, and though the cloud be gone, yet every eye cannot discern it. He that cannot see the hill, can much less see the house on the top of it. The Circumstances are two. First, from the Author of this Reservation, which is God; I have reserved to myself. doctrine Those which in dangerous times are preserved in grace, are so preserved merely by the power and goodness of God. 1. Sam. 25.39. 2. Thess. 5.23. 2. Tim. 4.18. Jude 24. Use 1. Though jesabel search every corner of the Land, yet God reserveth seven thousand which bow not the knees to Baal. God can keep us from our enemies: let persecutors cease their malicious practices, and let us serve God without fear. Use 2. In regard of the preaching of the Gospel, these are golden days, but in regard of the overflowing of iniquity, as Drunkenness, Pride, Covetousness, Uncleanness, etc. these are perilous times. Art thou preserved from these sins? glorify God. It is not thy goodness, that thou dost not as others, but the goodness of God. It was Christ that saved Peter from drowning not his own skill or activity. He had infidelity enough to have drowned him, if Christ had not been merciful; so we have enough within us to east us away, if God reserve us not: namely a profane heart, which is as inclined to take the worst part, as gunpowder to flash on a fire. And if we look without us. What examples of great ones, which strike as thunderbolts, of the multitude, which beat down all as thick hail, what occasions of evil, from ill company, the flourishing of the wicked, and the great disgrace cast upon such as are most religious: many among us are sick of the Italian bocth. In Italy an Idiot or Ass-head is called ill baon Christiano, so he that feareth an oath, that is temperate, continent, a lover of the word, is counted mere curious, silly. How weak also are we to resist? When Eve saw the beauty of the apple, and Achan the golden wedge, they had not power to keep their hands off. When mighty victorious David saw Bathsheba, how soon is he overcome? When Peter heard the voice of the Damsel, how easily he failed? so that if these things be considered it can be no less a miracle of grace to be reserved. The deliverance of Lot and the three children, is accounted (as it is indeed) wonderful, so if in these times thou be not tainted with sin, thy preservation is no less, 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. Use 3. Be admonished of two things. First presume not of thine own strength: Peter bragged of his courage, and yet played the coward, so many say they would be ashamed to do as such and such do, when alas, it is not in their power to abstain. 2. Kin. 8.12 13. 2. Kin. 13.7.22 Hazael thought great scorn ever to do as Elisha foretold to him, and yet afterwards he did such things. Be not secure and careless. God reserveth some, but those which use the means to persevere in well-doing. Which while some refuse to do, its easy to observe, how thick and threefold men fall away: some to covetousness; some to pride etc. many to a fearful deadness & hardness of heart. If thou wouldst be preserved, hear the word, receive the sacraments, and pray lest thou be made a prey to the devil. The second circumstance is from a description of true worshippers reserved; who are such which have 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. Use. Many take liberty for their outward behaviour, so long as they keep their heart: though they hear no sermons, nor can talk of religion, nor make such show as others do; yet they have as good a heart to God as the best. Here's a subtle devil; because some make show of that is not in them, to persuade that though there be no outward show of appearance of godliness in word or deed yet there may be a good heart, which is as impossible as the sun to be without light, and the sea without water. For according to the heart, are all parts and senses of the body ordered. Use. Walk accurately, yield not the breadth of a nail, to idolatry or any sin: for a man serves Idols, not only when he offers Sacrifice unto them, but when he sins; for sin is the worship of the devil. 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 breaks no square. The beginnings of all sin are shamefast, but yield to a little, and the devil will easily draw you to the much. As the seepent if he get in his head, will easily wind in his whole body, so is it the nature of sin. We discipline our children, telling them that first a pin, than a point, & then a penny, and then a horse, and so to the gallows, so will sin increase by degrees, if we give entertainment to it at first in a little. As Eliah his cloud, was no bigger at first then as a man's hand, and afterward darkened the whole sky. So he that makes no conscience of little sins, will easily be brought at last to commit any sin. If thou makes not conscience of a spot on thy knee, thou wilt not be persuaded to the highest degree of Idolatry. Remember how Moses would not yield to Pharaoh in a hoof: nor the orthodoxal Christians to the Arrians in a letter. One Marcus Bishop of Arathusa, old in years, but young in strength to endure, chose rather to endure most grievous torments, then to give a farthing to the building of an Idolatrous Temple, which he had demolished. True worshippers will not yield in any thing to the dishonour of God. VERSE 5. Even 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 sixth verse. In the time of the general defection in the days of Eliah, there were seven thousand reserved, so also now. The like times of the Church are wisely to be compared. But the present estate of the jews is the same with that of the Israelites, therefore as then, so now a reservation is made, and by consequence, their rejection not total. Hear we have two things. 1. A Proposition. 2. An Amplification. The Proposition, that in the time of Paul, though the jews were generally cast off, yet there was and is a reservation. Observation. When thou hearest of persecution, and of killing up the Prophets and professors, be of good-comfort, God will save seven thousand. He will reserve one Eliah, as in the days of Ahab: one Athanasius, as in the time of the Arrian Heresy: one Wicliffe, one hus, one Luther, in the most darksome and hideous times of Antichrist. The Amplification, is from the cause of this Reservation, which is Election, set forth also by the eause of it, which is Grace. Through the Election of Grace; not actively to be understood on man's part, as Chrysostome; but actively on God's part, and passively on ours: nor is Election to be here expounded faith, the seal of it, as some; but the decree, called election of Grace, that is, gracious or free election. doctrine The cause why some are reserved in dangerous times is their Election. For as saith, so perseverance is proper to the Elect, Act. 13.48. and 20.21. Use 1. As to be preserved from Idolatry, when true Religion is abolished and persecuted, so in these days 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. Iniquity abounds. Neglect not so fair an occasion of making thy Election sure. If God bestow his grace on thee, stop thee in the way of sin, make thy heart bleed for the transgressions of the time, and preserve thee in his fear thou art elected: for if thou wert a reprobate, he would not have such care of thee, but give thee quite over to follow the swinge of thine own lusts unto perdition. Therefore by thy life thou mayest know; for God hath not elected us to serve the Devil, but himself. Use. 2. If persecution come, sear not, many suffered constantly in the days of jesabel, and seven thousand could not be found, being hidden as a treasure, by God. So in Queen Mary's days, many were taken and burned; and many were sought after, and could not be found, for God covered them with his hand, and smote the eyes of them which sought their lives, as he smote the Sodomites sometimes, when they sought the door of Lot's house. Resolve thus, If such fiery times should come, and God should call thee out, and suffer thee to be found, he will also so strengthen thee, that thou shalt glorify him in thy sufferings: If God give thee not such strength, he will so hide thee from thy persecutors, that though jesabel herself search all the corners of the Land for thee, as narrowly as Laban searched jacobs' stuff, yet she shall not find thee. VERSE. 6. And if by Grace, then is it no more of works, otherwise Grace were no more Grace? But if it be of works, then is it no more grace, otherwise work is no more work. THese words (as was before said) are an amplification of the sum of the 5. vers. namely, that the Reservation is according to election of Grace: from whence this Consectary takes place. If by election of grace, than not by works. Though this do not much pertain to Paul's Argument in hand, yet by the direction of the Spirit he takes that little occasion offered, to speak something in commendation of Grace, because he had to deal with the jews, which stood greatly upon their own Righteousness; which indeed was one of their main diseases; and therefore he neglects not by the way to touch this sort, and to give them a jog for remembrance, that we are saved by grace, not by works. Paul's example must teach Ministers a point of wisdom; which is, to take notice of the special sins of their Auditors, and in the course of their teaching, if any occasion offer, though it lie not so plain in their way, to give them a memento. Paul breaks out here into a new question, that he might meet with the jews in every corner. When Ministers speak against the sins of their Auditors: O, say they, he finds not that in his text; but we know, by the direction of God's Spirit, and by the warrant of Paul's example, if we find such in you, how to find it in our text to reprove you for it, and yet not to be guilty of roving or digressing. But to the Consectary. If election and preservation be of grace, it is not of works. This is proved by the nature of grace and works, which are contrary, and destroy one another. And it is set down with inversion of the terms. That which is of grace, is not of works; else grace were not grace (that is, free:) That which is of works, is not of grace; else works were not works, that is, did not make indebted. The mystery in this verse plainly appears, if we understand what is meant by grace, and what by works. The Schoolmen and jesuits distinguish grace, into grace making gracious, and grace freely given. Aqin. Sum. p. 2. q. 111. art. 1. The first, they say, is charity, a grace whereby we are conjoined to God: the second is faith, and the rest of Christian virtues. But first, both these are coincident, for charity also is a grace freely given. Secondly, they make this grace to be in man; they know no other: and therefore Bellarmine, and the rest, when they writ of this subject, they writ de gratia hominis, of the grace of man: but the Scripture only speaketh of the grace of God, and of the grace of our Lord jesus Christ. Grace is taken three ways: First, for the free favour of God, the alone cause of our election, which is subiectively in God, one of the imminent virtues of the Deity, being his essence. This is meant here. Secondly, for the energy, operation and working of this grace, which Austen calleth the moving of mercy: Motum misery. Aust. lib. 3. Hyp. the lesuites call it, an help, or grace preventing, or following: of grace preventing, 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 have a different appellation ordinarily in Paul's Epistles, as faith, hope, love, patience; and this is distributed into habitual grace and actual. This in no wise is here to be understood, nor either of the parts before spoken of from the School. For charity and faith are works; but we must have a grace opposite to works. Works are either good or bad: bad works not here understood, but good. Ob. But grace and good works are agreeing as the cause and the effect. Ans. To speak properly, the anger of God is contrary to his grace: and unto works, are no works, or bad works contrary. So that the contrariety here to be holden is not simply, but in the case of justification and salvation. Understand not here, works themselves, but the merit of works. and yet not the merit of all works, (as Christ's) but of Our works. 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 works 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 works no more works. The legerdemain of the Papists is here to be noted, who leave and wipe out the last half of this verse, And if of works, than not of grace, else works are no more works, blasphemously saying that it is superflwos. But we can easily spy out the reason of this their doing, namely because their doctrine of merit is hereby ingulated. As they have dealt with the books of other writers, so have they attempted here, purging and curtailing off that which makes against them. And then they would make us believe that their absurd vulgar Translation is perfecter than the original Greek text itself. As if a man having but one eye or oneleg, should think all others deformed that had two eyes or legs. The sum is, that, what is of grace, is not of works; and è diverso. doctrine Election and salvation are of grace, not of merit, Act. 15.11. Ephes. 2.8.9. Tit. 3.5. and this, that God might have all the glory, but if it be of merit then corrupt flesh will boast. Use 1. The Popish conceit of Merit, of their works of congruity, which (they say) it is fit that God should reward, and of condignity and supererogation, which it is just that God should reward, is by this text like chaff, blown away and blasted: The finite creature cannot merit of the infinite Creator. The Papists have three shifts for this. 1. They say that Paul is to be understood of the works of Nature, not of grace: If so: then the Pharisee (also the Pelagian) is not to be blamed, for he acknowledged his goodness in which he trusted, to be a gift of God, Luk. 18.11. I thank thee Lord that I am not &c. And all merit is contrary to grace: Besides, our Saviour bids his disciples, Luk. 17.10. when they have done all they can, to think themselves unprofitable servants. I trow they will not deny that the Apostles were in the state of Grace. 2 Their second evasion is, that salvation is of grace indeed, but also of works, making a minglemangle of grace and works, 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 every way: It is all of grace, or no whit at all of grace. This golden saying is digged out of this mine. 3 They exclaim against us that we are enemies to good works: Why do they so? Not because we do those evil works, which they avoid; but because we doing good works which they neglect, yet ascribe our salvation only to grace. They deal with us, as the pharisees with Christ: He tells them that Harlots shall go before them into the kingdom of heaven, and they presently say, that he is a friend of Publicans and sinners, and an enemy to good works. Concerning good works, this we hold, that they are necessary to salvation, not by a necessity of efficiency, but of presence, and that in three respects. 1. Of worship, for God is served by doing them. 2. Of good conscience, which is lost by the neglect of good works. 3. Of duty to our neighbours, who is hereby to be won to God: we must do good works if we will be saved, but we must not look to be saved by their merit. Use 2. Many ignorant souls, say they hope to be saved by their serving God, and their good prayers. They know no other Divinity but this, which is Popish and natural. These are not past grace, they are not yet come at it. Alas, if there were no other way to come to heaven but this, no flesh should be saved, but only the humanity of our Lord jesus. The devils prime desire is to draw thee to abominable courses; if he cannot prevail this way, but thou wilt be doing good works; this will please him, if thou wilt be conceited of meriting thereby. For a trust in thine own righteousness will bring thee to hell, as well as unrighteous living. Trust perfectly on the grace of God, saith Peter, 1. Pet. 1.13. if we trust to any thing else, it will lay us in the dust, and be as a broken reed, which if a man lean upon it, the shivers run into his hand. Use 3. God's children only, discern a world of wickedness in themselves, for which they are much cast down: comfort thyself, God elected thee freely to salvation, and not for thy worthiness: If we were to be saved for our works, than we had cause to doubt because of their defects. This must be well learned: it is soon said, but not so soon practised: if a man have fruit of his own planting, he thinks there is no fruit like to his. So by nature we are opinionated of our own goodness. Hence is it that God suffers many times, even his dear children foully to fall, to cure them of this pride as Peter, or to suffer them to be sore tempted and buffeted, that they may give God the glory, as Paul. Use 4. This teacheth us humility, because all is given of mere grace. Use 5. The grace of God teacheth to be gracious, not graceless: because of the mercies of God, we must offer up ourselves to his service. Rom. 12.1. Then conclude thyself to be of the number of the saved, when thy conversation is godly. If you sayest, thou hopest to be saved by God's grace, and yet livest in vile sins: thou art a presumptuous and blasphemous Atheist. Presumptuous, because thou lookest to be saved in an estate to which is threatened damnation; blasphemous, because thou deniest God in thy life, whose grace thou wouldst seem 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 hardened. IN these words, and so to the end of the 10. verse is the last part of Paul's answer, which is the determination of the question in hand, namely, that God hath cast away only the reprobate jews, but the Elect obtain the promises: God casteth away the chaff, but loseth not one kernel of good corn. Paul enters upon this in this 7. verse, by a Prolepsis; for thus some jew might object. If God cast not away the Elect, and yet they obtain salvation; not by works, but only by free grace: Then Paul, you make a fair hand; what, I pray you, shall become of all our zeal and study in the Law? Paul answers, as if he should say, I will tell you what becomes of it: it is not all worth a rush, for Israel hath not obtained that which he sought, but the Elect have obtained. Ob. Why then, do you think all Israel damned? Ans. No, saith Paul, Israel is taken equivocally. Elect Israel is saved, Reprobate Israel is damned. Hear are two parts. 1. A proposition, Israel hath not obtained that which he sought. 2. The explication of the term Israel: this is taken two ways, as the name Christian, there are some elect, some reprobate, some real, some nominal: those have obtained, these are cast way. What then? that is, what shall we say then? namely this: Israel hath not obtained, etc. Israel, the people of God: not so indeed, but outwardly and in show. Hath not obtained that which he sought: What is that? justification in the sight of God, and salvation: Why hath he not obtained? Because he sought these things in and by his own righteousness. Though he sought busily, again and again; as the word imports, yet his labour was lost. Hath not obtained: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth hath not hit the mark: he aimed at the mark but shot wide: put himself to a great deal of pains to no purpose. The election hath obtained: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hit the mark and got the prize, which is justification. The election: that is, the elect: the abstract for the concrete; as seeing a proud man, we say, there goes pride itself. So circumcision for a jew etc. He those to speak thus to note a secret: namely that whosoever are saved, obtain it not by any thing but by the mere grace of God. For election, which is the foundation of justification and salvation, is of grace. The rest were blinded or hardened. The rest, that is the reprobate: were blinded in the passive; to note the suffering of the just judgement of God: for beside their natural hardness, God casteth another hardness upon them as a punishment of their natural, leaving them to themselves and giving them up to the devil to be blinded. The Antithesis requires that he should have said, the rest have not obtained, but he speaks this of purpose to show the cause of their not obtaining: which is their hardness or blindness of mind. Reprobation is not the cause of damnation, as election is of salvation: nor a cause at all, unless you say a deficient cause, as the sun is the cause of night. Damnation follows reprobation, but the cause of it is sin not God's decree. The jews than are cast away not all, but only the reprobate. doctrine No elect cast away, no reprobate but cast away. Rom. 11.2. joh. 6.37.39. joh. 17.9. 2 Thes. 2.13. Reu. 21. vlt. Use 1. There is election, and reprobation. Use 2. Certainty of salvation follows election. Use 3. A man may be the Israel of God in some sense, and yet be damned: examine thy standing. Use 4. As the jews are distinguished into elect and reprobate, so is all mankind: there is not a third to be found. There are two Captains; God and the devil: two armies; the elect and the reprobate: two Cities; heaven and hell: two manner of weapons, righteousness and unrighteousness: two kinds of wages, salvation and damnation: see thou be on the cunning side, which is Gods. Use 5. A man may have a desire to be saved, seek it, use means and yet be damned, as here it is said of Israel. Object. But Christ saith seek and you shall find. Answ. True, if thou takest Christ's meaning, that is seek well, or as I direct you: otherwise a man may seek and miss. This word (well) is but a few letters, but of great operation; for it is the form of all arts. As Rhetoric is the art of speaking well, Logic the art of disputing well, Magistracy the art of governing well, Christianity the art of living well: not every Magistrate governs well, nor every Christian lives well, nor every seeker seeks well and therefore many (as the jews) take great pains & find nothing, as Peter fished all night and took nothing. Every seeking then, and desire shall not obtain. There is in every man a natural desire of salvation: the veriest reprobate when he dies, had rather goy to heaven then to hell. Content not thyself with a bare desire of salvations thou must desire and seek it by the means and in the way that God hath appointed. Many ask and have not, because they ask amiss. And every one that strives for masteries, is not crowned, except he strive lawfully. So many seek salvation, and are not saved; not because they seek, but because they seek amiss. To seek that we may find, four things are to be observed. First the time. Secondly the place. Thirdly the pains. Fourthly the continuance. 1 Seek first the kingdom of God and his righteousness. If thou seekest it not first but at all leisures, it's a thousand to one thou shalt never find it. Usually men post off this to their age: in their youths they may not hear of religion, for dulling their wits; then nothing but pleasures: old men's heads must not be set on young men's shoulders: but when they come to be old and lie upon their death bed, then send for the minister. Is this enough? I should marvel, if God should be content with the bran and dregs of thy life, when the devil hath had the flower, and first broaching of the Gospel, There's an old saying. He that neglecteth the occasion, the occasion will neglect him; as it appeareth by the example of the five foolish Virgins. To them which neglect the time is that spoken. You shall seek me, but you shall not find me, and where I am can you not come He that hath lost a ring, and seeks a mile from the place where he lost it, is not like to find it. Observe the place, and seek salvation where it is to be found: that is in Christ, in whom are all treasures. The jews sought it in themselves and miss 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 Seek painful, not overly, as the woman for her groat. Luc. 15. Seek as for silver; search as for gold. prov. 2.4. The mine of gold lies not in the first spade: it lies deeper: it's well if after all pains, we find it at the last. 4 Continue seeking: he that continues to the end shall be saved: its worth all our pains though all should seek a thousand years: give not over till thou hast found. Israel sought for salvation, in the obedience of the law, but found it not: what shall then become of our wicked profane wretches which seek not at all? What shall become of them which seek only vanities? Which fly not, but seek the corruption which is in the world: that care for nothing but back and belly: if God reject the righteousness and will of the jews, what hope canst thou have which never thinkest of God but to blaspheme him? Which delightest only to wallow in abominable sins? I must tell thee that ten thousand thy betters are in hell. Even such which have rapt hard at heaven gates, which have bestowed many hours in prayers, much money upon the poor etc. If such as seek, miss, for seeking amiss, much more those which seek not at all, or the contrary. VERSE 8. According as it is written, Esay 29.10. God hath given them the spirit of slumber, or remorse. eyes that they should not see, Esay. 6.9. & ears that they should not hear unto this day. THe latter part of the seventh verse, that the rest were blinded is proved by a double testimony. The one of Eliah in this verse; the other of David. In the two next verses. That which the scripture testifieth is true. But it testifies that the multitude of the jews 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. Use 1. The authority of the scriptures; the ground of truth. Use 2. Scripture the best interpreter of itself. In this testimony are two things. First. The judgement. Secondly, the Amplification. The judgement forethreatned is Slumber. If I understand our own tongue, slumber is a kind of unquiet sleep, either in the beginning or end of our rest, when every little thing will awake us. This cannot be the meaning; but rather a heavy dead sleep is here understood, 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 Adam's when his rib was taken out. Quest. But is it a judgement to be cast into such a sleep? Many desire it. Answ. Hear is not meant the sleep of the body, but of the mind Blindness of mind and hardness, is so called by a metaphor, as if you would say, a spiritual lethargy, when neither the thundering noise of the Law, nor the sweet sound of the Gospel can awake us. The Greek word used by Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from the Septuagint, signifies another thing, namely, pricking and compunction, as if a man had a nail or bodkin in his sides. Now because Esayes word signifies dead ●leepe, Beza translates Paul's word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though anciently, and properly it hath been translated Compunction, as is partly expressed in the margin. There is a word in Greek, very like this here used, which signifies sleep, being derived from a root, that signifies Night. But this word in no wise doth so signify. Saint Luke who well understood the Greek tongue, useth it for Compunction in the second of the Acts 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 2.37. The natural meaning may well be retained: Dead sleep 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 sleep (not in the body, but) in the mind. There is a double Compunction of mind; one coming from sorrow for sin, as that, Act. 2.37. another coming from Envy and Malice, which was in the jews, because the Gospel of Christ, whom they crucified, was preached and received in the world: this was as a dagger at their hearts. This Compunction of Envy is here meant, which is the cause of such a deadness of mind, that as a man in a dead sleep hears and understands nothing: so a mind possessed with Envy, is not patiented to hear or conceive any thing, for its good. Excess of grief brings a failing of the mind: Now envy is a gnawing of the heart against our neighbour. When Stephen preached, Act. 7. the jews gnash their teeth, stop their ears, their hearts being ready to burst for anger and rage. And when Paul preaches at Antiochia, Act. 13.48. the jews rail, contradict, and stir up persecution, so that a man had as good speak to a wall or a dead man, as unto them. Chrysostome expounds it, as a nailing to their passion, whereby they are unmovable in their perfidiousness. Theodotian. Some translate it Ecstasy, for envy makes a man beside himself, capable of no good instruction. Cyprian calls it Transpunction: Cypr. l. 1. ep. 3. as a vessel having a hole stricken thorough the bottom, holds not the liquor put in it: so whatsoever was preached to the jews, their hearts so ached with envy, that they were uncapable of good counsel and doctrine, being as senseless of all good things, as if they were dead. This judgement is amplified by four Arguments. 1. The Cause. 2. The Effect, 3. The Subject. 4. The Adjunct. 1. The Cause is twofold, first Principal, God the Author of this Compunction, not as it is a sin, but as it is a judgement: secondly, Instrumental, Satan: therefore Paul saith, The spirit of slumber: not as God works grace in his own, doth he work this blindness in the reprobate, but grace by himself, blindness by Satan: to whom concerning some Reprobate, God speaketh as it were thus: Satan, is such a one so wretched, that he envies the Gospel, 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 judge: Satan the tormentor,: by the spirit of slumber is also meant the forcible working of Satan upon our corrupt nature, as if a man being upon the top of an hill, and purposing to run down, the Devil should stand at his back and push him forward. 2. The Effect, Eyes that they should not see, etc. Blindness of mind, not to be capable of saving knowledge, is an effect of malice against the truth. 3. The Subject, The jews, a wise and learned people in the Law. 4. The Adjunct, To this Day, which may be referred to the seventh verse, Hardened, or blinded to this day: it is all one; the meaning, not for ever, but to this day. The vail unto this day is laid over their hearts, but it shall be taken away. 2. Cor. 3.16. doctrine God in his just judgement gives over such as are enemies to the Gospel, to the devil, to be blinded, that they cannot convert. joh. 9.39. 2. Cor. 4.3. Use 1. Many, in worldly things, are witty and of great apprehension, and judgement, and yet as blind as beetles, very blocks in religion. Eyes they have, see they do, they are no fools, yet they perceive not the things belonging to their peace. As Bats and Owls see best in the night, so their chiefest understanding is of worldly matters. As a Moule within the ground is nimble and quick, but above the ground can make little shift: so talk or deal with these men of earthly matters, they are cunning, but speak 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 himself. Can any Idiot have done more foolishly? Pray that thy wit may be sanctified, otherwise thou mayest prove an enemy, and be besotted with the worst folly. Envy and malice towards the Gospel, makes worldly wise men, spiritual fools: which is the reason, that, when a worldly wiseman hears the Word, and receives no benefit, some plain man that loves it, is edified by it to salvation. He that would grow by the word, must cast away envy and malice. 1. Pet. 2.1.2. It is a fearful estate to envy the Gospel, such are given over to the Devil to be blinded, and what will not the devil bring such unto? Needs must he go whom the devil drives: as he tumbled the swine into the sea, so will he thrust such into all iniquity. Tell some swearer of his swearing, and he will swear the more to spite you: this were not possible, if men were not given over to the devil: as the Devil tyrannised over job, when God hath given him licence; so will he rage's in thy conscience. Pray with David: 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 righteousness. Use. 2. To have eyes and not to see, to know the truth and to have no power to apply it to our consciences is fearful. It is uncomfortable to be borne bodily blind; much more is spiritual blindness uncomfortable. When Christ came nigh jerusalem, he wept over it: what was the cause? even the blindness of the jews; Luk 19.41. Ioh 11.33. O that thou hadst known the things belonging to thy peace, but now they are hid from thine eyes; thou art blinded. When he raised Lazarus, he groaned in the spirit. Why? for the hardness of their hearts. A grievous plague must blindness of mind be, when Christ so wept and groaned for them which were stiken with it, when he never cried Oh, for all his own bodily sufferings and bitter passions. Repent of thy malice to the word, that thou mayst see. VERSE 9 And David saith Psal. 69.22. Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them. 10. Psal. 69.23. Let their eyes be darkened that they may not see, and bow down their back always. HEre is the other testimony, which is David's, where it is avouched that the multitude of the jews are hardened, and blinded, and by consequence cast off. David prophesies of this in the 69 Psalm, ver. 21, 22, 23. Paul ties not himself to the very words of the Psalm, but being guided by the same Spirit by which David wrote, adds and altars some words, without diminishing of the sense. David began that Psalm with grievous complaints against his own enemies: but the Spirit turns his meditations upon the enemies of Christ, whom he curseth; foretelling what cruelty and outrage they should commit, and what they should suffer for it. These two verses contain an imprecation, where we have 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 evil things unto them, ver. 10. Their good things are set down in this word, Their Table, Table signifies all creatures provided for their nourishment, meat and drink. Ansel. Caieta. Some say, by Table is meant the Scriptures, which are the Manna of our souls. Peter calls them 1. Pet. 2.2. the sincere milk of the word. Some understand the passover, which was made a snare unto them, when they being assembled to eat it at jerusalem, were there besieged and taken by the Romans. All these are good, and to be comprehended. As if he had said: Let all such things, which it is a blessing to enjoy, turn to their bane, and be their ruin and destruction. This is delivered by three metaphors, a snare, a trap, a stumbling. As birds are enticed by a shrap laid for them, and so taken; or as a mouse is taken in a trap, or as drunkards stumble at every stone, and fall, so let them not receive a blessing in any thing they have, but let their good things ensnare them to their destruction. The imprecation of evil things, is of all evil, temporal and spiritual, set down in two phrases: First, Let their eyes (not of body but of mind) be darkened: as if he should say: Take away their judgement and understanding, give them a reprobate mind, that they may not discern between good and evil, that so they may run and fall in final impenitency. Secondly, Bow down their back. This is diversly expounded. Piscator. Aquinas. Cornel. Corn. O curuae in terras animae et caelestium inanes. Some, according to the words of the Psalm, Make their loins tremble, terrify and affright their consciences. Some, Incline their wills to evil, that they may never be able to do good, though they discern it. Some, Let them be always like swine, groveling upon the earth, having no affection to heavenly things. Let their minds be upon their money, as they are the greatest usurers in the world. The minds of such are bowed and crookned to the earth. Some understand it of the captivity and slavery they now endure: Let them be in perpetual captivity, vagabonds and slaves over the face of the earth, a reproach in the world; and as slaves have their backs made crooked by carrying heavy burdens, so let them suffer extreme bondage. All these expositions are good, and to be comprehended: for David curses them in body and soul. Heavy curses are they. Secondly, the persons are two. First, cursing, David no wicked man, but a Prophet. Secondly, cursed, the people of the jews, David's own nation. Thirdly, the cause: David a holy man curseth his own people in this direful manner, surely there must be some great cause. The cause is noted ver. 9 to be a recompense unto them. why what did they? David foresaw that they would persecute Christ, speting upon him, crowning him with thorns: and (having beaten him with their fists) watching the whole night, making him to carry his cross, till he faint under it, piercing his hands and feet with nails, his side with a spear, giving him gall and vinegar to drink, dealing worse with him the son of God then with thieves. Therefore David wisheth: Lord as they will serve my Lord Christ, so let them be served. As when Christ shall come to enlighten them, they will choose darkness, so let their eyes be darkened: as they will give him gall and vinegar, so let their table be their snare: as they bowed his back, so evermore bow down their backs. This is the law of retalion. Just it is with God that it should be so. doctrine Persecutors of Christ and his Gospel, are justly accursed of God. Deut. 18.19. jer. 26.4. Mat. 21. vlt. Heb. 2.1.2. Object. We are forbidden to curse, by our Saviour Christ, how doth David's practice agree with Christ's precept? Answ. They are not prayers but prophecies, not that they might be so, but that they shall be so. We must never curse our enemies; but there may be a time when we may curse God's enemies: (not such as are curable, for them we must pray, as Steven, whose prayer was effectual for conversion of Paul:) but such as are incurable. If we know any such, though we must condole with them as men, yet we must curse them as the enemies of God. In the general, every man may and must say, 1. Cor. 16.22. Let him that loves not the Lord jesus be accursed. We must rejoice in the judgement of God, and subscribe unto it: 1. Cor. 6.2. For the Saints shall judge the world. But here must be two cautions. 1. That we mingle not private spleen & turbulent affections with such imprecations. 2. That we never follow David, or any other holy men herein, unless we be sure we have the same spirit. 1. Pet. 3.9. This therefore can be no cloak for wicked men, who use to curse and ban their cattle, neighbours, servants, wife, children, and whatsoever comes in their way; a most hideous sin, for we be heirs of blessing, we may not curse. Use 1. The jews are cast off to this day for the crucifying of Christ; though they be no Idolaters, as they were in Egypt and Babylon, neither have any Prophet, as they had then, yet they are so blinded, that they will not acknowledge it; yea many of them complain on their deathbeds, that our jesus torments them, and yet they cannot see the cause of their misery, O Lord open their eyes. Gualther. hom. 62. in epist. ad Rom. Use. 2. As an ill stomach turns good meat into bad humours, so even good things prove hurtful to wicked men, specially contemners of the Gospel. Eccle. 5.12. I have seen riches reserved to the hurt of the owner (saith Solomon). Make a wicked man rich, he will be proud, covetous, profane. Make Saul a King, he will run from God to the Devil: make judas an Apostle, it will be a snare a rope unto him. In prosperity a wicked man will forget God, in adversity he will blaspheme him. Neither envy the prosperity of the wicked, nor be greedy of the riches of the world; unless they are blessed, they are dangerous snares, and it were better to be as poor as Lazarus, then to possess wealth, without wisdom and grace to use it: Wisdom is good with an inheritance, but an inheritance without wisdom is a snare. Use 3. Esay saith, Eccle. 7. Let them have eyes to see and not see. They had eyes, and would not see. What then? Then put out their eyes, saith David, Let their eyes be darkened. O remember this, thou that livest in the Church, and hearest the doctrine of salvation, and yet will neither believe nor obey it. Wilt thou not see? well then, thou shalt not. Hast thou a talon? occupy to thy Master's advantage, and thou shalt have another: if thou usest it not, it is pity thou haddest it; take it from him. He that hath the understanding 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 fool to buy wisdom, and he hath none heart? If having understanding, thou wilt not believe, God will so smite thee, that from henceforth thou shalt not be able to believe. Use. 4. The jews are recompensed with curses, for crucifying Christ, so shalt thou be which contemnest his Gospel, and dishonourest him by thy wicked life: this is even to crucify Christ again. Nay in some respect this sin is greater than the sin of the jews: for they crucified him when he walked upon the earth appearing in weakness, but thou dispisest him being now in heaven at the right hand of glory. Leave thy scoffing, and be a reverent hearer, and obey: to scoff at the word, is to give gall an vinegar to Christ, which he will revenge at his second coming with flaming fire: and in the mean time with vinegar and gall too, that is, horror and anguish of mind through despair. When thou liest upon thy death bed, and criest in the bitterness of thy soul, then as thou hast laughed at the Gospel, so will God mock and laugh at thy destruction. VERSE 11. I say then; Have they stumbled that they should fall? God forbidden, but rather through their fall salvation is come to the Gentiles, to prouke them to Idolatry. IN the former part of this Chapter hitherto, Paul hath showed that the Rejection of the jews is not total; now he proves to verse 33. that such their Rejection is not final, but that the multitude, (I say not, every Individual) shall be generally called before the end of the world, that jews and Gentiles may make one sheepfold and one flock, under one Shepherd jesus Christ. To prove this point, divers arguments are brought by Paul, who alone plainly handles this secret, in which he insisteth the longer, (which is our advantage also in the understanding of it) for the comfort of the poor jews, and for the admonition of the Gentiles, as was touched in the beginning of the Chapter. So have we in this passage two things: first, arguments to prove the general calling of the jews before the end of the world: and an admonition to the Gentiles not to insult, interserted at ver. 17. to vers. 23. I confess 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 point of the calling of the jews, till the 23 verse. In effect it is all one. For if the Gentiles out of that reason ought not to insult, than it must be taken for granted that the jews shall be called. But this in my opinion is more natural and plain. The first argument is in this 11 verse. From the end of Gods casting off the jews, which is set down two ways: first, negatively: secondly, affirmatively. The negative end is in these words. I say then: have they stumbled that they should fall? God forbidden. And it is set down by a Question & an Answer to it: the more familiarly to take away all scruple out of the mind of the jews, who might have run mad at the hearing of those direful curses out of Esay and David. For from thence they might say; if we be thus accursed by those holy Prophets, than there is no hope left for us to recover the favour of God and be saved. O saith Paul despair not. God hath not cast you off to that end; he hath not made you stumble that you should fall and never rise again (for to fall is to be understood, finally to fall.) This Negation is set down with great earnestness, as is usual with Paul, God forbidden. God purposed no such thing, but he propounded some other end to himself. Quest. What is that? An. viz. That through their fall salvation might come to the Gentiles, to provoke them to jealousy. Here are two ends; one issuing out of an other. The 1. That salvation might come to the Gentiles, amplified by mentioning the occasion of it: which is the fall of the jews. Quest. God it seems rejects the jews that the Gentiles might be called in: may evil be done that good may come of it? Answ. No. And the rejection of the jews is not evil but good: an effect of justice: a punishment of their rebellion. Quest. Can not God have saved the Gentiles, if the jews had not been cast off? Answ. Doubtless he could, but he pleased not so to do. The jews would not themselves receive Christ; nor were they content the Gentiles should; being herein like the dog in the manger; it was fit this dog should be driven away, that the Gentiles might be intromitted and let in at Heaven gates. The end beyond this: to provoke them to jealousy; that is, to an earnest emulation, to recover the love of God their husband. The rejection of the jews begets the calling of the Gentiles and this, the emulation of the jews. To provoke them to jealousy. The Greek word translated to provoke to jealousy, cannot be expressed in any one english word which I can call to mind. It was before translated; to provoked to follow: both which translations, will make up the sense, jealousy being here taken, for emulation as it is rendered. ver. 14. The root from whence the word in the text is derived, signifies: either envy or emulation. Which though they be sometime confounded, yet they differ greatly. Envy is a grief of mind conceived at the good of our neighbour, with a desire and endeavour to diminish it, being persuaded that our excellency is thereby obscured. Thus Caesar and Pompey envied one another. Stimulos dedit aemula virtus Nec quenquam iam ferre potest Caesarve priorem Pompeiws ve parem. Thus did divers Preachers envy Paul, seeking to eclipse his fame. This is not meant here. Emulation is also a grief of mind for the good of our neighbour. But here is the difference: not because that good is in him, but because it is not in us; not because he is so good, but because ourselves are no better. When a man beholding the graces in his neighbour, and his own backwardness and wants, is grieved at himself, and provoked to use means to attain such graces. This is emulation. And this emulation shall the calling of the Gentiles at length breed in the jews, whereby they shall not be grieved that the Gentiles are saved, but that themselves have been such beasts, and are so far behind the Gentiles, whom they shall be stirred up with a holy zeal to overtake. God dealeth with the jews, as a schoolmaster with some one scholar, in whom he would feign breed a love of learning and diligence at his book; he praiseth another before his face, and advanceth him, to set his teeth on edge, that seeing another praised and preferred, he might be provoked to ply his book, to obtain the like commendation. The argument than you see is most artificially and cunningly framed thus: If this be the end of Gods rejecting the jews to call the Gentiles, that themselves might be provoked to follow the Gentiles; then the jews shall be called: but the first is true, as in the text: therefore the last. Consul epist. Hierom ad laetae de institutione filioe. Ratio argutissima Melancthon. The proposition is cleared from this, that the end spoken of is God's end. If the jews never do imitate the Gentiles in receiving the Gospel: Then God fails of his end. But this cannot be. Therefore the jews shall receive the Gospel. Here are two general doctrines. doctrine The jews are rejected that the Gentiles might be called. Math. 21.43. Act. 13.45. experience also proves this. Use 1 God delights not in the death of a sinner, neither is that the chief end of his decree, though it follow it. He propounds his own glory, which is fit should be set forth in their punishment, who will not glorify him in their obedience. God, when the jews contemn his favours, doth not refuse to be favourable to any, but then bestows them on the Gentiles. This is contrary to our practice and words. If we have done good to one that hath rewarded us ill, than we vow never 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 jews refuse the Gospel, God gives it to the Gentiles. He is not tied to any nation. Think of this O England, which deservest to be stripped of the sweet blessings thou enjoyest. God hath a nation in store, to put into the possession of the favours thou holdest of him, if thou bringest not forth fruits worthy of the Gospel thou hast. He that used not his talon well, had it taken from him, and given to another before his face. When Saul behaved not himself well in his kingdom, it is given to David. Hold that thou hast, O England, lest another take thy crown. doctrine 2 The vocation of the Gentiles is the provocation of the Iew. Deuter. 32.20. and ver. 15. following. Use 1. God is in finitely good, who out of the greatest evil, the sin of the jews, can bring so great good as the salvation of the Gentiles and jews. He makes treacle of our poison: and never would suffer any evil to be, if he knew not how to bring good out of it. Our very enemies who seek to mischief us, shall thereby promote our good: as in the example of joseph. So have I seen some man's reputation shine the more being envied. For envy diminisheth not, but increaseth our praise. Some have grieved that they have not been envied, and others have wished this as a great plague unto a man, not to be envied, because envy hath been holden a true mark of virtue in the party who is envied. Themistocles. Qui ducis vultus et non legis ista libenter, Omnibus invideas, Inuide, nemo tibi. Martial. The jews shall be provoked to embrace the Gospel, by the faith of the Gentiles. Learn what use to make of the good gifts thou seest in others. Praise God for the virtues of thy neighbour, and pray to have the like in rhy self. Look upon thy wants by the glass of his goodness, and say, Father bless me also. Let it stir thee up to a holy emulation and strife to do as well, nay better: as Peter and john strove to outrun one another to the sepulchre. Let us consider one another, and provoke to good works. Use. 2. There are three sorts of men offending herein. 1. Such as never regard good or bad men, all are alike unto them. They after a stupid manner, consider not a man's gifts, but a gay coat or a gold ring: they walk without observation. 2. Some will consider their neighbour and their gifts, how they are qualified and spend their lives, but as the devil considers the servants of God, to mischief them. These are envious persons, most grievous sinners. Envy is noted by the Fathers to be the worst of all sins, and therefore one of them saith, Greg. Mag. li. 5. cap. 34. that indeed, in other sins the Devil powers his poison into men; but when he works upon an envious man, he shakes his bowels, as when we would have dregs and all, we shag and shake the vessel up and down. Beware of this sin, it seldom obtaineth pardon. As it is the worst of sins, so the justest, 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 than themselves: only looking at their inferiors: as the Pharisee picks out the Publican for comparison. This consideration breeds not a striving unto more godliness, but a spiritual sloth. If thou be a Magistrate or Minister, or common Christian, it may be there are some inferior unto thee in good abilities: but look thou upon the best, and strive to attain to them. If benevolence be to be gathered for the poor, follow not him that gives least, but weighing thy ability, proportion them who are most liberal. Occupat extremum scabies. It is a shame to be in the lag, strive to be foremost: As the light of the Sun draws men out to their labour and business; so if thou hast a neighbour shining as a star 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 loss. the riches of the Gentiles: How much more their fullness? IN this verse, is the second Argument to prove the calling of the jews, taken from the effect of such their calling, namely, the profit and benefit coming thereby to the world. If the fall: The word signifies Fault as well as Fall, and so read the Vulgar and the Ancient: expounding Fall infidelity; and then the meaning is: If their infidelity, much more their faith: there is no difference in the sense, if you say Fault; but Fall or Ruin is better, so is it the same with Diminishing: their fall, that is, from their excellent estate, their cashiering as you may say. The Riches: Not Temporal, but Spiritual, as the Gospel, Faith, Repentance, etc. Of the World: By World is meant all Nations beside the jews: for when the jewish Church stood, there could no stone be hewed for a Spiritual Temple, but in jury, nor any pearl found but at jerusalem: but now God casts his bounty over all the world, which was before, in comparison of jewry, a waste wilderness. The Diminishing: Not the paucity of believers, meaning the Apostles, as though when they shall be called, they should be all Preachers with Enoch and Elias, for the conversion of the world; for that shall not need, in as much as the jews shall not be called till the fullness of the Gentiles be come in: but, their inferiority, their abasing, they being thrust, as we may say, into the lowest form; their lessening in account with God. Of the Gentiles: the same with World as before. Their fullness: That is, abundance, multitude, (in comparison of their present fewness receiving the Gospel) as when much of a thing is in a vessel, we say it is full, The Argument is thus framed and conceived, as Caluine observeth. Whatsoever is profitable for the world or Church, God will do: but the conversion of the jews Nation will be exceeding profitable. The Proposition is grounded upon the exceeding goodness of God: the Minor is proved in the text, from the less to the greater, thus, If their casting out be profitable, much more their calling home: for, if that which is evil and works by accident do good: then that which is good, will much more, working naturally and by itself. But the first is true, as experience hath proved: therefore the second. doctrine The general calling of the jews, shall be the enriching of the world. Which so much the more appears by Paul's manner of setting it down. How much more? as if he admired it, and were not able to express or conceive. Some learned men apply hither, Esay 24.21. Ezech. 38.8. and Revel. 21. I confess I can bring no plain place to back this: But Paul's own authority is sufficient, because we know he wrote by the Spirit. Use 1. God makes all mutations and changes of States and Kingdoms to serve to the good of the Elect: If the jews stand, it is good: so is it, if they fall; and shall be in their rising again. The prosperity of Egypt shall serve the good of Abraham: the Destruction of Egypt, the good of his children. All his ways are good to such as keep his Testimonies. Psal. 25.10. Use. 2. The Conversion of the jews shall be the riches of the world: The more receive of the treasures of God's grace, the greater is every one's part: so is it not in the treasure of Princes: If the King bestow a thousand pound upon one man, it is a great gift: if upon two it is the less to each by half, if upon a thousand, it is but a small matter to every one. But in God's treasures, multitude of partakers, diminish not, but increase another's part. The more drink of the waters of life, the more floweth the fountain: the more the merrier. Where two or three are gathered together, there is Christ; but where more, there he is the more graciously. If thou be'st alone, thou shalt not want grace; but thou shalt have more, if the number increase. The prayer of one availeth much, how much more the prayers of many righteous? Vis unita fortior Force united is the stronger. Many streams make a great river, many drops a great flood, many sparks a great flame. How might we prevail with God, if our whole people would join with one mind and affection in the service of God? If our Brownists would leave their corners (where some few silly ones of them meet) and join with us, we might both be bettered. Grieve not to see the number of professors and hearers of the Word increase: it is no man's loss, but every man's advantage: Help and further the conversion of others: so shall we have the more to give counsel and good example; to pray for one another, and to provoke unto godliness. Company oft times draws us on to do that cheerfully, which alone we have no courage to meddle with all. When we have no stomach, company oft-times sets us on feeding: even a jade, which is dull alone, goes cheerfully in company. Use 3. The Gospel, Faith, Repentance, etc. are true riches: gold, silver, etc. but shadows to these: therefore the man that had his barns full, and his conscience empty, not being rich in God, is called Foole. We say in a proverb, He is poor whom God hates: true, none so poor as the wicked, none so rich as the Righteous. The righteous is more excellent than his neighbour, saith Solomon. Prou. 12.26. Hast thou the world at will? but thou hast not heaven at will. Hast thou silver and gold? But if thou hast not faith and a good conscience, thou art miserable: and whatsoever thou thinkest of thyself, the poorest man that feareth God will not change states with thee: for a good conscience is a continual feast: pray for this, and say as Abraham for a son: Lord what wilt thou give me, seeing I want the true riches, thy favour, and a good conscience. Lord make me rich in these. Use. 4. The conversion of the jews shall be our riches; it should make us think long, for their calling: Gain is pleasing to hear of, but more to have it; we shall be gainers by their conversion. Knowledge shall then increase upon us, as the waters that cover the Sea, the light of the Moon shall be as the Sun, and the light of the Sun sevenfold. Zeal 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 days these things shall come to pass: Let us pray and long for the revealing of such riches, and in the mean time mourn for the hardness of the jews, and cry unto God in their behalf, saying, O Lord, how long? Return, O Lord; and visit thy Ancient people with thy salvation. Use 5. The casting off of the jews, was our Calling; but the Calling of the jews shall not be our casting off, but our greater enriching in grace, and that two ways: First, in regard of the company of believers, when the thousands of Israel shall come in, which shall doubtless cause many Gentiles, which now lie in ignorance, error and doubt, receive the Gospel and join 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 reigned down upon the Church. There shall be more good, and they shall be also more good. VERSE. 13. For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office. 14. If by any means I may provoke to emulation, them which are my flesh, and might save some of them. A Third Argument is in these words, taken from Paul's intention in preaching the Gospel, as if he should say, I do cheerfully travel over all the world to teach the Gentiles; as for other reasons, so also for this, because I know the state of the jews is not desperate, but that they shall be brought home again. For the attaining of the meaning of these two verses, Caluin hath supplied some words, which indeed have involved them in more obscurity. Beza reads a great part of the thirteenth verse in a parenthesis: but His majesties Translation using no insertion of words, or parenthesis, is plainest and best. In these words we have two parts, the Argument and the Confirmation of it. The Argument is in these words, I magnify mine office, If by any means, etc. The Confirmation in the precedent words of the thirteenth verse. I magnify mine office: I make my Apostleship (that is, his office) honourable and famous, that is, I preach diligently, the effect being put for the cause: For that which makes a Preacher famous, is his painfulness and diligence in his office. Paul's preaching is not to be understood of his preaching to the jews, which he was not bound to do, as some expound; (performing therein a work of supererogation, which might be a sign of the conversion of the jews, or else Paul would not preach unto them.) But, of his preaching to the Gentiles: because the faith of the Gentiles should be by God's appointment, the occasion, or a means to bring the jews forward to Christ. The end of Paul's preaching is, vers. 14. which is double: The nearer: To provoke them of his flesh, Psal. 3.8. 1. Cor. 3.9. that is, the jews, to follow them, that is, the Gentiles. The remote end, that some of the jews might be saved: that I might save some of them. 1. Tim. 4.16. Salvation belongeth to the Lord, as to the Author: but he hath given us Ministers to be instruments of it; from whence we are called, fellow workers with God: So Paul exhorts Timothy to ply his book, and follow his study, that he may save himself and his hearers. The Argument may be thus framed. One end of Paul's diligent preaching to the Gentiles, is, that the jews may be called and saved, therefore they shall be converted and saved. Or thus, The end of Paul in his preaching, shall obtain or come to pass: but the calling of the jews is Paul's end. Therefore the jews shall be called. The Confirmation of the Mayor, is in the thirteenth verse, in these words: I speak to you Gentiles, in as much as I am the Apostle of the Gentiles: which words contain a solemn auouchment, Grin. that Paul's end in preaching to the Gentiles is the calling of the jews, as if he should say, In the word of an Apostle, or, As I am an Apostle to you Gentiles, I do solemnly testify, that the end of my great labours in preaching over the world, is not only my obedience to God, and to save you, but to save the jews also. This Confirmation may be put into form thus: The end which Paul intends as an Apostle, shall come to pass: But the end before named he avoucheth in the word of an Apostle. Ergo. Also it might be confirmed out of the eleventh verse, thus. God's end cannot fail, but Paul's end, is the same with God's end. Ergo. If such a calling were not to come, Paul's 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 himself, 1. Cor. 15.10. and commendeth himself for this, 2. Cor. 11.22. and so to the end of the Chapter. Use 1. Paul challengeth credice to that he speaketh, because of his calling: 1. Cor. 4.1. It is very material that hearers should have a reverent opinion of the calling and office of their Teachers. Let a man esteem us, as the ministers of Christ? Then will the word work in us when we hear it not as the word of man, but as indeed it is, the word of the living God. Hear thy Teacher preaching the truth, with such reverence as thou wouldst hear Christ, if he were upon the earth. 1. Thes. 3.13. Use. 2. Our principal office is to save men: which reproves them which intrude themselves, being no way fit to save men; and those which being fit, by their silence and negligence suffer men to perish. Use 3. Paul hath a great desire to save them of his own flesh: ordinate charity first regardeth once own. So every man, first for his own family: and every Minister, first for the flock committed unto him. Use 4. The glory of a Minister is principally in his learned and painful preaching. Maintenance, degrees, dignities, make not a Minister honourable, but are badges of such: our Church and state, appointing these as rewards of them who deserve to be honoured for their learning and worthiness; 1. Tim. 5.17. being a part of that double honour allotted for them by the Spirit of God. There is a great deal of contempt cast upon the ministry, and every base fellow can be eloquent enough in disgracing the Clergy. The way to redeem our function from the scorn of men, is painfulness in our calling, and sufficiency of holy gifts for ministerial employments: without these, preferments will not do it. As a gold ring in a swine's snout, and beauty in a woman without discretion, so is dignity conferred upon a man unlearned and negligent. Paul was, both for person and means, very mean, yet when the Galathians heard him preach, they esteemed him as an Angel, and held him so dear, that they would have plucked out their eyes to have done him good. As the honour of a King is in the multitude of his subjects, so the glory of a Minister in the multitude of them he converts. As the credit of a schoolmaster is to send many to the Universities, and of a Physician to heal many patients, so is it the fame of a Minister spiritually to cure many, and to send them to heaven. Let us therefore spend the candle of our life for the enlightening of others this will credit us; for we ought to be had in singular estimation for our works sake. Use 5. There are three ends of a Minister in his preaching: first, to obey God's commandment and the Churches who have called him forth to preach. Secondly, to save the souls of his hearers. Thirdly, that their hearers thriving under their labours in faith and godly life, may be a provocation to others to follow them. In aiming at, and attaining these three, we glorify God. These also must be the ends of hearers in hearing, that they may set forth God's glory: first, to obey God's commandment: secondly, to save their souls: thirdly, to provoke others by their example, and so to save them. Art thou seasoned with grace by hearing? live so, that thou mayst relish and season others, that those which will not be won by the word, may be won to the word by thy good conversation. 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, quarreling, drinking, etc. caused profane men and women to blaspheme Christ and his Gospel, and to wound them through thy sides? If it be thus, it were better that a millstone were hanged about thy neck, and thou thrown into the bottom of the sea. Is this to gain jews and other profane men to the faith? Nay, it is to make jews, Turks and Infidels to renounce Christianity; and those which are profane among us, to hate the profession and preaching of the Gospel the more. What a blessing shall it be to thy soul, if thy godly, just and good conversation, living according to thy profession, bring others on to love and hear the word, and so to be saved. I testify to thee in the word of a Minister, that thou oughtest so to live as thou mayst bring credit to the Gospel, and provoke others to the faith. VERSE 15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? IN this verse also is contained an argument to prove the general calling of the jews to come not a new one, but that son their former life shall not come into remembrance. They shall live more. And all this is delivered by an Interrogation, to show that such happiness and beauty shall then come to the world, as we cannot imagine. doctrine The calling of the jews shall be a new life and happiness to the world: so before vers. 12. It is the judgement of Peter Martyr a very learned man, besides others, that many things are spoken by the Prophets of the calling of the jews, and of the happiness of the Church, which are not yet fulfilled, and therefore are to be expected at that time. Use 1 Fellowship in grace, is no hindrance to them which have received grace, as before. Use 2. Again, here we are to be put in mind, to pray for the calling of the jews, which shall bring so much good to the world: as the sisters sent to Christ in the behalf of their brother Lazarus; john 11. so let us Gentiles importune the Lord for our brethren the jews: My spirit rejoiceth at the remembrance of that day. O, how will the jew put on, as being ashamed to be overgone by the Gentile? How eagerly will he follow? not a snails pace, which is the fashion now; but even flying with the wings of knowledge and zeal: we have now the start of them, let us set the best foot forward and keep it. Use 3. Till we be converted, we are enemies, and in open hostility with God: the regenerate are God's friends: he will save his friends, but as for his enemies they shall be slain before his face. Nay till we be called, we are dead, stark dead: The father said of the prodigal child being returned: This my son was dead, but now is alive: Luke 15.29.31 Dead, though not bodily, yet spiritually, which is the very suburbs of hell. Such as live in pleasure are dead. 1. Tim. 5.6. So much difference between unconverted men and converted, as between dead and living men. As the countenance of a dead man is ghastly, and his carcase proves soon unsavoury, so unregenerate 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 piece of carrion. He that keeps company with the wicked, is like the spirit that haunted the graves; as thou hopest to be separated from them at the day of judgement, so now stand up from the dead, that thou mayest receive light. Ephes. 5.14. The ministry of the word, is the voice of God calling us from death to life, from hell to heaven; those which contemn it, must needs be swallowed up of death, If God hath breathed into thee the life here spoken of by this means, manifest it by thy love to the word, & by the actions of life. Drunkenness, uncleanness, etc. are dead works, Hebr. 9.14. so called, because they bring death, and are performed by them which are spiritually dead: But godliness hath the promises of this life, and of that which is to come. 1. Tim. 4.8. VERSE 16. For if the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches. Here is another Argument taken from the relation of the jews, to the covenant made with their fathers: thus, A holy people shall not be finally rejected: But the jews are a holy people: Ergo. The Minor is proved by the likeness of the effect with the procreant cause, thus: That whose procreant cause is holy: is holy: But the procreant cause of the jews is holy: namely, Abraham, Isaak and jacob. Ergo. The proposition of the last Syllogism is here avouched by Paul, under 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 patriarchs are compared to the first fruits and root: the people of the jews, to the lump and branches. The jews then descending from those patriarchs, to whom and their seed for ever the Covenant is made, are still in the Covenant, and therefore their state not desperate. If the first fruits: This hath commonly been rendered by a word which signifieth an Assay or Taste: as when a Cook by tasting a spoon full of his prepared broth, knows how the whole mess tasteth. This taste they make to be the Apostles: but this doth enervate the Argument, and is not to the purpose. It is better translated first fruits, having reference to the patriarchs, to whom the Covenant was made. Concerning these first fruits the law is set down, Leuit. 23. where the people may not put sickle into their corn, till they have offered a sheaf to the Lord, and then it was lawful for them to reap it, and hereby they had assurance, safely to Inn their whole crop. Hence by allusion is our Saviour called the first fruits of them that sleep, because our Resurrection depends upon, and is assured by his. Also when they had their corn in, and made ready of it for their use, they might not eat of it, till they had offered two loaves to the Lord and then was their whole lump sanctified and made lawful for them to eat. Quest. Why did God command these ceremonies? Answ. To teach the jews hereby, that they received all blessings from the Lord. So that as Princes and Nobles, when they bestow Manors upon deserving servants, make reservation of some fealty, service rent, or such like; only to show that they hold of them. So God required this of the jews, that they might know they held in chief of him. This law in regard of the Ceremony is abolished, but the moral part is perpetual, namely, that we ought to be thankful to God for his benefits: A thing that the wisest Heathens observed, which may the more shame many of us, who day and night partake of God's good blessings, and yet make none or a slender acknowledgement for the same. But to return to our matter: The sanctification of Abraham, Isaak and jaacob, to be the people of God, sanctifieth outwardly all their posterity: As when the two loaves were offered, not only that lump or batch of dough, from whence they were taken: but every kernel was sanctified to the nourishment of them and theirs: so the very last man, that shall be borne of that Nation, hath right to the Covenant. The same is the sense of the other similitude: The branches follow the Nature of the root, so do the jews the state of of those holy patriarchs in regard of the outward things of the Covenant. Object. I, the next Generation. Answ. Nay, even as not only the lowest boughs which are next the root partake of the nature of the root, but the highest twig that is farthest of from the same; so not only the next generation partake of the benefit of the covenant to be the people of God; or those which returned out of Egyptian or Babylonian bondage; or those which lived in Christ's time, but every jew to the end of the world. They are still to be acknowledged a holy people and in the covenant in regard of right, though not in regard of possession. For the covenant was not limited for any term, but is everlasting. Concerning the holiness here spoken of; Aquin. some distinguish it into actual, and potential, denying the first and granting the second: But potentially any Nation is holy as well as the jews; God can make them so: But here is meant a present holiness, which is only in regard of the Covenant, and their right unto the promises by the same. doctrine The jews are still a holy people. This appears by their evidence and their letters patents, the tenor of the first grant running thus: The God of Abraham, and of his seed after him, in their generations by an everlasting Covenant, Gen. 17.7. So read Act. 2.38.39. and 3.25. They are called the children of the Covenant, being for ever separated in the loins of their Fathers, unto the Lord. And though some of them, for their particular have forfeited their estate, yet s me particulars cannot forfeit the privilege granted to the whole Nation. Ob. The Nation of the jews is before called Rebellious: how then can it now be called holy? Ans. There is a double holiness: First, of Regeneration. Secondly, of the Covenant: 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 himself being a Iew. Ephes. 2.3. How then can the jews be holy by nature or birth? Ans. Both these may be in one subject because they are not in the same respect: The former definition of holiness makes it plain. In regard of the first, Children of wrath: in regard guard of the second, Holy by nature. The first cannot be conveyed 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 son; this son is a Gentleman by birth, but not a Lord: because the honour of his father was not invested in his blood, but a special grace conferred on his person. Individual and personal accidents, are never derived, but common are; as to be the people of God: So we beget children, who though they are borne in original sin, yet also within the Covenant. As a son of a Freeman 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 Covenant in Abraham. Use 1 The children of Christians, are borne Christians and holy: by virtue of the Covenant having right to the initiating seal of the Covenant, which is Baptism: which right, if they were not borne Christians, they could not have. Before Baptism our children, are either Heathen or Christians: But not heathens: for than they might not be baptized till they had made confession of Christ with their own mouth. Therefore they are borne Christians. Baptism maketh not a Christian, but signifieth. As there are jews by nature, so Christians. If any allege that of Hierome, Hieron. adversus vigil. we are not borne, but reborn Christians,: the answer is ready: we are not borne regenerate Christians, but to be regenerate. The saying must be so understood, or else it is false: we beget Christians, not Believers. Use 2. The children of Christians dying before Baptism, die not as Heathens and Turks, but as Christians, therefore they have hope, and their parents may be comforted over them. The Doctrine of the Papists, teaching that children dying unbaptised are damned, is a cruel doctrine, without ground in the Scripture. Quest. But what is to be thought of such children which die unbaptised, whose parents die without repentance? Ans. The sin of the next parents cannot bar the privilege of the child: who may make claim from some others of his Ancestors who have believed. And by such parents making profession outwardly, such a child may have a right to the outward things of the Covenant; yet parents would be admonished, to deliver over their evidence and charter to their children as fast as they have received the same. For though the title of children whose parents are wicked is good to the sacrament; yet it is more comfortably derived, from next parents believing. Use 3. Thou shalt never have comfort that thou art born a Christian, till thou believest as a Christian should do. He that is free borne, and will use his freedom, must observe some ceremony, and receive 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 believe and repent; the sin of the father preiudiceth not the believing; nor the righteousness of the father saveth the unbeeleeving child. It's a credit to be borne of religious parents if we be religious. If a man have a thousand pound land a year left him, and spend it all in riotous living, 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 virtues of our parents live in us, it's a grace to us, otherways, the contrary. It's better to be religious, and the son of wicked parents, then being the son of godly parents to be wicked. He is truly noble that is good, but a wicked and vicious man, though he came of a worthier father than Abraham, is to be accounted base. Walk in the steps of thy godly parents, and if they were not godly, redeem the baseness of thy family, by thy holiness and virtues. Use 4. Art thou borne a Christian? Why then livest thou like a Turk or heathen, in all manner of viciousness and profaneness? If thou be'st free borne, why becomest thou by thy wickedness the devils slave? As thou bearest the name of Christ so live like him. When young Tobit, married her, whose seven former husbands were slain for their viciousness, he speaks to her the first night, being in the bed chamber, after this manner: sister let us pray unto God; for we may not come together as the heathen, for we are the children of the Saints. So when thou art tempted to evil, think and say thus. I am a Christian borne, God forbidden that I should defile myself with heathenish and wicked manners. VERSE. 17. And if some of the branches be broken off, and thou being a wild olive tree, wert graffed in a 'mongst them. And with them partakest of the root and fatness of the olive tree. 18. Boast not thyself 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 upon the Gentile, admonishing them not to despise & insult over the jews, notwithstanding their rejection, and their endowment with their priu●ledges: for as the jews hated the Christians for their admittance to the grace of the gospel, so the gentiles specially of these times contemned the jews. So that the very name of a jew 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 jewish nation to be holy; but what good doth the holiness of the root to them: they being reprobated of God forlorn, vagabons, rebels, having crucified the Lord of life? Unto this Paul answers. ver. 17.18. As if he should say, I grant that some of the branches be broken off, and thou being a wild olive art graffed into that stock and root: yet (remembering thine own original) boast not thyself, despise not, nor vex the branches; for if thou be'st puffed up, 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 thyself against the branches. Boast not thyself: the word signifieth such a carriage, whereby we show disdain, in scornful looks, and words. Against the branches: that is the jews, whether remaining in the olive, 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 forlorn estate; are of mere grace advanced, may not boast themselves against others. But the gentiles being in such estate were of mere grace advanced: Ergo. This estate of the Gentiles past, and present, is set down under a most elegant similitude. In their first estate, they are compared, to a wild olive which is a tree growing in the waste wilderness, unfruitful, with exceeding bitter leaves, jer. 11.16. which the husbandman makes little reckoning of but to hue down and lay at the fires back. This estate is amplified by the Antithesis of the natural estate of the jews, which is compared to a sweet or garden olive, fair, green, and flourishing. Their present estate is, that they are graffed into the natural and sweet olive, which is the Church of the jews: they are not made jews, Rom. 6.5. but brought into the fellowship of that Church by the calling of the gospel, for graffing in, signifies effectual calling and conversion to God. This graffing in, is amplified two ways: 1 from the occasion of it, which is the breaking off of some of the branches, that is casting away some of the jews for their unbelief: all were not cast away; for all were not unbeelevers: we are grafted in among them which remained; or for them (as some read) which were cut off. Secondly, from the effect of this engraffing: which is a partaking of the juice and fatness of the natural olive. An Olive is of a ivycie and oily nature. The grace promised in the covenant, is called fatness: because it is as wholesome to the soul, as oil is to the body. A like phrase is in the Psalms, My soul, saith David, Psal. 63.6. shall be satisfied with marrow and fatness. The favour of God shall be to David as marrow and farnesse to an Epicure. The grace also which we receive from Christ (for of his fullness we receive) john 1.16. is called oil of gladness, Hebr. 1.9. because it gladdeth the conscience of sinners. We partake of this fatness by incision into the stock, which is the Church of the jews. This effect is set forth by an adjunct: we partake, not alone, but with them, that is the jews, remaining unbroken off: so that by what grace the jew is nourished and saved, by the same grace are we. The sum: The Church of the jews is the stock or body of a sweet olive. The root is Abraham, Isaac and jacob, with relation to Christ, who fills both root and body with oil and fatness. Out of this body sprout many natural branches: some prove unfruitful, which the husbandman, which is God, breaks off: and because he hath respect to the beauty of his tree, not delighting to see it mangled, he goes into the wilderness (the rest of the world out of the pale of jewry) and gathereth of the wild olive tree (that is the Gentiles) imps which he grafteth in the room of them which are broken off, and among them which stand; whereby these wild imps grow into the natural olive, and partake of her fatness with the rest of the natural branches. The second reason is vers. 18. taken from the relation between the root and the branches: as if he should say: Despise not a jew, for he is a branch of that body and root which bears thee: he is a natural child of Abraham, who in some degree is despised (which is unreasonable, in as much as he is the root that bears thee) when his children are despised. doctrine The Gentiles may not despise the jews. They which are advanced by grace, are not to boast against them which are in misery. Psalm 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 disdains not him, nor is disdained of God, as the Pharisee was. The use of this is either in respect of the jew, or of the Gentile. In respect of the jew: Use 1. Some of the Gentiles are broken off, some not at all. The Church of the jews was never cast away; only the unbelievers. are broken Putata est oliva non amputata. Ansel. The olive tree is pruned, but not stocked up. The body and some of the branches remain, into which and among whom we are graffed. We are graffed in among them, and receive of the fatness with them. The Church of the jews, not of Rome, is properly our mother Church. We must be the seed of Abraham, if we will have the promises, and therefore believing Gentiles are called the children of Abraham, not natural, but by incision. We bring nothing to the jews, but receive all from them: for salvation is of the jews. joh. 4.22. The Gentiles are not called to make a several Church by themselves, neither do they so: for there is but one Church. But they are called to be members of the Church of the jews, as Christ saith: joh. 10.16. I have other sheep (saith he) which are not of this fold. What sheep? what fold? Sheep, that is, elect among the Gentiles. This fold, that is, the Church of the jews, Them must I also bring: whither? to the fold of the jews, that there may be one fold or Church, and one Shepherd. In regard of the Gentiles. Use 1. Thou art made partaker of the fatness. The same fatness nourisheth the natural and engraffed branches. The jew is saved by faith in Christ, so are we. Act. 15.11. There is no difference between the way of salvation in the old and new Testament, but as this: In graffing, there is clay and binding about. The jew is bound about with a red ligature in regard of circumcision; we with a white, in regard of Baptism and the white garments then used. Let us not then boast ourselves against the branches: for though they deserve the contempt that is cast upon them, yet woe be to them which are instruments to vex them. Assur the rod of God's wrath to that people is cast into the fire; Esa. 10.12 etc. and shame covereth Edom for ever for his cruelty to the captived jews. Obediah. Let us love them as we have good cause for the roots sake. There is no name of any nation that is named under heaven it not in contempt. The life of this application we want, because the wisdom of our laws hath for their outrages long ago banished them out of this kingdom. But whensoever thou thinkest of them, think honourably, pity and pray for them. Use 2. We are here taught also three things to consider of 1. What we were before this grace received wherein we stand. 2. How to carry ourselves in this state of grace. 3. How to know whether we have received true grace, be engraffed into the natural olive or no. 1. We were before our engraffing, wild olives. Even as the cursed heath in the wilderness, without Christ, without God, strangers from the common wealth of Israel, jer. 17.6. from the promises and from the life of God, very caitiffs: this Paul bids all Gentiles to remember, Eph. 2.11.12. that we may praise God for his mercy. 2. Having received grace, carry thyself without boasting against them that want grace: when thou seest a profane wretch disdain him not, but mourn for him, and say, Lord look mercifully upon him and turn his heart. Considering thyself, and remembering thy former estate have compassion on thy neighbour. 3. Those which partake of the fatness of the olive, are engraffed; this fatness is the grace given to the root, which is double: the grace of justification, and sanctification. If justified and sanctified: then engraffed. 1. For justification: oil is good for medicine, healing wounds, and assuaging pain, also it makes the countenance cheerful: Psal. 104.15. so the grace of our Lord jesus, which is called the oil of gladness, maketh the righteous merry and joyful. Feelest thou the mercy of God in the pardon of thy sins, and hast peace with God? This is the fatness of the olive; thou art engraffed, and become the child of Abraham, the child of God. 2. Sanctification may be known 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 be'st graffed in: then thou hast the heart of Abraham: thou lovest goodness and hatest evil: thou art upright and sincere: The wood of the olive will not rot; Cariem vetustatemque non sentit. Ioh Bapt. Neap. vil. l. 6. c 9 This notes soundness. The nature also of the oil, is not to be mixed with other things: if you mix it with wine or water it will be uppermost: you may as soon mix light and darkness, as grace and sin. An Hypocrite is no branch of this tree. Farther the nature of oil is to keep metals from rusting: so the virtue of this grace, preserves the conscience from sin, which otherwise would eat in, and perish the soul. If thou hast a cankered heart, rusted with the love of sin, and of the vanities of the world, thou hast none of this fatness, and by consequence art not graffed in. 2. Thy words will be suitable to thy engraffing. Flores Olivae suaviter redolent. Frater johannes a S: Gemimano. lib. 3. qui est de vegetabilibus et plantis. c. 37. The blossom of the olive is wonderful sweet, so if thou be'st of this tree, thy speech will be savoury and gatious to the hearers. If thou be a blasphemer, a liar, etc. Thou art not graffed into this olive. The sweet olive yields another manner of scent. A dead man's grave, doth not more annoy men, than thy filthy and rotten communication. jam. 1. It's a vain thing for a man to seem religious, if he refrain not his tongue. 3. If thou be'st engraffed thou wilt bring forth much fruit: for the olive is exceeding fruitful. The fruit of the olive is both for God and man. 1. For God. Oil was consecrate to the Lord, was used in sacrifice, and for the holy lamps, for it is a nourisher of light; so thou wilt be religious, a keeper of the sabbath, a worshipper of God, a favourer of the Gospel. 2. For man. It is both for medicine and meat. Kings, Priests and Prophets were anointed with it. Our lives must be fruitful and profitable to the Church; we must not be for nothing, or only to spend stover, as they say. Let ours, saith Paul, learn to show forth good works, for necessary uses, that they be not unfruitful. Tit. 3.14. If we live without doing good we are no olive branches. Our obedience must be to God and man: to the first and second table of the law. The properties of our obedience, are four, according to such properties of the olive. That is. 1. Speedy. 2. Peaceable. 3. continual. 4, cheerful. Cito comprehendit et fructificat. joh. Bap. Por. Nea. vil. l. 6. c. 5. 1. The olive 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 thief upon the cross presently showed the fatness he had rceived by confession, prayer, etc. 2. Our fruit must be peaceable. An olive branch was a token of peace, as a palm of victory. james saith that the fruit of righteousness is sown in peace: jam. 3.17. pride, disdain; quarrelling and contending with our neighbours, is a note of a bramble, not of an Olive branch. If you power out water, it maketh a noise, dasheth, and besprinkleth you. But the pouring out of oil, is without noise falling down softly and with great silence. So the servants of God must be peaceable. 3. Our obedience must be continual, once and always to bear fruit. The Olive always flourisheth, is always green, and never casts the leaves: noting the constant tenor we should keep in our obedience: David saith, Psal. 92.14. That they which be planted in God's house, still bring forth fruit, and flourish in their age. If thy obedience be not continual, it is not sound. 4 Our obedience must be cheerful, thy love to thy neighbour must be free. Anointing with oil, makes us lithe and nimble, so if we have received hereof, we will not come to the Church as though we were stiff in the joints, like a bear to the stake, but with David we will run in the ways of the Commandments: The Olive requires no great cost to make it fruitful: nor a man truly sanctified, great entreaty to persuade him to do good. As the Sun naturally gives light so a true Christian engraffed into the natural Olive, willingly and cheerfully is exercised in God's service. VERSE. 19 Thou wilt say then, the branches were broken off, that I might be grafted in. 20 Well, because of unbelief they were broken off, and thou standest by faith: Be not high minded, but fear. THe Admonition is here repeated in other words, upon the occasion of an insolent objection of a Christian Gentile, which objection is set down vers. 19 and is the first part of these words: The second part is Paul's answer, vers. 20. The Gentile taking in some scorn, that Paul in the 17. v. had avouched the jew to be the natural Olive, and the Gentile a wild Olive, objecteth, as if he had said, Tell not me, Paul, of these things: let the jew be what he will, I am as I am; yet (by your leave) he is broken off, that I might be graffed in, which shows that God saw more worthiness in me, then in the jew: The merchant parteth not with his present fraught, but for better lading: neither will any man suffer an incision or scarifying in his arms or feet, but for preservation 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 answers, vers. 20. which his answer is either to the Antecedent: Well, because of unbelief they are broken off, thou standest by faith: or to the consequence, Be not high minded, but fear. His answer 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 use it in our English tongue, saying, Ansel. well, well, when we mean that it is not well. But here it is taken for a Concession, Paul grants the thing: viz. That the jews are broken off, that the Gentiles might come in: But he adds a proviso, always remembered, that the proper cause of the breaking off of the jew was his infidelity, not the coming in of the Gentile: For this came to pass by a second & accidental consideration: and the proper cause of the coming in and standing of the Gentiles, is faith, that is, the grace of God. The Gentile then understood not himself, being like a foolish servant that runs away without his errand: for if he had taken all with him, he would have discerned cause of humiliation, not of boasting herein. The Gentiles Argument is a mere paralogism, alleging that which is not the cause, for that which is. The unbelief of the jew, being the cause of their breaking off, not the letting in of the Gentiles. So that Paul answers, as if he should say, Learn (thou Gentile) to distinguish between the cause and the event. It fell out, that the jew being cast out, thou wert received in: but this was not the cause of that, neither is thy goodness the cause of thy standing in the Olive, which wert wont to stand among the briars in the wilderness. God could have brought thee in, without breaking off the jews, but he would not; but hath done thee good out of their evil, and hath brought thee in, that thou mightest be the cause of their bringing in again. The proper cause of the breaking off of the jew, his infidelity: of the standing of the Gentile, God's grace. Faith is the gift of God, whereby we know, apprehend and apply the promises, relying upon them. Infidelity is a fruit of corruption, whereby we know not the promises, or knowing, believe them not, or believing them to be true, make them not our confidence. Standing notes an estate wherein a man hath the favour of God to justification and salvation: Breaking off, the contrary. Standing is a manifestation of Election, by faith, here: by salvation, hereafter. Breaking off, is a manifestation of God's judgement: in this world, by taking away from a people, the Word and Sacraments, the tokens of his love, and cognisance of his people, so are the jews, and also those famous Churches of Asia, broken off: and by giving particular persons to hardness of heart. After this world, by separating such from Angels and Saints, and by throwing them into hell. Object. It seems then that a man may be a branch and yet broken off? Ans. Similitudes are not to be pressed too far: Branches are to be distinguished: some that have only an outward fellowship with the Olive, these may be broken off: some that have an inward, partaking of the sap and fatness of the Olive, these cannot. So that there are Infidels out of the Church and Infidels in the Church. The first Infidelity is called Negative, the second, Privative. Yet it is to be understood 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 staff whereby we stand. doctrine Our standing is by faith, our breaking off by infidelity, 2. Cor. 1.24. Heb. 3.12. In this place to the Hebrews, there is the same name given to an unbelieving heart, which is given to that naughtiepacke the Devil. And Heb. 11.1. Faith is the ground of things hoped for: or (as Sanit Augustine) Aug. tract. 79. sup. joh. of persons hoping: God hath given faith to uphold us, not as a reed that may deceive, but as a pillar; well translated ground, being as the unmovable earth which we stand on: we have good footing by faith: The Israelites were destroyed for their infidelity Jude 5. Use. Believers are truly happy, unbelievers truly miserable. He stands in God's favour: This is thrown away as a withered branch into unquenchable fire. Cain sins, believes not, hence he is tormented in conscience, afraid of his own shadow, thinking the Devil should meet him in every corner: a picture of the misery of an unbeliever. He that believeth is the son of God; john 1.12. what a prerogative is this? What is he then that believes not? Even the child of the Devil. Can there be any thing worse? He that believes, says God, is true: He that believes not, says God, is a liar, should not this be plagued? Ioh 3. joh. 5.10. Christ dwells in the heart of a believer, as in his Temple; Gal. 3.17. But the heart of an unbeliever is the Devil shop, in which he forgeth, and his anvil on which he hammereth all villainies, his sty, his stable, and whatsoever can be said that is more base. Nay, an unbeliever is a Devil. Have not I (saith Christ) joh. 6.69.70. chosen twelve, and one of you is a Devil: see how Christ accounts of judas for his infidelity and treason. Did I say a Devil? nay worse than a Devil: jam. 2.19. The Devils believe and tremble: but many among us, believe not, and many that believe there is a God, and that he is a hater and revenger of iniquity; yet when they are admonished of their pride, drunkenness, breaking of the Sabbath, etc. move no more than the stones in the wall. What shall I say to make thee sensible of thy misery? If thou believest not, the wrath of God dwelleth upon thee. The devil worketh effectually in thy heart: as he possesseth thee here, so thou shalt possess him hereafter for ever. This consideration should move us to three things: First, to seek faith: Secondly, to examine whether we believe or no: Thirdly, to mourn for infidelity. 1. Above all things labour for faith, sell all for this: let the fools of the world, drudge and droyle for a penny; let us seek for faith, and whatsoever we want, let not us want this, by which we stand, and without which we fall eternally. 2. Many persuade themselves that they have faith, which will be found Infidels at the day of judgement: Be thou of good ground that thou believest. The five foolish Virgins thought they should do as well as the other five, but they were deceived. Thou shalt know whether thy persuasion be true saving faith or no, by three things. 1. By the means whereby it is wrought, which is the preaching of the Gospel. If it arise from a conceit of thine own brain: it is but a mocke-faith, and will not stead thee. 2. By the manner how it is wrought: first, there is in every true believer, a sight of sin: Secondly, Humiliation for it: Thirdly, a change of the heart: Fourthly, a hungering after righteousness, then comes faith. 3. By the fruits: faith works by love: As the fruit shows the tree, so obedience shows faith. Many show plainly they have no faith, for when prosperity comes they fear not God, and when adversity, they run from God to the Creature, to Wizards, to the Devil for help, as if there were no God in Israel. Herein they are like a dog; hold up a crust he comes fawning; hold up a cudgel, and he runs away: so many, let them thrive, than God is a good God. But let God lay his hand upon them; then they are gone to seek a new master, the Devil: yea if it be but for the saving a pig or a cow, what are such but Infidels? Faith purifieth the heart; it will not suffer a man to be an Hypocrite: to be one thing without, and another within: one thing before men, and another in secret: He that believes Christ died and shed his blood for him, cannot but die to sin, and delight to live righteously. 3 Mourn for infidelity: even for the least motion to it: and the rather because it is the fashion of most, to mourn for other things, and not for this. If a man be robbed, or his house be burnt; he cries out I am undone. But who is heard to cry, woe is me for want of faith, I am undone for my unbelief? If we hear of a thief, we cry, hang him, and perhaps we will cry shame on a drunkard; but there are few cry shame of themselves for infidelity, that main mother sin. Infidelity is the bar of all goodness: if a man hear the word without faith it profits him not: Heb. 4. as a bottle being stopped though it be thrown into the midst of the sea, remains empty, so an unbeliever, under the best means, remains unblessed for the want of faith. Labour to be sensible of this want. Think what weeping and gnashing of teeth it will work in thee at the day of judgement, when thou shalt see many who have heard the word with thee, to be received into heaven because they believed, and thyself thrust down to hell for thy infidelity: remember that good man in the gospel who cried with watery cheeks Lord I believe, help my unbelief: Mar. 9.24. pray thou in like manner. VERSE. 20.— Be not high minded but fear. Here Paul answers to the consequence of the Gentiles objection: because the jew is broken off that they may be received in; therefore they thought they might boast: it follows not saith Paul, showing in these words, both what should not follow: viz. high-mindedness: and what should: namely fear. Be not highminded: the word is significant: think not, conceive not highly of yourself. He said before boast not: here he useth an other word of purpose, by which he strikes at the root of pride, pointing at the pad, where the mystery of this iniquity is couched. doctrine Faith shuts out boasting. Rom. 3.27. Eph: 4.1.2. joh. 5.44 Phil. 2.3. Hab 2.4,5. At every turn remember this saying. Be not high minded. Hath God given thee a liberal portion of riches, wit, beauty & c? Let this sentence always sound in thine ears: hast thou knowledge, and utterance? Hearest thou any say; few have the knowledge you have, or can speak as you do? Let this sentence stand sentinel to keep thee from pride. Let no grace puff thee up: God loves we should acknowledge his gifts, and give him the praise. God resists the proud. jam. 4.6. All other sinners fly from God. The proud man, as though he were of the race of the old Giants, resists him. God gives grace to the lowly: Psal. 25 9 The rain stays not on the tops of the mountains, but the valleys are watered and made fruitful. 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 empty vessel, makes the loudest sound. They which brag most, have lest in them. In the fan, the good corn goes to the bosom, and bottom; the flighty, to the mouth and is uppermost. The chaff is above the corn, 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 Prophet's pottage was by the bitter herb, or the precious ointment by a dead fly. The grace of our graces is humility. There's no difference between a mad man and a proud man, but this: we pity him that is mad, we hate, (nay God hateth) him that is proud. If thou wouldst have comfort of thy gifts be humble. Use. 2. Observe. First. The signs. Secondly. the remedy of high mindedness. 1. The signs of pride are many: Esay notes the daughters of jerusalem for pride, because of their fantastical apparel, but we are to inquire the signs of spiritual pride; which are specially four. 1. Impatience of admonition; to be deaf on that ear is a plain token of pride. joh. 9.39.40. The Pharisees who were proud, take it in great scorn, that Christ reproveth them of blindness, 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 gifts of others with boasting of our own, declares a high mind. The proud pharisee abased the publican and exalted himself, Dost thou impute unto others that they are cold, covetous etc. saying, thou wouldst be ashamed if thou wert no better than they, never looking at thine own infidelity, pride, hypocrisy, etc. Verily thou hast a proud heart. 3. Meddling with things above our understanding or measure, notes pride also: many presently upon their supposed conversion, enter into controversies, 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. David approved his humility, Psal. 131. by not meddling with things which were too high for him. 4. Contention also argues pride, as Solomon saith: Prou. 13.10. What is the cause that in our Church many put quarrels, and urge with much violence their own conceits, as if they were undoubted Articles of the Faith? Surely it is our pride that makes our good Rebecca complain of our striving. 2. The second part of this use is for remedy, where we have three things: First the place to which the remedy is to be applied: Secondly, the remedy itself: Thirdly the persons that need it. 1. The place is the heart as Peter adviseth, Deck yourselves inwardly with lowliness of mind. There may be an abatement of pride outwardly, and yet nevertheless within: according to our saying: There may be as much pride under a leather jacket as under a velvet gown: who seemed more humble than Diogenes in his tub? and yet there was scarce any thing more proud, as wise Plato could observe. A man would think that nothing could be more lowly and meek than a Monk or Friar, in his Cell, and under his cowl, but the less p●ide is in their habit, the more is in their heart: Their Master's Title is a very lowly one, servus servorum; but if a man should say that he were proud, he need never to come under confession for it. 2. The remedy consists of many particulars (we cannot have too much against this foul evil) which used with prayer will be of force to keep our hearts from swelling. 1. The first thing I commend to be used: is a continual remembrance of these and the like Scriptures: Be not high minded: God resists the proud, etc. Draw forth these as a sword to take down this Peacock. 2. Remember the example and monition of Christ: Learn of me, (not to walk upon 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 judged the proud. Pride thrust Angels out of heaven; our first Parents out of Paradise; hanged up Haman upon his own gallows, made Nabuchadnezzar a beast, etc. Take heed by these examples. 4. Consider, that if thou hast any excellency, it is the gift of God: 1. Cor. 4.6.7. What hast thou which thou hast not received? It is an Ass that will be proud of a Lion's skin, which is not his own. And God can take away thy knowledge, and make thee an Idiot, or strike thee with madness; and if thou be'st rich, in the turning of an hand, he can make thee as poor as Lazarus. 5. Doth thy heart tickle thee, because of thy knowledge, faith, patience, & c? Sat down and cast thy account, thou shalt find upon thy reckoning that thy wants are more than 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 bottomless pit. As Goliath is bigger than David, so for the term of this life, corruption is more than grace. Look upon thy dullness in prayer, thy wandering thoughts, thy hypocrisy, etc. Hold thyself to this task, and thou shalt find 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 waves of self-conceit. Pliny records a secret of the Bee, Plin. Nat. hist. lib. 11. cap. 10. that in a storm, it getteth up a little stone, by the weight of it to fly the more steadily, and to get home in safety. If thou be in danger to be blown 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, even such as are truly sanctified: all other sins are in evil, this is in that which is good, and therefore the harder to be avoided. Themistocles. We are all of his mind, who being asked what song he delighted most to hear, said, that wherein his praises were set forth: when we pass the streets, how doth it please to hear the people say, There he goes, a very worthy man; it is incredible, how this steals upon God's best and most sanctified children. Even Paul having received extraordinary revelations, must be taken down with the buffetings of Satan, lest he be proud. Hierom that lived a retired and mortified life, said, that he could hardlier be brought to want arrogance, than gold or silver. Study and pray for Humility, the honour of a Christian. It is the first, second and third thing to be sought for of a Christian, as pronunciation is of Demosthenes his Orator. Moses face shone when he had talked with God, Exod. 34.19. and he witted not. And excellent degree of grace is it, to be excellent, and not to take notice of it. As boughs the more laden with fruit, are the more lowly, and as when the Sun is at the highest, our shadows are at the shortest; so the more grace would be adorned with the more humility. The Devil will tempt thee to all viciousness; if he cannot prevail that way, he will tempt thee to be proud of thy goodness; yea to be proud, because thou art not proud. In the midst of grace, pray for an humble heart. VERSE 20.— But fear. THere is a worldly fear, and a fear that hath respect to God, which is Servile, or Filial: this, Initial or more perfect. The filial fear is here meant, which makes us careful not to displease God our Father. Fear: that is, look to thy standing: for fear bringeth forth care: and they that fear not, are careless. doctrine He that believeth feareth God, 1. Pet. 1.17. If you call him Father (there is faith) then, as it follows, pass your time in fear, 1. Cor. 10.12 He that thinketh he standeth (there is faith) let him take heed he fall not (there is fear) Phil. 2.12. The Papists from this and the like places teach, that we are uncertain, and must doubt of our salvation. He that feareth doubteth (say they) but he that believeth, feareth. Ergo. We deny the Mayor, being understood of filial fear, as it must be in this place, for filial fear causeth not doubting, but more sure standing. Blessed is the man that always feareth, saith the Spirit, Prou. 28.14. but always to doubt were no blessing, but a rack to the conscience. I will put my fear in their hearts, saith God, jer. 32.39. that they shall never departed from me. So then there is a fear of assurance, (this is filial:) as well as a fear of doubting, (this is slavish:) He that is in the top of a tree, if he fear to fall, will clasp the better hold. He that is careless hath no firm security, but he that feareth may be secure. Use. 2. This fear manifesteth faith; for where there is faith, there is a grace whereby we are afraid to do any thing which may offend God, and weaken our faith. Art not afraid of drunkenness, whoredom, blasphemy etc. then hast thou no faith? He that hath a charge of money upon the way, how careful is he? how often is his hand upon his sword? his eye is busy at every corner and cross way, to discern dangers: and when he comes home, is careful to lock it up, and the more his treasure is the more is his care: but a man that hath no treasure in his house, leaves open his doors, and fears nothing. So the want of fear argues the want of faith. Remember the preciousness of God's favour, and of the blood of Christ, whereby thou art redeemed, and be ashamed of thy carelessness, whereby thou squandrest away that which is so dearly bought. VERSE 21. For if God spared not the natural branches, take heed lest he also spare not thee. IN the 20. verse, the Apostle admonished the Gentile, thus: Be not high minded, but fear: 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 fear not, God will punish them; as if he should say, Thou standest on the top, thou must not have high conceits, lest thou come tumbling down. A man that is on the top of a tree, brags not of his height, but looks to his hold: so do thou (saith Paul) or else thou shalt fall. This is confirmed by an argument a Maiori, thus, If God spared not the natural branches, much less will he spare thee. This reason is doubly amplified: First from a caution, Take heed: Secondly, by an Antithesis between the natural branches (the jew) and the engraffed (the Gentile). That which is natural is surer than that which is engraffed; As a natural child is more affectionately beloved then an adopted: If the jews were cast off, which were borne of Abraham, Isaac and jacob, and who had many privileges, 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. Revel. 2. Use. God is not moved with outward privileges to spare any, or to tolerate in his orchard those which are fruitless, and only cumber the ground: Thou art planted in the Church, which is Paradise, and art watered with those Rivers of God, the word and Sacraments; If thou bringest forth no fruit, though Christ himself had come of thy stock, thou shalt be broken off, and thrown away. Use 2. Hear is a good Take-heed or Item for many, 1. For England, Germany, all Reformed Chuches: The jews were the famous people of God, and yet cast away for their faithlessness: where are those renowned Churches of Asia, of Greece? Let us be warned by their harms: If we continue not to bring forth fruit, we must look for the same measure which God hath meated out to them. 2. For profane persons: If judgement begin at Gods own house, how shall the wicked escape? If an Israelite go to the pot, what should a Canaanite, an Hypocrite, a Rebel look for? The Scribes and Pharisees, the great observers of the Law, whom the world could not challenge of drunkenness, whoredom, etc. are for all that damned in hell, because they received not the Gospel: If thou, besides horrible irreligious profaneness, be'st oppressed with all unrighteousness, how shalt thou escape damnation. 3. For the children of God: Art thou one of these? walk according to thy profession; if thou growest cold as others, take heed. Hast thou faith? keep it. Hast thou a good conscience, better the peace of it every day by righteous living. Hold that thou hast. It is worth thy care, and thou hast a dangerous enemy. Remember what is come to the jews: when thou seest thy neighbour's house on fire, it is time to provide water to save thine own. When two ships set forth, if the foremost run upon a rock and split, her comfort that follows will be warned. Thou seest covetousness to be the destruction of this man, pride of that, whoredom of another; pray thou against these sins, and all other, and be careful. He that is the child of God cannot be damned, but he may so wound his conscience, that he shall think the torments of hell not equal to that which he feels: though we cannot lose true grace totally, yet it may be so abated, that it may breed us woe unspeakable David ceased not to be the child of God by his sin, but he received such a wound, and was so shaken, that he lost for a time all feeling of God's favour, and I make question whether he received his former glorious feelings to his dying day. Thou knowest when David failed, where Demas fell, why the jews were broken off: watch and pray lest thou also fall into temptation, and approve thyself a fruitful branch, lest thou be broken off. VERSE. 22. Behold therefore the goodness and severity of God; on them which fell, severity: but towards thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. THIS verse is the conclusion of the former admonition, showing to us Gentiles, the use we should make of the judgements of God to the jew, and his mercy to us. This he propoundeth by way of counsel and advice, directing us how to spell out a good lesson for ourselves out of these things. In this verse are two things: First an Exhortation: Secondly, an Amplification. The Exhortation in these words, Behold the goodness and severity of God: on them which fell, severity: but towards thee goodness: 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 Manner is in this word, Behold, which is not the adverb, but the verb, to note a narrow looking into the point: as in that, Behold the Lamb of God: joh. 1.29. as if john should have said, Look well on him: eye him: mark him well. The matter to be considered: Goodness and severity. both these determined by their proper subjects. Severity, generally to all, personally to the jew: Goodness personally to the Gentile, To thee, speaking to us face to face, and generally to all. Goodness, The word signifies the propensity of God to do good: Taste and see how good and gracious God is, Psal. 34. taste the sweetness of his nature. If so be you have tasted, saith Peter, 1. Pet. 2.3. how gracious the Lord is. The sweetness of the nature of our God: who is not froward and tyrannous, but most ready to bestow grace and goodness, and to receive sinners. This sweetness, if you please so to call it, is to be distinguished from the effects of it, which are Love, mercy, Salvation. Tit. 3.4.5. Salvation is the effect of God's mercy, mercy of his love, love, of his special goodness. Severity: The word signifies such a severity as notes a cutting off: which word Paul useth the more to set forth God's goodness to us. Most sweetly hath God dealt with us, and most bitterly with the jews, searching and sifting out all their ungodliness. As a judge cuts the matter in pieces, pondering all reasons and circumstances before he give sentence, or as a justice strictly examineth and presseth the suspected malefactor brought before him: or as in an Anatomy, every sinew and vein is laid open; or as Paul bade Titus to reprove the Cretians, sharply, Tit. 1: as if one should say, rip up their consciences, speak home to them, touch them to the quick; 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 less 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 sun, which hardens the clay, and softens the wax. doctrine It is the duty of all, for their better stirring up to thankfulness and humility, diligently to keep a notebook of the mercies of God to themselves, & his judgements to others. Concerning judgements. 1. Cor. 10.6.11. 2. Pet. 2.6. And for his goodness David had his tables or book of remembrance. Psal. 66.16. And so had Paul 1 Tim. 1. Use 1. He saith not, behold thy goodness, but Gods: if thou be saved, the praise is Gods; if thou be damned, the fault is thine own. Use. 2. His goodness and severity. Separate not these things which God hath joined: he hath revealed himself to be both merciful and just. jointly consider of them, and it will help against two dangerous temptations, namely despair and presumption, which are as the two arms of the devil whereby he gathers us up for himself. 1. For despair. Sinners despair, because they cannot be persuaded of mercy, only viewing the severity of God, and poring upon that: hast thou offended God and therefore art afflicted in conscience? Alas thou hast deserved to be a firebrand of hell; but yet consider the sweet goodness of God: he is just to damn stubborn sinners that repent not: but to such as humble themselves, and with penitent hearts beg for mercy, he is a sweet God. Witness Manasses, Mary Magdalene, Paul; these upon their repentance were pardoned their odious sins: whatsoever therefore thy sins have been, despair not; there is mercy with the Lord, who is more merciful, than thou art sinful, and can pardon more sins than thou canst commit. Only believe 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 mercy, which causeth despair; or by seeing nothing else but mercy, which causeth presumption. Satan will tell thee, thou mayst take thy liberty, follow thy pleasures, needest not be so precise, for God is merciful. Thy remedy is to consider not only the mercy, but the severity of God also. He is as just as merciful. Remember how severely he hath dealt with the jews; they have been almost this 1600. years vagabonds for their rebellion against Christ and his Gospel. Forget not his severity to David for the matter of Vriah: how he not only visited David's conscience, but took him up, and made him an example to all the world, plaguing him in his Amnon, Absalon, Adoniah. Think of Moses that meek man, whom God calls his friend, yet for one fault, (and that so secret, as by reading the story we can scarce find it out) for striking the rock, when he should only have only spoken to it in confidence, was barred entrance into the land of Canaan. O severity. How darest thou then dream of mercy under many sins, when thou remember'st how severely God hath dealt with his own children for some one weakness which they have showed? If therefore the devil tell thee that God is merciful: tell him again, that he is most just and severe 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 blood, and often proves the occasion of a man's conversion, and so the devil is overshot in his own bow. But presumption is pleasing. To live as we list, to enjoy our pleasures, and then go to heaven when we have done, what can be more pleasing to flesh and blood? By this bait the devil catcheth most: let us therefore be the more wary, praying with David, Psal. 19 Lord keep me from presumptuous sins. Use 3. Goodness and severity. Who have goodness? and who severity? I will tell thee: if thou repentest and obeyest the Gospel, go thy way, thou art a happy man. The sweetness of God and his goodness is to thee. But if thou be'st a profane, unbelieving, impenitent wretch, and diest in this estate, the most just God will in his great severity hurl thee into hell, as out of the middle of a sling. Use. 4. That thou mayst value thy mercy and the goodness of God to thee the more, consider the judgements that fall upon the wicked. See thy happiness O England: look upon Turkey, where Mahomet; upon Italy, where the Pope tyrannizeth: look upon France and the Low countries, how they are fired with contentions, swim in blood, 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 every one in particular apply this. Wouldst thou see the blessing of health, liberty, competency of maintenance? look upon the diseased, the prisoners, the poor, who cry in the streets and high ways for relief. Thou in regard of nature art no better than they, not a hair to choose between thee and them. Why is it then thus? Because of the goodness of God to thee, and his severity to them. Cain and judas despair, but thou believest, and hast assurance of heaven. Fear God for his severity, and love and praise him for his sweetness to thee, which thou hast not deserved. 2. The amplification of these two properties thus determined, is by a several correction to either of them. Concerning the Gentile, in the latter end of this verse: concerning the jew in the next verse, where Paul cunningly resumes his former business, from the which he hath thus digressed. The first correction: To thee bountifulness, if thou continuest in his bountifulness, that is, Faith, the cause for the effect, as mercy is taken ver. 31. Ansel. This is confirmed by a reason: Else thou shalt be cut off. Some observe the change of the word: The jew is broken off: the Gentile cut off. To the jew remaineth a hope of reingraffing: but if the Gentiles continue not they shall be stocked up by the roots. As the famous Churches of the East; the very seed of these ancient Christians is utterly extirpated: so is it not with the jews. Continue O England in his goodness. doctrine Perseverane is a necessary condition of true saving faith. Heb. 3.14. 2. joh. 9 The Papists from this conditional (If thou continuest) collect that none can be sure to continue. We deny the collection or consequence. 1. Paul speaks to the whole Church of the Gentiles, among whom were many Hypocrites at whom he aims. 2. He speaks thus to the elect, not that they can finally fall away, but to provoke them carefully to look over their evidence that they may be sure. 3. It's absurd to infer an absolute proposition, from a conditional. As if one should thus collect in an other case: if the sun rise not to morrow it will be dark: therefore it will be dark to morrow. The course of nature appointed by God, holding, the sun shall rise, and so. the power and truth of God holding, (which cannot fail) the elect shall continue: so Arminius but weakly concludes, that there needs nothing to the conversion of men, but the bare propounding of the scripture, because it is say: that the Tyrians and Sydonians would long ago have repent, if the great works which Christ did among the jews, had been done amongst them. Which manner of reasoning is as if one should collect a power of speaking to be in stones, because our Saviour somewhere saith, Luk. 19.40. that if these hold their peace, the very stones would cry out. Use 2. See thou continue, or else thou shalt not taste of the sweetness of God in the salvation of thy foul. Be not like a waning but like a new moon that is increasing: like the morning light which groweth brighter and brighter to perfect day. Be not like Nabuchadnezzars' image, whose head was of gold, and whose feet were of dirt. Many begin gloriously, but end shamefully: our end must be best. Faith saveth if it be kept to the end: if with Paul thou canst say, I have kept the faith, thou shalt wear an immortal crown with Paul. The end tries all, before which a man cannot be said and known to others to be happy. Flowers that are fresh and sweet, we delight to wear, but when they fade and whither, we throw them away. So fading professors shall be cut off. If thou returnest with the dog and swine, to the vomit and mire of thy former sins, it had been better thou hadst never known the way of righteousness, for as the Lord liveth who cast off the jews, so he shall also cast off thee. Pray for perseverance, and look to thyself, that thou losest not the things which thou hast done, but that thou mayst receive a full reward. VERSE. 23. And they also if they bide not still in unbelief, shall be graffed in, for God is able to graff them in again. HEre is the other correction, on the part of the jew, by which Paul mitigates & alleys, the severity of his speech which he used of them ver. 22. The speech was, that God's severity is on the jew, the correction is here, If they continue in their unbelief; but if they continue not in it, they shall be graffed in again. This is proved by a reason from the power of God: God is able to do it. Thus these words, pertain to the former exhortation, and with all the Apostle in them falls into his former argument to prove the rejection of the jews not to be final: 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 showeth three things concerning the general calling of the jews before the end of the world. First, that it is possible. Secondly, that it is probable. Thirly, that it is certain. The first in this verse: the second in vers. 24: the third from ver. 25. to the 33. In this verse we have two things: first a proposition, The jew if he continue not in his unbelief, shall be graffed in. Secondly, a reason from the power of God, For God is able to graff him in again. The Apostle here speaketh of the multitude of the jews, of whose calling the Gentiles despaired, as of a thing impossible: but Paul tells them it is possible, by the almighty power of God. Object. But from the possibility to the being of a thing, is no certain conclusion. Answ. Paul proves 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 certain of the will of God, then from his power is a certain Argument. Now a Quere may be here made, whether that there be not always in things of this nature, a secret supposal of the will of God, as where Paul exhorts the Corinthians to almsgiving, lest any man should grudge and say, Hear is such calling for alms, such taxes & collections every Sabbath that if we should give to every 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 sufficiency: where Paul reasoneth not only from God's power, (as I take it) but from his will also supposed, or else, me thinks, Paul's argument should not be persuasive. But howsoever, it is most safe to follow Interpreters which say, that here Paul proves only that the calling of the jews is possible. Quest. But cannot God do more than he will? Ans. In regard of us there is a difference, between the Wisdom, 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 do more than he will do, but not then he can will to do. He actually doth no more, than he actually will do: but whatsoever he can do, he can also will to do, if he please. The power and will of God are of equal latitude and extent, if we evenly examine them, viz. his actual will, with his actual power, and his potential will, as I may so term it, with the power answerable thereto. Yet here observe a difference between the Creator and the Creature: Man cannot do all that he actually willeth: God can do more than he actually willeth. It is not fit that the power of man should be equal to his will, because he is evil: but it is fit that Gods will should be more than his actual power, because he is infinitely good. doctrine The Doctrine in the Hypothesis. The jews if they continue not in their unbelief, shall be graffed in again. Luk. 1.37. Matth. 19.26. doctrine The Doctrine in the Thesis. Whatsoever sinner believeth and repenteth, it is possible he should be saved, Ezek. 18 21. Use 1. If they continue not in their unbelief: The chiefest bar to a man's salvation is an unbelieving heart. Many will say of our civil men and women; if they go not to heaven, Lord have mercy upon us: and yet our Saviour told the Pharisees, who exceeded all men in civil justice, that publicans and Harlots should go before them into the Kingdom of heaven: why? because they believed not. Civil righteousness is not in itself evil, but good, but not good enough to save a man. It may be without faith, but faith cannot be without it. Moralities without faith, are like a goodly picture, which is fair to look upon, but a man can have no society with it, because it wants life; so a civil man is good to live by, but his justice is but painting. Consider a jew, he lives civilly, yet is he accounted an odious creature, and thou wouldst not be in his estate. What makes him odious? his Infidelity. Labour therefore for faith, which is the soul of obedience, and will save thy soul. Use. 2. Hear is a singular comfort to poor afflicted consciences, distressed for their abominable sins committed. Art thou such a one? Thus far thou mayest be comforted: God is able to save thee, and will, if thou continuest not in thy sins and unbelief. It is a comfort to a sick man, if the Physician tell him his disease, though dangerous, is yet curable, if it be not driven too long before remedies be applied. So God is able to save thee, if thou deferrest not thy repentance. If we look only to ourselves, there is nothing but impossibilities and desperation: but if we look up to heaven, to see what God can and is ready to do: (only staying for our believing and repenting) there is great hope. Even thou jew, which hast crucified and blasphemed Christ, if thou canst cease from unbelief, thou shalt be saved. For as all the promises in the world so the threatenings are conditional. The King of Nineveh said, jonas 39 Let us repent, for who can tell if God will turn away his fierce wrath: but if thou repentest, I can tell thee on good assurance, that God will turn his wrath from thee, though thou wert one of them which crucified his Son. How should this break our hearts, and move us to repentance. Use 3. Despair not of the salvation of any, neither finally censure any though never so wicked: for God is able to turn the heart of a jew: He that converted thee, can convert thy neighbour also. But say not when thou art reproved for thy lewdness; Why? I may be saved as well as you: True, thou mayest: but yet I can say this unto thee (be it spoken with reverence) that if thou continuest in thy wickedness and repentest not, God cannot save thee; because he cannot deny his word, wherein he hath revealed that he will save none, but such as believe and repent. Use the means therefore that thou mayest have experience of the power of God in thy salvation. Use. 4. God is able to save, so is he able to destroy. Let his power make thee wary how thou livest: Art thou stronger than he, that thou shouldest dare, by thy abominable sins daily to provoke him? Can any man carry it away from God? Our God is to be feared more than all gods. VERSE. 24. For if thou wert cut out of the Olive tree, which is wild by nature, and wert graffed contrary to nature into a good Olive tree: how much more shall these which be the Natural branches be graffed, into their tree? IN this verse Paul shows that the calling of the jews is probable: The Argument is a fortiore, from the comparison of the less likely to the more likely. This is not to be referred to the last clause of the former verse, but to the first, that the jews shall be grafted in, if they continue not in unbelief. This is probable: why? because he hath graffed in the Gentiles, which is less likely to be done, therefore it is probable, that he will reingraffe the jews, which is more likely. He proves that it is more likely for the jews, than it was for us, from the natural condition of both. We are branches of the wild Olive, they of the right Olive: it is contrary to nature, to graff a wild Olive branch into a right Olive: but natural to graff into it a natural branch. A man cuts off the boughs of a tree in his Orchard, purposing to graff it: he goes not to the field to gather Imps of a crab: but rather if he have no choice, he will take an Imp of the own, which is more likely to bear good fruit. There is a nearer disposition, sympathy, proportion, affinity of the natural branch to the stock, then of a wild one. The jew is natural in regard of us, and we against nature. Contrary to nature. Quest. Doth God any thing contrary to nature? Ans. No: God's creation is the nature of things: whatsoever he doth in the creature is natural; though contrary to the present nature of the thing, yet according to the nature of God. For that is natural which is done by an Agent, to whom the patiented is naturally subject, as all creatures are to God. Aquin. Quest. Is not a jew a child of wrath by nature, as well as a Gentile? Ans. Yes, but Paul here speaks of Gentiles, as coming from Adam, jews, as commong from Abraham. Consider a jew, as coming from Adam, and he is all one with the Gentile; but as coming from Abraham, and then he hath the start of us, by reason of the Covenant made with Abraham and his seed, they being chosen to be God's people, and the rest of the world neglected: The special grace of the Covenant, and the common condition of nature are to be distinguished. That the Gentile then is saved, is by the King of King's prerogative, as we may say. The Doctrine is double. First, on the part of the jew. Secondly, on the part of the Gentile. doctrine 1. On the part of the jew. It is probable the jews shall be called. 2. Sam. 7.24. Use 1. Absolutely to deny the calling of the jews, is rashness, when Paul saith it is probable. A tree is not dead, because it buds not in winter, This is the jews Winter, there is yet hope of a Summer, wherein they may yield fruit. The jew is oft compared to a Figtree, wherein may be a mystery: It is the nature of a Figtree to bud first, but it is the last whose fruit is ripe. The jews budded before us, the time of their ripe fruit is at hand. Use 2. Speak honourably of a jew, for whatsoever he is in regard of his unbelief, yet Paul calls it a natural branch. Use 3. The Church is called the jews own Olive. There is but one Church, and that is the jews into whom we are graffed: and when they shall be called, they shall not be graffed into us, but into their own stock. doctrine 2 On the part of the Gentile. The Gentile hath not so great (though as sure) a prerogative and right to the promise as the jew, Act. 3.25. Rom. 1.16. Salvation is to the jew first, and also to the Grecian, so Rom 2.10. Use 1. Our natural condition, being Gentiles, is most miserable: we should have been even as Turks, Infidels, worshipping Mahomet, yea the Devil, and as savage as they if God had not given us his special grace. It is contrary to our nature to be in the right Olive, to be worshippers of God, to please him: we had rather in our corrupt nature, please and serve the Devil in an hundred things, than God in one. We 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 us, we hang down our heads, we are out of our element, but among evil company we can be jovial, and pass the time in as much merriment and glee as may be. If any think I speak too hardly of our nature, let him descend into his own heart, and note the vile motions, the pride, covetousness, hypocrisy, and though regenerate, he will be ashamed, and cry out with Paul, O wretch that I am, who shall deliver me from this abominable corruption. If the remainder of corruption, in the Regenerate who daily mortify it and in whom it is abated, be so strong: O how filthy is the heart of him, that is wholly in his natural corrupt estate. Be wail thy corruption, and pray with David, Lord create in me a new heart. Use 2. The error of the Papists, in advancing so much the power of free will is hereby confuted: for goodness is contrary to our nature, and therefore the self cooperation of nature with grace which they dream of is a fable. Also Arminius, who held that we are borne in the state of grace, and that original corruption in Infants, hath not the nature of sin, but of a punishment (as though God punisheth them that have no sin) and that we are able to believe as much and when we will, is hereby overthrown. Goodness, and to be converted to God, is contrary to our nature and desire, as Paul here teacheth, and therefore Arminius in this is a false teacher. Use 3. By Creation goodness was as natural to us, as now evil is natural, and goodness supernatural. We delight to possess the Ancient Inheritance of our Progenitors: if there be any dram of spiritual wisdom and courage in us, let us strive to recover that stock of grace, which our first Parents spent by the subtlety of the Devil. Use. 4. Our Conversion is contrary to our present nature: God will invert the nature and course of things for the salvation of his Elect. This also showeth that we are converted by the omnipotent power of GOD, which Arminius stiffly deny. Use. 5. The state of Nature and Grace is easily discerned: He that despiseth the Gospel and liveth wickedly is a natural wretch, but to believe and repent is a state of grace. Use 6. Contrary to Nature: keep diligent watch over thine heart, which is not as yet wholly and perfectly changed: Be daily renewing thy repentance, or else Nature will soon run after her old course and bias. Natural inclinations are forcible. Bend the bough of a tree downward; when thou lettest it go, it will strive upward by and by: Matth. 23.37. water-fowles hatched under a land fowl, will quickly to the water by nature. So though by the warmth of the spirit, we be hatched under the Word, and become Gods chickens, as Christ compareth us; yet we will be drawing to corruption, if we daily mortify it not. By nature boats go down the stream, but by the force of wind and oars they be got up the stream, and if such means cease, they go faster downward than they were forced upward: so to proceed in grace, is against the stream of nature▪ If Gods Spirit like a good wind blow not a prosperous gal●… upon us, and we labour in the means of grace, we are easily carried down the stream of our corruption, into the pit of perdition, as the fishes of jordan 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 own conceits, that blindness or hardness. in part is happened to Israel, until the fullness of the Gentiles be come in. 26. And so all Israel shall be saved. IN these words the Apostle proves the certainty of the calling of the jews, and he takes his argument from a revelation of this secret unto him by the Spirit of God, to be made known to the Gentiles; so that this Scripture is a prophesy, and is of the nature of a demonstration. Here, and so to the 33. verse, are three things: first, the preface: secondly, the prophesy: thirdly, the proof. The preface is in these words, I would not brethren that you should be ignorant of this mystery, lest you should be wise in your own conceits. Where are two things: first, the nature of this prophesy: secondly, an admonition concerning it. The nature of it is set down in this word mystery. Mysteries are of two sorts: first, when some spiritual thing is shadowed under visible signs, so the Sacraments are called mysteries, improperly: secondly, when some sacred thing is revealed by special illumination, or by the event, which could never be understood by study, but by the Spirit of God: so the doctrine of the Trinity of persons in the unity of the Godhead; the personal union of the two natures in Christ, the mystical union of Christ and his Church, the resurrection of the dead, the calling of the Gentiles, the recalling of the jews, of which we speak. This is a great secret, and in Paul's time more secret to the Gentile then to the jew, for these had a glimmering of a deliverance 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 jew calleth brethren. The profession of the Gospel makes all professors brethren. Therefore we should all live in unity. Secondly, the admonition, which is, that the Gentiles should not be ignorant of this secret. How well do they follow Paul, who contradict this as false. Again, this mystery is necessary to be known, much more other mysteries. Thirdly, the use of the knowledge of this secret, that the Gentiles should not be arrogant in themselves, that their pride in which they contemned the jews, might be kerbed. Paul touched them for this before, v. 18.20. here also he meets with them for it: so profitable is it for us, often to be admonished of that vice to which we are most inclined. The second general thing, is the prophesy itself, in these words, Blindness is partly come to Israel until the fullness of the Gentiles be come in, and so all Israel shall be saved. Here are two things: first, a description of the present estate of the jews, Blindness in part is happened to Israel. Secondly, a revealing of some secret things concerning this estate: which are two: first, how long this blindness is to endure; namely till the fullness of the Gentiles be come in. This is one secret. Secondly, what shall become of them when this fullness is come in; then all Israel shall be saved, ver. 26. In the description of their present estate, are four things: first, the persons, Israel: secondly, the thing, blindness: thirdly the manner, is happened: four the degree, in part 1. The persons, Israel: this term is three ways taken: first for a name of jacob the Patriarch; not so here: secondly figuratively for all the elect; nor so here, because of the opposition between Israel and Gentile: thirdly for the people of the jews which are the carnal seed of Abraham, Isaac and jacob; so it is here to be taken, which is confirmed from the thing itself, which speaketh as much, namely the present blindness of that people, 2. The thing, blindness of mind, which is the cause of their rejection, the cause put for the effect. 3. The manner is happened, not at adventure, but is cast upon them by the just judgement of God: a judicial hardness, beside their natural. 4. The degree, in part: this word either notes the time, or is added to the thing or to the persons. Ambrose refers it to the time, which (and may be very well) is received of many. Caluin refers 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 aggravated their hardness, and here to unsay it, agrees not with the Spirit by which Paul wrote: secondly, all experience shows that the jews are not after a sort in a small measure, but in a wonderful high degree hardened, still railing at and blaspheming Christ and his Gospel; neither is their punishment light, which for such blindness is inflicted. The best, in my opinion is to attribute it to the persons: In part, that is, not all, not to every individual amongst them, but to some: and so it agrees with the sense of the first part of the Chapter, that the rejection of the jews is not total: also with that 17. verse, Some of the branches are broken off: and with ver. 26. And so all Israel shall be saved. Israel in part, and all Israel, seem to be terms aptly opposing themselves. The two secrets follow: the first, how long this blindness shall contive, viz. Till the fullness of the Gentiles be come in. Until: not, that the fullness 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 jews were cast off that they might enter: thirdly, the word is to be taken in his proper sense, in as much as it agrees with the place, and with other Scriptures. Fullness of the Gentiles, a full and plentiful propagation of the Gospel, whereby many of all nations shall be converted to God. Quest. Is this fulnsse past or to come? Answ. Beza et Gualther in locum. Some think it is past, because of the decay of the love of the Gospel among the Gentiles, quarrels arise, zeal is cooled, etc. which deserve, that as when the Gentiles came in, but few of the jews believed, so when the jews return, but few of the Gentiles should believe. The state of the Gentiles being now like a vessel at the tilt, and therefore their goodness greatly failing: and so for this, the conversion of the jews not to be far off. But I take it that this fullness is to come; and that the Gentiles shall more zealously profess the Gospel then heretofore. My reasons: first, because the faith of the Gentiles shall provoke the jews, ver. 11. Secondly, if it were come, the jews should cease to be obstinate and blind: but yet they are as obstinate and blind as ever: therefore etc. Some think that the nations now professing the Gospel should fall away, though others be added; but hereof I see no reason: rather the contrary: for the conversion of the jews shall bring riches to the Gentiles. The second secret: what shall become of the jews when the fullness of the Gentiles is come in; namely, all Israel shall be saved. Where we have first the thing, secondly the persons. The thing, shall be saved, that is converted by the preaching of the Gospel; the effect put for the instrumental cause, or the consequent for the antecedent; Piscator. unless some should say, that the jews should be saved and not converted, which were absurd. The persons are set down by name, Israel, with a note of universality, all Israel: and so the secret is this, that when the fullness of the Gentiles is come in, there shall be a famous, notorious, universal calling of the jews. Some oppose this, averring that Israel is here taken for the elect of the jews and Gentiles. I confess that Israel is sometime so taken, but here it cannot: and they which affirm it, bring no shadow of reason for their saying, but their bare word. But many things make it plain, that by Israel must be understood only the nation of the jews. 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 David 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 own flesh. 2. The perpetual opposition so often iterated from v. 11. to the 33. evince, that here also it is to be taken oppositively to the Gentile, and so of the Iew. 3. Many things in the text plainly show it. First, Paul saith that he would not have the Gentiles ignorant: of what? that all the elect should be saved. Who ever doubted of it? but of the calling of the jews, there was a doubt. Secondly, he calls it a secret or mystery: but that all the elect should be saved, is no secret. Thirdly, that you should not be wise in your own conceits. But if he here had only declared that the fullness of the Gentiles should come in, and that all the elect amongst them should be saved, this would have made them more conceited: but Paul's drift is here to commend the jews, not the Gentiles. Fourthly, and so, the coherence bindeth, that Israel is to be understood as before ver. 25. Fiftly, Israel is called jacob, ver. 26. which term I remember not, so much as once to be (certainly) taken for the elect of jew and Gentile. Sixtly, the prophecies v. 26, 27. are necessarily to be understood of the jews, as the opposition continued in the verses following plainly showeth. Object. But there is no mention of this term jews in this Chapter. Answ. The jews are called Israelites, as by the more ancient, general, and honourable name, and also because the prophecies in the 9, 10, and this Chapter runs in this term Israel. And by Israel there is nothing more evident than that the jews are understood as Math. 10.5. so also c. 9 v. 24. there is mention made of jews, 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 jew: so Act. 2.14. and 22. jews and Israelites are taken for the same people. Therefore there is no colour that any man should avouch all Israel, to be taken otherwise then for the nation of the jews. doctrine Before the end of the world the jews in regard of their multitude shall be called. It is Peter Martyr's opinion that many places in Esay aim at this. Beza saith, It is very often delivered in the Prophets. Origen proves 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. Olevian out of Esa. 27.9. Ezek. 11.17. and 37.22. which place Beza also allegeth, Math. 1.27. Luke 1.33. Pareus out of Revel. 7. To these I think may be added two pregnant places of the new Testament, as Luk. 2.32. where Christ is called the glory of his people Israel, which must be understood of their salvation. He is not the glory only of a few, but of the people and multitude. But as yet Simeons' prophecy hath not taken effect, for the people have not glorified Christ. Also Act. 1.6,7. the Apostles expected the restoring of Israel: they ask our Saviour of the time; who answers, that it is not for them to know the times which the Father hath put in his own hand. In which answer, Christ denies not that there should be such a time, but, as to me appears, secretly confesseth it. Besides, they wonderfully increase in all places where they are suffered, as writers and travelers report. Wherein is yet fulfilled that part of the promise to Abraham, that his seed should be as the stars in heaven. If this promise be yet of force to them, why not the principal promise, that God should be their God? Farther, the providence of God wonderfully appears in preserving them to be yet a distinct people, known in all places from other nations, continuing a nation, though they be hated and oppressed in all kingdoms, and kept under by most severe laws. It is not for nothing that God thus preserves them, whereas in much shorter time many other nations are quite extirpated. Use 1. The calling of the jews is a mystery: seek not further than is revealed, and believe that. If thou askest how? and when? I know not, because I find not revealed. God knows, which satisfies me. It is the opinion of Lyra, in his commentary upon this Chapter, and so generally of the Papists, that the jews shall be called presently upon the discovery of the falsity of Antichrist: which (if you understand of a more notorious discovery then yet hath been) may have some correspondence with the truth: always provided, that you seek not for Antichrist at Rome, lest you find him with a triple crown on his head: And therefore the jesuite direct us to seek for Antichrist among the jews, in the Tribe of Dau, at jerusalem: wherein they are like such birds, who commonly draw us away from their nests, by their fluttering and noise, for the safety of their young: For their fable of Antichrist, and of Enocks and Elias his preaching and death, as the occasion of the calling of the jews, cannot stand with this of Paul, who affirms that the faith of the Gentiles shall occasion their Conversion. But it is not safe to be too bold in things not revealed. He that too earnestly looks upon the Sun, comes in the end to see nothing: and he that stands too near fire, may burn himself in stead of warming him. Secret things are for the Lord, but things revealed for us and our children for ever. Use 2. The end of the world shall not be, till the jews are called, and how long after that none yet can tell. There are certain foolish prophecies dispersed, that the world shall end within these twenty years: count such like the drunken prophecies of Merlin. In all ages of the Church there have been such fantastical people: in Paul's time there were such, and they would have fathered their brainless toys upon Paul: 2. Thes. 2.1.2. so also from Paul's time to this day, many have attempted to find out (not the day and hour) but the year of the last judgement, which must needs be a note of great folly and rashness: First, because there are no plain Scriptures for it, but against it: Secondly, because the grounds of their conceit are uncertain, idle and frivolous: as from Peter's saying, that a thousand years is but as a day, and from the collection of one Elias (not the Prophet) concerning the division of the term of the world, two thousand years before the Law, two thousand years under the Law, & two thousand years after the Law, and from divers mystical numbers in Daniel, and the Revelation. At these Saint Augustine laughs, saying, Aug. lib. 18. the civit, 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 unknown (as all acknowledge) then the day before the last, and so by consequence the last week, month, year, age. 1. john 20. Fourthly all the Diviners, and Coniecturers about this point have been hitherto shamed: such therefore that shall yet attempt it, must expect the same measure which their fellows have had, as a just recompense of their madness. It is not possible to know, nor lawful to inquire: if it had been for the Church's profit to have known it, I am out of doubt that God would have revealed it before now; for no reason can be alleged why it should be now more necessary to be known, than forty years ago. Whensoever the time comes, it shall come well for God's children, prepare for it that it may be a joyful and not a black and dismal time unto thee. If God should now this very day come to judgement: How ready art thou? Set thyself as before the judge. If thou hast not repent, in what a miseble case wert thou, if this were the day: and though this be not that day, yet it may be the day of thy death; which as it leaves thee, so shall the last judgement find thee. Wait for the coming of thy Master: To live in drunkenness and riotousness, is to deny his coming at all. What shall become of thee at that day, when at the voice of the trumpet thou shalt peep out of thy grave, and see the world on fire, the judge coming in glory in the clouds and the Devil ready to torment thee? Repent, repent, that at that day when the judge shall appear, thou mayest not hide thy head for shame, but have boldness before him. Use. 3. Till the fullness of the Gentiles be come in: yet there is an emptiness among the Gentiles, both in regard of number, and in respect of grace, which last emptiness is a great impediment to the calling of the jews. The great Idolatry of the Romanists, and profaneness among other Christians, is a stumbling block unto them. Let us remove it, so behaving ourselves according to our profession, that we may make a passage for their calling. Use. 4. Come in, whither? into the Church, which is the house of the living God. All they which believe are within; without are unbelievers It is our Father's house, where is bread enough; without is nothing but hogs meat. Out of the circle of the Church rains nothing but fire and brimstone. Examine how thou art within, whether as Cham in the Ark, as judas among the Apostles, as chaff in the floor; 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 deserve to be without. Use. 5. Blindness or obstinacy is in part come to Israel, but in the end all Israel shall be saved. The comparing of these together, Obstinacy and Salvation, show that an obstinate man, quà talis, is not in the state of grace and salvation. Who have this obstinate heart? Surely the jews, as we see, but we need not seek a jew to find it; among ourselves is this judgement fallen. Concerning which, we will at this time note these four things: First, the misery of an obstinate heart: Secondly, the means whereby we come into such an estate: Thirdly, the effects of it: Fourthly the signs of it. 1. jobs estate was miserable when he underwent all the misery the Devil could devise; yet all that is nothing to a blind obstinate heart, this is worse, only hell worse than it. There are two estates of the heart most fearful: to feel sin too much; and to be past feeling. In the first were Cham and judas, whose ends were desperate: But the second estate is more fearful, pray against it: if you say a damnable, devilish, hellish heart, of any heart, it is true of the obstinate heart. The soft repenting heart, is a heavenly heart: there is a natural hardness which is in all, but the judicial is a forerunner of damnation. 2. A man comes not to the height of this obstinacy at the first, but it is some time a working by certain means: The means cooperating with the Devil in our hardening are two: First, Custom in sinning: even as a path is hardened by the continual trampling of the passengers, so by custom in evil, is the conscience by little and little crushed and made insensible. At the first there is shame and trembling; but being habited in evil, men scorn reproofs, as the Leviathan laugheth at the shaking of the spear. Stories record of one who, through custom, made poison so familiar to him, that he drank it without danger; Mithridates, so wicked men by custom, make blasphemies, whoredoms, drunkenness, and all profaneness so familiar, that their stomachs are never offended with them. The second means, is neglect of the means of grace offered. This shut up the jews in obstinacy; and ordinarily for this is this judgement of God inflicted upon men. 3. The effects of this hardness are two. 1 Tim. 4.1.2.3. 1. A departing from the faith, broaching the doctrines of devils, denying manifest truth, and holding and seeming any thing to obtain our own ends. Eph. 4.18. As when men will be Papists, Protestants, neuters, any thing, nothing, as they see it best serve their politic plots. 2. Committing uncleanness, and other abominable sins with greediness, delighting in nothing but in besotting voluptuousness. 4. This hardness is two ways discerned. 1. When no judgement. 2. When no mercy can move to remorse. When the word, which is a hammer, a sword, and water can neither by the thundering of judgement, bruise, or make any dint into our hearts, nor by the pleasing sound of mercy, mollify us and make us relent; there is hardness unspeakable. The devil trembles at judgement: the hard heart trembleth not. He that can read the bitter passion of our blessed Saviour for us wretches, and can consider, how by his precious bleeding heart he entreateth us to be reconciled, offering us mercy; and relents not must needs have a heart as hard as the neither millstone. VERSE. 26. As it is written, Esay. 59 20. then shall come out of Zion the deliverer, and shall turn away ungodliness from jacob. 27 For this is my covenant unto them, when I shall take away their sins. PAul had this doctrine of the calling of the jews by revelation, which is sufficient for our faith: but yet he farther proves it, both by scripture, in these words, and by undeniable 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 deceiver. This scripture is taken out of Esay, who prophesies of deliverance to the jews, which Paul interprets of this deliverance we speak of. In this testimony are five things. 1. The person delivering. 2. The person delivered. 3. The deliverance. 4. The confirmation. 5. The means. 1. The deliverer shall come out of Zion. The person delivering is Christ described here by his office, and by his original. His office, the deliverer; the word which Paul useth signifies delivering by strong hand, to rescue by force, as David delivered the Lamb out of the lions paw. This word is used in the Lord's prayer, but deliver us from evil. And in other places. Esayes word signifies a kinsman, Ruth. 4. and hath respect to the law mentioned. Levit. 25.25. Of which is an example about the marriage of Booz and Ruth. So Christ is our joel or next kinsman, to whom belongs the right of our redemption and therefore job calls Christ by that name, job. 19.25. I know my redeemer liveth. In Christ there is lawful redemption. He hath right as Esayes word; and power as Paul's word imports; and both these are needful; for the prisoner that wrongfully escapes is in more danger. The devil is the strong man: Christ the stronger: we the spoils recovered and redeemed. His original: shall come out of Zion: De▪ Veniet hum●…natus. Aqu. Zion the church of the jews, the meaning, shall come in the flesh of the jews: the Septuagint, for Zion's sake: Esay to Zion. But Paul out of Zion, writing by the same spirit, to show the greater probability of the jews deliverance: for if we have comfort because he took the nature of man; the jews must have more, because he took the seed of Abraham. 2. The person delivered. jacob: that is jacobs' posterity. The jews. 3. The deliverance, shall come and turn away iniquities so is their conversion described; for when God forgives sin, he gives the grace of true conversion. 4. 5. The confirmation is ver. 27. That this is God's covenant: which is then fulfiled when God calls them of which Esay speaks. Or this latter part is taken out of jeremy: and then it is the substance of the covenant. Howsoever, the argument strongly convinceth the calling of the jews, thus. Those who shall be pardoned their sins, shall be effectually called. But the jews shall be pardoned: therefore. The minor is proved; because that God hath covenanted to pardon them: This is my Covenant unto them. This covenant concerning the pardon of their sins, and deliverance by Christ is not yet fulfilled; therefore for the truth of God, certainly to be expected. Ob. Christ shall come saith the Prophet: and he came in his incarnation. Answ. Christ's coming is to be, according to his covenant: which implieth a coming in regard of his merit and effecacy. In regard of his merit, he came, when he took 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 cross, he is not yet come. For then are we said to reap the benefit of the covenant, when we feel the effecacy of it, sealing to our consciences, the pardon of sin, and turning our hearts to serve God according to his gospel. Both these are comprehended by Peter when he said, Act. 3.25. that the jews are the children of the covenant, for whose blessing, and turning away from their sins God sent and raised up jesus Christ: which is not yet performed, but must be, for the covenant. Ob. Some of the jews are converted. An. But the covenant wins to the people, nation, house of jacob: if two or three english men get much wealth; we say not: the whole nation is enriched, this implies the multitude & body of that nation. doctrine Not only some now and then, but the people of the jews shall be called. Christ shall reign in the house of jacob for ever: Luk. 1.33. which yet he doth not: for they yet acknowledge him not, but defy him. But this must come to pass, because the scripture cannot be loosed. Use 1. Will Christ yet come, and forgive the jews? What the jews? who fill up the measure of their father's iniquity by blaspheming him daily? Will he come a Saviour to these? O infinite proportion of mercy, who shall now despair? Whatsoever thy sins are, if thou canst repent, doubt not of his mercy, who will graciously receive a Iew. Use. 2. Redemption is a taking away of sin, by justification and sanctification. Such as are in their sins are unredeemed, and remain under the power of the devil, who holds them, though not by a visible possession which is fearful, yet by an invisible operation, which is worse. Many say, they defy the devil, who by consenting to his suggestions, worship him in their lives: for as true obedience is a worshipping of God, so sin and disobedience is the worship of the devil, as Paul showeth, saying, Rom. 6.16. His servants ye are to whom ye obey. God saith, swear not; the devil saith, swear and ease thy stomach. God saith, be sober; the devil saith, be drunken. To whom dost thou yield? If thou refusest to do Gods will, and obeyest the fiend, thou art God's enemy, and the devils slave. VERSE 28. As concerning the Gospel, they are enemies for your sake: but as touching the election, they are beloved for the father's sakes. HEre Paul proves by reason, that the jews shall be pardoned, and so called. The reason is taken from the love of God; and follows thus: Those whom Gods loves, he will pardon and call. But God loves the jews. Ergo. The argument is brought in by a prolepsis. What, the jews (might some say) pardoned and called? God's enemy? whom God hates? Yes, saith Paul, even the jews: for though in some respect they are hated, yet in other they are beloved of God. Here are two things avouched of the jews: first, that they are enemies: secondly, that they are beloved. They are enemies: whose? Paul's; but not so here: but God's enemies, hated of God. This is amplified two ways: first from the meritorious cause, for the Gospel, namely because they refuse and persecute it: secondly, from the end, for your sake, for your benefit, that is the Gentiles. The hatred of the jews to the Gospel, 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 chief cause, and principal agents in the tormenting of poor Christians, as Tertullian reports of his times; and their dealings with Polycarpus do testify, mentioned by Eusebius. judaeorum Synagogae sontes pierce eutionum. Pertul scorp. adnersus Gent. Hierome reports, that in his time the jews used to curse Christ and Christians, under the name of Nazarens. In the days of Philip the long, a King of France, they hired certain lepers to poison all the fountains in that kingdom. In this our land they committed many outrages, by crucifying children to death on Good friday, for which as they deservedly many of them suffered, so they were at length wholly banished out of this kingdom. Robert. Gagnanus lib. 7. hist. Franco. They were also for such like things expelled Spain, circa an. 1290. giving occasion of the beginning of the bloody Inquisition, circa an. 1493. which afterwards was turned against the Protestants. In two Counsels it was provided, that at Easter, two days before and two after, they should not be permitted to come abroad, because of their insolences offered to Christians at that time, which is yet observed in all Christian cities where they are suffered. Aurelianeuse 3. et Matisconense 1. circa an. 537 et 575. For this hatred of the Gospel they are hated of God, and that for our good, as ver. 11. It is in the power of wicked men to sin; but by their sin to effect this or that good, is not in their power, but in his who divides the darkness and orders it. August. lib. 1. de praedest cap. 16. 2. They are beloved. loco Aug. modo citat. They are hated, and yet beloved: which may well be, because they are not in the same respect time, or particular subject. These to be understood of the nation (as Austin saith) of whom some belong to jacobs' halting some to the blessing he received. Beloved 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 pass that many of them belong to God's secret election. For where God hath his Church, there is the treasury of his Election. Father's sake: Abraham, Isaac and jacob: not because of their merits, but of the covenant made with them. doctrine The jews are beloved of God, Esay 1.1. etc. They were beloved: and God's love is to the end. Use. The certainty of the calling of the jews, hereby is manifest, yet some have gone about (absurdly) to take away the subject of the question, denying there are any jews in the world, because there are none in England, or because they live not in a country by themselves; which are shifts to allege against so manifest a truth. Have all learned men agreed to befool the world? Do Christian Magistrates make laws against shadows? Do all travelers consent together to belly themselves, who say they have seen and talked with jews? What Countrymen are they, which in Italy, Venice, and divers free Cities, are upon penalties distinguished by their habit from other Christian? themselves say they are jews: Are they not? Is the profession of a jew in such account and esteem, that men should counterfeit themselves jews, which are not? Surely this is not worth the answering. There is a place to the Thessalonians, 1. Thes. 2.14. which these acute disputers have not observed which hath more validity against the calling of the jews, than all which they have alleged. Paul saith; That the wrath of God is come on the jews: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some have translated, for ever; but it is better translated, to the uttermost, noting the extremity of punishment, not of time; or if of time, then to be applied to Paul's persecutors, and those of that time, which wrath they endured at the destruction of jerusalem. Use 2. Many speak and account loosely of the Gospel: but for such doing God hated the jews. Use 3. Thou knowest a Papist or profane person, though thou be'st an enemy to him for his sin, yet thou must love him for the Election, because for aught thou knowest he may be the elect child of God. Use 4. Good fathers are a great blessing to their children. Solomon continues Prince all his days, and one Tribe is reserved for his son, for David's sake: let us fear God even for our children's sake, that the blessing of God do not determine in us. 2. King. 11.34.35.36. Use 5. Thou lovest the remembrance of Abraham, then love a jew: as many times we show favour to one that is lewd, for his good father's sake: nay, though we be glad for our own sakes, yet we must love them for God's sake: we must love them whom God loves: woe unto them who have no other cause of hating their neighbour, but because he is religious and beloved of God: such are of the line of Cain, who hated his brother for his goodness: or rather of the seed of the Serpent, who hates them most, whom God loves most. Use 6. The Elect are beloved, the reprobate are hated of God, and the tokens of God's love, are putting away and pardoning iniquity, and effectual calling. Examine thyself, doth God love thee? Then will he give thee faith and repentance, which are Gods love tokens, as we give tokens to them we love. Art thou profane, and thinkest God loves thee? Eph. 5.25.26.27. Thou art deceived, for if Christ love his Church, it is to cleanse it from sin, and alspots and wrinkles. If thou lovest 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 herbs and flowers. So if God love thee, and delight in thee, he will not suffer the stinking weeds of sin to overgrow thy heart, but will give thee repentance and grace to a holy life. If thou lovest thy child, wilt thou suffer it to starve for want of bread? or if it fall into the water or fire, wilt thou let it lie and perish? No, no, we need not to be bidden run if our beloved child be in danger. So if God suffer thee to be in want of saving knowledge, and to run on into abominable sins, whereby thou art in danger to fall into hell, he loves thee not. VERSE 29. For the gifts and calling of God, are without repentance. THe jews shall be pardoned their obstinacy, verse 26.27. because they are beloved of God, verse 28. and they are beloved, because of Election, and for their Father's sake, vers. 28. for the Nature of God's love is unchangeable: once loved, and ever loved. Some of the Gentiles might say, what if their Fathers were beloved? what is that to stubborn and obstinate children, that walk not in their father's ways? Unto this Paul answers, that whatsoever they are; yet the gifts and calling of God are without repentance. The gifts, that is, of God's special love, not ordinary or common gifts, but choice ones, which come of special grace, and make us gracious. And calling, that is, to saving 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. Usually Repentance is taken for that grace whereby our hearts are changed, and we turn from our sins to God: but not so here. It is not spoken here as a thing in us, but in God for our understanding: the feigned cause, being put for the true effect. It is spoken after the manner of men, but must be understood 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 seems to do that which men do indeed: then that which is the cause of such doing in men, is attributed to God, and so on the contrary. Men use to revenge when they are angry: Therefore when God avengeth himself upon 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 justice: so when men change that which they have done, they are said to repent, and when they change not, they are said not to repent of their doing. So the constancy and truth of God is called not repenting, and when he altars that which he hath done, repentance is attributed unto him, as of making man, and of making Saul King. Yet this is to be remembered, 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 than is, that God never reputes him of the giving of saving grace to them whom he loves, and of electing them at the first, he holds his gifts well bestowed, he gives not to day, and takes away to morrow. According to this is that of Esau, who sought repentance with tears, but found no place for it. which is not meant of his own repentance for sin, but of his father's repentance concerning the blessing: He would have had his father have changed his mind 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. Mutability of mind, but there is no variableness with God, but he is ever the same. 2. Error through ignorance, which causeth new consultations, some things being mistaken, or some impediments happening not foreseen, but in God is neither error nor ignorance. 3 Impotency, when we are not able to bring to effect, our purposed intendments: but God is almighty, therefore his gifts and calling are without repentance, and by consequence having elected and called the jews to be his people; salvation and a time of conversion must needs be laid up 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. Use 1. The jews shall be called. Object. But they have continued long in this their unbelief. Ans. True, yet this excludeth not their hope: as the continuance of some particular man in his sin, twenty, or forty, or threescore year, absolutely excludes him not from grace. God never yet said of the jews, It repenteth me of their election and calling, therefore they have hope. Use 2. The graces of vocation and election are not debts, but free gifts, both in their first bestowing, and also in their increase, and continuance. Use 3 The covenant of God expressed, verse 27. and Election, vers. 28. are expressed here, by gifts and calling. By our effectual calling then, we may discern of our being in the Covenant, and of our election. Examine then: thou hearest what the Ministers of God say to thee, calling upon thee to repent, believe and obey. What sayest thou to them? dost thou so? If when thou art called to account of thy sins, thou yet livest in them, thou art not in the eye of any mortal creature elected. Alas will some say, what then shall become of me who have heard the Word along time, and myself called to repentance, but I have not repent? Is not my estate fearful? Yes indeed, but yet I advise thee to hear still; if thou belongest to God, thou shalt hear something at last, which will do thee good on thy death's bed. Use 4. We love to day and hate to morrow, using friends as flowers, which when they are fresh we wear 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 unchangeable God, if he once wear us, he will never cast us way, but renew our freshness. This is our comfort against our great guiltiness and manifold infirmities, he reputes not of his love to us, but keeps us with watch and ward, as under lock and key to salvation. He finisheth the good work he begins. If he keep not the City, the watchman watcheth in vain; if he keep the City, the enemy watcheth in vain. Use 5. There are three sorts of men go to hell: 1. Such as continue in sin; a man need no great skill to read their doom. 2. The second are such, who have only a show of Religion, these are hypocrites. 3. Such who have true grace, but it is temporary and continues not. A man may have true grace without salvation, but not true saving grace. True grace is then saving when it continues. This distinction of grace is gathered out of the Hebrews, where Paul saith, Heb. 6. That a man may be enlightened, 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 castaway. Now such graces were true, but temporary: so the stony and thorny ground had true grace, but not continuing, which is the note of good ground. Examine then the grace thou hast. Thou hast true joy and sorrow: as at a Sermon thou art truly affected with that which thou hearest, being moved to joy at the hearing of the promises, and it may be to mourning, at the hearing of the threatenings against thy sins Do these things continue? or art thou Sermon-sicke, as a man is seasick: sick at sea, and well at shore? a penitent within the Church, and profane without? If these continue not, they are no saving graces. Thou hast true fear: as in the time of thunder or other danger: but it may be thy fear is overblown with the cloud: thou wert truly afraid, but it must continue if a saving grace. In prosperity many believe in God, and in adversity fly to the Devil. This may be true faith but is not saving. Saving faith is like a true friend who fails not in adversity, which makes a man say, Though he kill me, I will trust in him. Thou hast true love, as to the world and to godliness in godly folk: but it may be thou lovest these as Saul loved David. David must be sent for, and who but David? How long? till the evil spirit come upon Saul: so many love these things till the ill spirit come upon them, and then they show that they have not saving grace. Many have true resolution, as in time of sickness to amend their lives: they will speak so well then, as a man would think they spoke as they meant, and so they do, as they mean then; but their meaning changes, and when they are recovered, their mind is altered, therefore such resolutions though true, yet are not saving. We love stuff in our garments that will last, and metal in a horse that will last: some horse will at first setting out stand upon no ground, and yet be stark tired before noon; we like not such a horse, nor doth God like such professors, whose graces do not continue. VERSE. 30. For as ye in times past, have not believed Or obeyed. God, yet have now obtained mercy through their unbelief. 31. Even so have these also now not believed, Or obeyed. that through your mercy, they also may obtain mercy. Here is the last Argument to prove the Conversion and general calling of the jews, which is furrher confirmed, verse 32. The Argument is taken from the like dealing of God with the Gentiles: God after a long time of infidelity received the Gentiles to mercy: therefore will he also at last receive the jews; for (according to the rule) of things like, there is the same judgement. The impiety of the Gentiles was no impediment to their mercy: neither shall the infidelity of the jews 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 have not believed God. There is a double infidelity Natural, judicial, the Gentiles were under both. Infidelity may also be considered as opposed to Christianity: so we Christians are not unbelievers: or as opposed to faith, and so we are borne unbelievers. 2. Their present estate, Terminus ad quem. They have now obtained mercy, that is, Faith, which he should have spoken, but he rather chose to say mercy; both because faith is of mercy, as of the cause, and also because the proper act of Faith is to receive mercy. 3. The means whereby we come out of an unbelieving estate to a believing, namely the unbelief of the jews. Which was medium occasionale, the occasion, not given but taken by the goodness of God. doctrine The Gentiles were Infidels. Eph. 2.12. but by the unbelief of the jews they are received to mercy & converted, as appears in our experience. Use 1. Forget not what thou wert in times past, an unbeliever, a profane wretch, for we have all run the race of the Prodigal son. It is God's grace if it be otherwise with thee now. Be thankful. It may be within these few years thou wert a drunkard, a blasphemer, an unclean person: How if God had taken thee away in thy sins, who hath suffered others not so grievous sinners as thyself to perish in their iniquities? Let this bind thee to thy good behaviour for ever, and spur thee on to more godliness: If now thou shouldst live as those which have received no mercy, it must be a foul shame to thee. Saint Paul saith, 1 Tim. 1.15. this a faithful saying and worthy of all men to be received, that jesus Christ came into the world to save sinners. O it's a sweet saying indeed, for else we had been all damned. This is picked out to be read at the receiving of the Lords supper, for the comfort of penitent sinners: a sentence worthy to be written in letters of gold: writ it up in thy heart. And remember that Paul saith also, Tit. 3.8. this is a faithful saying, and worthy of all affirmation, that they which believe in God should be careful to show forth good works. As that is a faithful saying, so is this a faithful. As thou desirest the sweetness of the former, so see thou performest the duty of the latter, for as the former comforts the conscience, so this latter directs the life. Use 2. Faith is a sweet mercy, so is the word of God, the means of that faith: alas for the poor Indians, who know not God in Christ, who are without the word, who worship the devil, how wretchedly do they live, how desperately do they die. we account them miserable, as they are indeed. But do you think that we may not find some among ourselves, for whom we may say ten thousand times more alas? Yes certainly: namely for them which having the means of faith which is the word, yet contemn the same, alas, alas for them, for their estate is more desperate: Turn not this grace into wantonness, it will increase thy torments. Use 3 Sin breeds sorrow, and many times sorrow kills the sin which bred it, as a worm breeding in timber consumes it. So the sin of the jews works, to the good of the Gentiles by the goodness of God. One calls the sin of Adam happy, Greg. Mag. because it was the occasion of the revealing of Christ, so in some sort may we say of the sin and unbelief of the jews. Quest. But are not men execused, if good come of their sins? Ans. No, because they intent not the good, neither are our actions to be censured by the good coming of them, but by the law of God. Therefore it was a vile part of that strumpet-Nunne, who was the mother of Lombard the Master of the Sentences, and of Gratian, ●he Compiler of the Decrees, that being admonished to repent of her uncleanness, answered she would not, affirming that she had merited thereby much, in bringing two such lights into the world as they were. Use. 4. The jews are in a miserable state for our sakes: God forbidden that we should lightly esteem of the grace God offers us, it coming unto us at so dear a rate as is the casting off of God's dear people the jews. A Heathen King caused a corrupt judge to be slain, and the seat of justice to be covered with the skin, that the sight thereof might admonish succeeding judges to beware of bribes. So me thinks we should never see, hear, read, meditate of a jew, but we should lay our hand upon our heart, and say, Thus are these poor wretches dealt withal for my sake; what manner of person therefore ought I to be? Use. 5. When we were infidels, God showed us mercy, much more will he be merciful to us now we believe. VERSE 31. Even so have these also now not believed, Or obeyed. that through your mercy they also might obtain mercy. THere have been many questions about the meaning of these words, arising from the differing pointing of it: as whether the Incisum, be to follow believed, or your mercy, and so whether (through your mercy) be to be read to the first clause of the verse, or the second. They that have read it to the first: Coment. Hieron. ascrip. have 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 terms of the similitude; and it agrees not with the words. Others expound that because god showed the Gentiles mercy therefore the jews believed not but this is false, Erasmus. for first they refused to believe, and then the Gentiles were called. Others give this meaning, Aquin. that the jews believed not, that the Gentiles might obtain mercy: but this was said before ver. 30. And therefore not the same must here be meant, but something to answer unto it. To avoid these impertinent expositions, the right is, to read it according to his majesties translation, where there is a necessary trajection of this word (that) which word if it be referred to the jews, notes the event: but if to the counsel of God, as is best, here it notes the end. Here there are three things of the jews; answerable to the three things spoken of the Gentiles ver. 3. 1. The Gentiles were in an estate of unbelief, the jews are in such an estate. 2. The Gentiles have received mercy. The jews shall. 3. The Gentiles received mercy, by the unbelief of the jews; the jews shall receive mercy, by the mercy showed to the Gentiles. So the argument is, that as God hath dealt with the Gentile, so will he deal with the jew, and this is brought in to abate the pride of the Gentiles, who despised the jews, as if there were no mercy for such wretches. Now (saith Paul) consider thyself thou Gentile, what wert thou before thou wert called? wert thou not a worshipper of devils, in a grievous estate of sin? If then there was mercy for thee, why not for them? Why should their infidelity be a greater impediment to them, than thine was to thee? Nay, there is more likelihood of their calling then was of thine, in regard of the occasional means; for thou camest in by their unbelief: they shall come in by thy faith, which is more effectual for the bringing of such a thing to pass. doctrine The jews are now in an estate of unbelief, but they shall be received to mercy. Esa. 46.4. and Ier 24.6.7. If the rejection of the jews be final, how are they carried to old age, and not rooted out and destroyed, contrary to these prophecies. And their receiving shall be occasioned by the mercy showed to the Gentile. v. 11. Use 1. There is yet mercy for the jews, by the example of the like mercy to the Gentiles. Ob. But it is now almost sixteen hundred years 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 under their infidelity, and yet at last received grace, and were called: for from the time of Abraham's calling to the destruction of jerusalem, is about two thousand years, therefore the jews may be yet called notwithstanding this long time, though it were not this hundred or two hundred years. Surely the preservation of that people in the providence of God (notwithstanding all their affliction) to be a people distinguished, not only in name and apparel, but in customs, ceremonies, religion, from all other nations, argues, that God hath some good purpose to them; because we see the Troyans', Vandals, Hunns, and divers other nations to be quite entinguished, especially for their distinction from other people. Therefore if thy authorities and reasons against the general calling of the jews be not of more force than the authorities and reasons alleged for such calling from the 11. ver. hitherto: at least cease to contradict it whosoever thou art. Use 2. Faith is not in the power of man, nor can any means effect it without God's blessing: one would think that this long affliction of the jews might make them cry peccavi, beside other means God hath afforded 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 unprofitable, though the preacher were a son of thunder. Use. 3. Carry thyself meekly toward a jew, and toward unbelievers among ourselves, and that considering thyself, who wert sometime in the same condemnation. judge not thy neighbour for damned, though he be now a wretch: he that converted thee, can in his good time convert him also. Remember how thou hadst thy time of infidelity, and (it may be) accompanied with whoredom, drunkenness, blaspheming God's name, etc. which God hath winked at and pardoned. In the sense of this step to thy wicked neighbour, be severe against his sin, but have compassion on his person: and as when thou visitest thy friend sick of a disease, out of which thou hast recovered, thou art prescribing medicines upon thy experience: so play the physician to thy neighbour's soul: show him of the mercy thou hast received, that he also may be stirred up to seek to him who is merciful. The conversion of the Gentiles shall occasion the conversion of the jews: so do thou use the grace which thou hast received, to win others to grace. God gave Paul consolation in distress, that he might comfort others: so if he give thee knowledge, faith, etc. use them in like manner. Use 4. Who then is the better for thy gifts? hast thou occupied them to thy master's advantage? The jew compasseth sea and land to make a Proselyte. The jesuits wind themselves like serpents into every place to make a Papist. Drunkards and other ungodly persons seek to draw others to their practices: labour thou much more to gain others to become zealous and true Christians; else thou shatlt be called an unprofitable servant; how much more, all such which are causes and occasions, by their wicked examples and counsels, to pervert men and to make them worse by their acquaintance. Use 5. Let the jew follow the faith of the Gentile, so do thou the example of good Christians among whom thou livest. It is a great furtherance to godliness to have an example to the rule. It is a help to the scholar, to have a copy to write by, but a greater furtherance to his profiting to see his master make the letters. By God's providence it comes to pass, that good men and women dwell not all in one town; but God hath scattered them some in one town, some in an other, setting them up as lights, that by the light of their lives, we might be directed, in the way of godliness. Hast thou a godly man dwelling by thee? Why hath God given thee such a neighbour? not that thou shouldest wrong him, but that thou shouldest be bettered by his example. Look thou profitest by him, for as the contempt of the word, so by proportion the contempt of good examples makes us subject to God's wrath. VERSE. 32. For God hath concluded them all in unbelief, Or shut them all up together. that he might have mercy on all. SAint Paul in the two former verses, brought a similitude to prove the calling of the jews: now because similitudes do more illustrate then prove, therefore he in this verse confirms the parity of Gods dealing with the jew, as with the Gentile, from the end of God's purpose in the same. The end of God's concluding Gentiles and jews in infidelity was not to destroy them, but to show mercy on them. Therefore if the Gentiles obtain this end so a so shall the jew: and thus he concludes this matter as he began it, that God's end in casting off the jews, is not their destruction, but the salvation both of Gentile, and also of jew, as vers. 11. In this verse are two things. 1. A Proposition, God hath concluded all in unbelief. 2. The Amplification from the end: That he might have mercy on all. In the Proposition are, first the Action, secondly, the Persons. The Action, Concluding in unbelief, a metaphorical speaking, where unbelief is compared to a chain, or rather a prison, in the which men are concluded, till it please God to have mercy on them, giving them faith. The persons are twofold: 1. Committing: 2. Committed. The person committing or concluding, is God most just, and most merciful. Quest. But is not God hereby made guilty of their Infidelity. Answ. No: no more than a judge committing a malefactor to prison is guilty of his fault. God makes them not unbelievers, but finding them so, punisheth them with continuance in that estate during his pleasure. The parties committed: Them all, that is, jews and Gentiles; jews as well as Gentiles, and Gentiles as well as jews. Hear is an elegant similitude. Men unconverted are prisoners, God the judge, Unbelief the prison, the Devil the gaoler, the Law the Sergeant or the Mittimus, and natural corruption the fetters, in regard of our indisposition to goodness, and disposition only to evil. doctrine God hath shut up all in unbelief. This is the common condition of all men, Rom. 3 9.19 23. Gal. 3.22. Use 1. Saint Paul hath in the passage of this business, ten times told us of our miserable condition by nature: Hear we are poor prisoners, it is our part to take knowledge of our corrupt nature. Use. 2. Great is the misery that accompanies imprisonment, restraint of liberty, hunger, cold, baseness, shame, chains, fetters etc. but no dungeon more loathsome than an unbelieving heart, though a man should stand up to the knees in mire among toads and snakes. O that we could be sensible of it, that we might sigh to God for deliverance, as once did the Israelites from their bondage in Egypt. When a man is arrested, and to be carried to the jail, what lamenting among his friends: but our very souls are imprisoned in the worst of prisons, under the worst of gaolors, and yet we are merry and jocund, as though it were but a trifle. Alas, what heart can a condemned wretch have to be merry, that tarries but for the dismal hour, wherein he is to be made a rueful example So if unbelievers knew their present misery, and the damnation following, they would surely cry for mercy to be reprieved, that they might repent and believe. Use. 3. We may know whether we be yet in this prison, by two things: First, by faith in God: Secondly, by faith in his Word. 1. Dost thou believe there is a God? If thou dost not, there needs no jury to go on thee, to find thee guilty or not: guilty: thou art in the very bottom of the dungeon. But thou sayest there is a God. Dost thou believe also that he is just, Almighty, present every where, knowing all things? for as good to say there is no God, as not such a God. Thou art indicted of unbelief; How wilt thou be tried? Even by thy life shalt thou, the best trial in the world. What is thy life? Thou dost not openly steal, commit whoredom, so that all the world shall see thee: but if it be in secret, thou wilt make no conscience. Lo thou art an unbeliever; for if thou didst believe as thou shouldest, thou wouldst be as afraid to commit these things in thy secret chamber, as in the market place, in the dark as in the light, because the eye of God pierceth into every place, and through all impediments. It must needs argue extreme impudency for a wife to prostitute herself in the eye of her husband. 2. He is an Infidel that believes not the Scriptures. Are there any so vile (wilt thou say) that believe not the Bible? yea thousands in the Church: for the Scripture threatens ungodly men with the plagues of God, and promiseth eternal life to the godly. Did men believe this, durst they so run on in all profaneness? No verily, hereby they proclaim to the world, that they believe not the word of God. VERSE 32.— That he might have mercy on all. THis is the Amplification, from the end (not of Infidelity, but) of the counsel of God, in concluding men therein. The full meaning of this will appear in answering two or three Questions. Quest. 1. Doth infidelity move God to show mercy? Ans. No: There is no sin that doth more provoke him: God is not moved hereby to be merciful, but he so dispenseth salvation, that he awhile detaineth men in unbelief, for the more manifestation of his mercy in their salvation. God could have saved both Gentile and jew, without this long imprisonment: but then had not his mercy so clearly been manifested, as now it is, by the coming between of such a time of unbelief. The jew hath this 1600. years been working his justification by his own righteousness, and cannot attain it, therefore it will appear when they are called, that it is of mere mercy. Quest. 2. Shall none be damned? for he will have mercy upon all? Ans. The greatest part shall be damned, for there are but few (in comparison) that find the way of life. All is not to be understood of particular men, but in general of jew and Gentile. Quest. 3. But doth not this general (All) show that it is God's purpose to save all, as other Scriptures also import. Answer. Indeed so held the Pelagians; so do the Papists partly; so do the Latherans and Arminians, but God never purposed to save all, and therefore to this Scripture and others of like sound may be answered divers ways. 1. That, All, is to be understood of the kinds of singulars, not of the singulars of every kind. 2. That God will all should be saved, viz. that shall be saved, as we say, All, go into this house by the door, not that all the world go that way, or into the house, but all that go into the house go that way. Aug. lib. cont. jul. cap. 12. 3. All, that is, all the Elect. 4. All, that is, in regard of the sufficiency, not efficiency of the sufferings of Christ, which are of an infinite price to save all: but only such are saved by them, for whom it was appointed. In regard of the greatness of the price, not in regard of the propriety of Redemption, saith Saint Augustine. Aug. resp. ad art. falso sibi impoes. 5. Or God will that All shall be saved, by his revealed will, in regard of offering and giving the means, and inviting and commanding all to believe, but not in regard of his secret will. 6. He taketh away the sins of the world: that is, of the reconciled world, not of the damned, as Saint Augustine distinguisheth, or of jews and Gentiles, into which the world is usually distributed. Aug. tract. 56. in joan. 7. He is the propitiation, not for our sins only, but for the sins of the whole world, that is, not of the sins of the Apostles only, or of such as lived in those times, but of all to the end of the world, which believe in Christ. doctrine God hath concluded all in unbelief, that he might have mercy on all, Gal. 3.22. Use 1. Our salvation is of mere mercy, but it is a hard thing to be brought to acknowledge it. The Gentiles were two thousand years before they could take forth this lesson, and the jews have been sixteen hundred years about it, and yet have not learned it: yea there are many amongst us that cannot say this lesson right. If a man that hath lived an honest civil life be on his deathbed, fools will be ready to flatter him, that he shall be one of the first that shall be saved, or else (say they) we were all in a poor case. Most men hope to be saved by their prayers and good serving God: we are loath to lose the commendation of our own goodness; and sure the praise that many have of their civil carriage, is a very judgement of God upon them, whereby they are kept from the acknowledgement of their unworthiness, and from seeking to Christ for the salvation of their souls. Can all the world have driven Paul from the opinion of his pharisaical righteousness? No I warrant you: Christ is sane to take him in hand, showing him his sinful estate by the commandment, and giving him power to believe, and then he accounts basely of his own righteousness, and himself only happy in the knowledge and faith of jesus Christ. Use. 2. jews and Gentiles should live together, seeing they are both prisoners in one prison, for one end, and set free by one and the same mercy. Use. 3. If any be set free, it is by the mercy of God, who hath the key of our unbelieving hearts, doth open and shut them at his pleasure. As a man committed by the King, can be set free by none but the King. So God committed us, and none can set us free but himself. Cry therefore to the Lord for mercy, and say, O the Iron is entered even unto my soul, have mercy, Lord, have mercy. Our freedom in this life is not absolute, but we carry about us, not the prison itself, but the King's Irons, as a token of the remainder of unbelief in our hearts, to humble us for our spiritual pride, and to call still unto him for mercy, who in the end (being only able) will knock off our Irons, and quite set us free. Use 4. There are two notes whereby we may discern, whether we be released out of the prison or no. 1. Our joy, A man that hath been long in prison, so soon as he can get out of the doors, he leaps and dances, so as no ground will hold him: so birds and beasts escaping from their restraint, scud and fly about, as sensible of the sweetness of liberty. How cheerfully doth David praise God for this liberty, Psal. 103.1,2. My soul praise thou the Lord, and all that is within me praise his holy name; and my soul praise the Lord, as if he knew not when to make an end, such was his joy for the mercy of God in forgiving and delivering him. 2. If a man be delivered from the misery of imprisonment, he will ever be careful not to commit any thing that may bring him into such bondage. So he that believeth the pardon of sin, will for ever hate sin and iniquity. For the most part prisoners are of wicked behaviour, so if thy conversation be lewd, it is a manifest sign, thou art not yet delivered. VERSE 33. O the depth of the riches, both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! 34. Esay 40.13. Wisd. 9.13. 1. Cor. 2.16. For who hath known the mind of the Lord, or who hath been his counsellor? 35. Or who hath first given him, and it shall be recompensed him again? IN these three verses, and in the last, is a solemn conclusion of the things before delivered, in the ninth, tenth, and this Chapter. He hath spoken of many difficult points, as Election, Reprobation, Rejection of the jews, calling of the Gentiles, Recalling of the jews; he hath answered many questions, provented many cavils, satisfied many doubts: here he religiously maketh a stop, admiring the wisdom of God. And high time was it for Paul so to do: for in the 32 ver. he had delivered a secret enough to have swallowed up any created understanding: and therefore there he breaks of, putting in a bar, against all further quarrels which might be made falling into admiration of the infinite wisdom of God in the administration of things. As a man wading into the sea, when he comes up to the neck, and feels the water begin to heave him up, and his feet to fail him, cries out, O the depth and goes back, so it fares with Paul in this place; and it is as if he should have said thus. O you Romans', and my countrymen the jews, I have writ unto you of these things as far as I can; for the rest I am swallowed up, being more unable to pass farther into this bottomless, then to wade through the depth of the sea. Cease therefore to put more questions, & admire with me the depth of the wisdom 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 unsearchable are his judgements, and his ways past finding out, set down with admiration, how unsearchable, which being plainly delivered is this. The judgements and ways of God are most unsearchable. The words are significant as can be, but because the matter cannot be contained in any words, therefore he admires, How unsearchable. A greater depth than can be sadomed with man's reason, or expressed in any words. The judgements: judgements are usually taken for the works of God vindicative justice and severity whereby he punisheth sinners: but here for God's whole providence, ruling or ordering the affairs of the world, called judgements, because to judge is a principal action of a Ruler. The administration of things whether God show justice or mercy, is thus called often in the Psalms. Unsearchable: That is so deeply hid, that no man can find out or understand, farther than God reveals, and then to comprehend the reason unpossible. As it is not possible for us to find those things which are about the Centre of the earth, so a thousand times farther are these things from us. His ways, Sometimes his commandments are so called, but such are found out in his word. Ways therefore of God, are not the ways the creature walks towards the Creator, but the ways of the Creator towards the creature. Hear the same thing I take it is meant by ways, which before by judgements, by an Ingemination familiar to the Hebrews, though some (and that diversly) do curiously distinguish them. Past finding out: A metaphor from quick-sented Hounds, who are at a loss, having neither foot-step nor sent left, of the game they pursue. None can trace the Lord, and find out the way and reason of his doings. As none can line out the way of a Serpent over a stone, or of a ship on the waves, or of an arrow in the air: so neither find the ways which God walks in, in the government of things. This proposition is confirmed by reason, which is twofold; First, from the excellency of God, verse 33. Secondly. From the deficiency 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 wisdom is infinite. Arguiug thus: whose wisdom is infinite, his ways are unsearchable: But God's wisdom is infinite: Ergo. The three Genitives, are by some applied to three Divine properties, Mercy, justice, and knowledge. But I take it that the first Genitive (of the riches) is added to (the depth) by an excess of speaking, signifying the same thing in effect, which exceedingly becomes that matter, which no words can sufficiently signify. By Deph, is infiniteness, and abstruseness not to be attained, as the bottom of the vast Ocean. By Riches meant, an infiniteness of excellency not to be numbered, counted valued. Wisdom and knowledge, as they differ not in God, so here they may be safely taken for the same, remembering this, that all the divine properties are of the same extent of excellency: of every of which it may be said, O the depth of the riches! Wisdom and knowledge of God, actively, not passively to be understood; which are otherwise in God, than wisdom and knowledge in us. In us they are separable, we receive them by gift, and have them by communication; not so in God: He derives his knowledge from none, but is the fountain of all wisdom in himself and in his creatures; it is his Essence. We know but little, and that by degrees taking out one lesson after another: But God knows himself, the Trinity, his creatures, all things past, present, and to come; open, secret, certain, contingent; that that shall be, that which never shall be; and these perfectly, not by species and relation, but by himself, not per prius and posterius, by collection, discourse, but in an instant, etc. The second Argument is taken from the Deficiency of man, which is double, First, of Knowledge, vers. 34. Secondly, of righteousness, vers. 35. The first, None hath known his mind: He hath not called any man to counsel, either to ask or communicate counsels. This is taken out of Esay 40.13.14. Nor man, nor Angel is admitted hereunto. The second Deficiency is of justice: Who hath given him first, and it shall be recompensed: that is, None can challenge God that he is indebted to him: were God beholding to a man, than it might be tolerated that such a man might ask a reason why God doth this or that: but God owes us nothing more than he please to promise of his own mere goodness: and therefore he never need or ask us leave or render a reason of his ways and government of the world. Learned men point us here to job 41.2. and I think he may as well allege job 35.7. if any thing in that book. These two are set down by Interrogation, so much the more to convince man of his paruitie and nothingness in comparison of God. This Reason in these two branches of it, confirms the proposition thus: For men to search the reason of God's judgements, is for blind men to judge of colours: and for men to find fault or question God's doings, is as though God were beholding to man: But men fail in knowledge, and God is not indebted to them, therefore it is neither possible nor lawful to search the hidden ways of God. doctrine It is neither lawful for man to search, nor possible to find the hidden ways of God, Psal. 30.6. and 147.5. Esay 40.28. 1. Tim. 6.16. and 1. Cor. 2.11.16. Object. David saith he hath declared the judgements of God's mouth: Psal. 119.13. and Paul saith elsewhere, 1 Cor. 2.16. he knows, nay all Christians know: We know, saith he, the mind of christ: It seems Paul and David knew. Answ. They knew that which was revealed to them: The Spirit, saith Paul, hath revealed: and David saith, That he hath declared, judicia oris, the judgements of his mouth, that is, which God hath spoken unto him. Use. 1. Wade not too far in the searching of hidden things: where God speaks not, let not thine ear itch to hear: and above all things chamber thy tongue, that thou censure not, nor cavil at that which thou art not able to understand, nor to conceive the reason of, if it were told thee. When the calling of the jews 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 jews? Also when the Doctrine of Predestination is taught; some say, that then a man may live as he list, etc. Take heed: Believe that which is revealed: search not into this darkness without a light. Praise God for that which thou understandest; and in it, as also in that which thou dost not understand, cry out with Paul, O the depth! So also in the obscurity of the Trinity and Unity, of the personal union of the two Natures in Christ, of the Mystical union of Christ and his Church, of the Resurrection etc. search not, ask not a reason: it is not for our waxed wings to soar so high: but cry out, O the Depth! To be searching and enquiring further than is revealed, 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 Trinity, lift up his eyes and spied a child, with a spoon keeching water out of the sea into a little hole: Saint Augustine asks the child why he did so; he answered, to empty the sea into that hole: at which Saint Augustine smiled, telling him it could not be done. So, good father, saith the child, you busy your brains about the Trinity, and though you take more pains than I, yet your success shall be alike. The wisdom of man is no more able to comprehend the judgements and ways of God, than the skull of man is able to hold in it the whole water of the sea. To state earnestly upon the Sun, is the way to lose our sight, not to increase it, not to see more, but not to see at all. So the way to understand and to attain wisdom, is not to be too busy in searching, but to content ourselves with that which is revealed. Pius pulsator pierunque invenit quod temerarius scrutator invenire non potest. Bern. Some think it a great degree of acuteness to be searching into hidden things, and into the reason of the counsels of God: but indeed it is childishness. At another man's house, a child will be questioning why is this? and what is that? but a wise man will hold his peace, knowing it to be good manners to rest contented with that which is done by the Master of the house, whose mind he understands not. So in this world, which is God's house, childishly inquire not why God doth so and so, who owes thee nothing, that either thou shouldest meddle with his doings, or he be bound to render a reason thereof unto thee. Paul saith, 1. Tim. 6.4. If any man consent not to the doctrine according to godliness, he doteth about questions: we think it wisdom, but Paul calls it dotage: when men fall to questioning, and apply not themselves to believe, they begin to dote, or to be sick upon questions, as the word also signifies. Noson peri zeteseis. As sick stomachs long for every thing they hear of, and when they have it, they can take no profit by it. Quando animae cogitationun vincitur febre etc. tunc quaerit, cum vero sana est, non quaerit, sed fideliter credit. Chrysost. hom. in loc. Tim. So it is an argument of a weak mind, to be questioning of that, which to know, would not be profitable. When the mind is sick, than it is questioning, Why? How? Wherefore? but when it is sound, than it questioneth not, but believeth. Might not our King's Majesty be justly angry, if every lose peasant should be talking or examining his doings? So no doubt is God angry with the curious examiners of his ways. When Peter asked about john, joh. 21.21.22. that which concerned him not to know, he had a sharp rebuke; and when the Disciples asked of another secret, Act. 1.6.7. they were reproved. Take thou example, and account it no Imputation to be ignorant of things not revealed. This is learned ignorance. If we consider but the flies and worms, God appears admirable in them? How much more in the administration of things? Let us resolve that all things are most justly and wisly brought to pass though all understand not the reason; remembering that it is God, not man, that governs the world; and when we fail in apprehending, let us by our failing, learn to say, O the depth! Use. 2. We know but in part: not the hundredth part, of that which we shall know, let us long to be translated out of darkness, into the fullness of God's marvelous light. Use. 3. God's goodness is wonderful to us, that he hath revealed those things which are necessary to salvation: which all the wisemen in the world could never have found out, if God had not revealed them: learn and study these things, and if thou knowest Christ, bless God for this his wisdom; and eternal life. Men talk of wisdom: but he is wise that knows this, and he is a very fool that knows it not, though in Physics he have salomon's, and in Politics, the wisdom and knowledge of Achytophell. Paul desired to know nothing but Christ and him crucified: 1 Cor. 2.2. study thou this and how to live well. All thy life is to short to learn this as thou shouldst: therefore trouble not thy mind with things not revealed, and too high for the measure of thy capacity; but pass them all over with O the depth. The Philosopher while he gazed on the heavens fell into a pit on awares he that walks plainly walks surely. Pro. 10.9 Use 4. God knows the sighs, the groans, the tears of his children; they shall not lose the reward of their least obedience. So he knows the ways, the words, the thoughts of wicked men, and will set them in order before them at the day of judgement. He knows all things: thy heart, with what mind thou prayest, hearest, more by thee, than thou knowest by thyself. Thou mayst walk in a cloud before men, thou canst not before God. Beware the hypocrite. Use. 5. God is of infinite knowledge and power, fear him. Thou art asrayd, to offend or provoke, or jest at a wise man that is skilful in the law; but with a simple man thou art bold. And darest thou provoke God whose wisdom is infinite? And also his justice and power? This is Atheism. For didst thou think there were a God, and that he were wise and just, and able to plague thee, thou durst not offend him. Will a man keep a servant, who always anger's his Master, and laugheth him to scorn? So shalt thou be turned into hell, if thou darest despise our infinite 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 proof of the infinite wisdom of God: and that being most sufficient to & in himself, he needs not the counsel, nor the gifts of any creature; but gives all things to all, whereby they are, and are sustained: and ordains all things to and for himself. 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 glory for ever. Amen. The Ancients from hence prove the Trinity, applying the three propositions, to the three persons, and it is likely, that from hence, that Ancient depologie had original, which we use in our liturgy. Which jerom Hier. ep. ad Damasum. desired to be said in all Churches at the end of every psalm. Basil reports Basilius lib. de spi sanct. ca 7.27.29. it as a form of thanksgiving to have been in use from the time of the Apostles unto the which for the more confutation of the Arrians and Macedonians, was added by the Counsel of Nice that other versute. As it was in the beginning, is now, and ever shall be world without end. Amen. Cassianus who lived in Chrysostom's days, reports, Cassianus Monasti. Institut. lib. 2. qui est de canon. Noctur. orat. et psal. mod. cap. 8. that it was an ancient custom in the East Churches, for that prayer, as he calls it, to be said at the end of the psalm, by him that sung the psalm, with the silence of the people: but in the West Churches that the people standing up did usually with a loud voice repeat the same. Which I thought good to show that it might appear, that this use in our liturgy is from sound antiquity, and universal prescript of the East and Western Church. All things are of him, as of the Creator and giver: all things of nature and grace, all good things: not sin, but as it hath entity. For sin is not a thing separate, having a being and existence by itself as the creature; but it is in the creature, and a privation: and therefore though the Creature which is evil is from God as from the cause, yet the evilness and sin 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 chief end. This proposition is amplified with a comprecation. To whom be glory for ever: Amen. Wherein we have 1. The thing glory. 2. The subject to whom it is given, God. 3. The duration, for ever 4. The affection with which it is given, testified in this word, Amen. This word, Amen, is Hebrew, grown familiar in all languages: it comes of a root that signifies belief. It was used of ancient time in the end of prayers. Our Saviour so concludes that divine form 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 ancient times, to answer Amen, at the end of prayers and praises so loud, that it was a noise like thunder which may reprove our fashion, (arguing great coldness) who some one man excepted (qui supplet locum idiotae) can scarce be heard to pronounce the same. Hieron in prol. lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac. prope sinem. useth this as an argument why it should not be lawful for a Christian to applaud Idolatrous plays, because it is not fit to honour such things with that mouth, which hath said Amen, in the service of God. This word may be taken three ways. 1 as a Noun. 2 as a Verb. 3 as an adverb. As a Noun: so is it a name of Christ. Revel. 3.14. As an Adverb so is it used either in the beginning of our speech, for confirmation of that which is to be said, signifying verily, as our Saviour often used it: or in the end of our speech, as in prayer wherein we ask something of God, and then, as the speaking of it notes our consent to that which is craved, so the substantial meaning is to show our faith, in believing to receive that which we have prayed for: where upon some have said that this one word, is more excellent than the prayer itself, as our faith is more excellent than our desire, and yet I see not, but that faith itself is expressly contained in the prayer, otherwise how could we say, Our Father: Porf. in exporat. Dom. as a verb, and so it is as much as So be it, having the nature of a prayer; being in this sense, principally to be understood, at the end of praises and thankesg ving, 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 praised and glorified, so Psalm 92.1.2. and 95.2. and 96. through the whole Psalm, so Psal. 148. and 150. So Christ concludeth his prayer: For thine is the Kingdom, Power and Glory. So Paul often, Ephes. 3.20.21. etc. Use. 1. Thy being and preservation is from God, and he hath appointed thee to glorify him: Glorify him then in thy body and soul by a sober and holy carriage, and as thou hast received thy nature from him, so seek grace also from his hands, from whom all good gifts do descend, otherwise the ox and ass are as near heaven as thyself. Use. 2. Glory not in thyself, nor in any good thing thou hast: for thou hast received it from him, who though he hath granted thee the use, yet reserves the glory for himself. Art thou rich, beautiful? these are his gifts. Art thou holy? it is the Spirit that sanctifieth. Art thou wise and eloquent? It is God who giveth wisdom to the heart and utterance to the mouth. If thou wert equal to Eliah, Paul, Apollo's, thou mightest not be proud, but must give the glory to God. As the commendation of the brightness of the Sunbeam is not to be ascribed to the wall, on which it strikes: nor the words of wisdom to the teeth and lips of the speaker: nor the fairness of the picture to the pencil; so nor the praise of any good thing to us, in as much as it is from God, as the Author, and we but the instruments of the same. Use. 3. Glorify God's name: The first grace which Christ teacheth us to beg of God, is this, and it ought to be the chiefest aim of our whole life. We ought to prefer the glory of God before our lives, yea before the salvation of our souls, much more ought we so to institute and lead our lives, that God may be honoured by us. God hath endued thee with life and many good gifts; what glory hast thou brought to God or his Gospel? If none, it had been better thou haddest not been borne. Be you careful hereof, you professors of the Gospel: It is your profession. Be ware you commit nothing which may cause God or his Gospel to be blasphemed. If you should be covetous, proud, etc. as other men, it were as if the Sun should be darkened, and the Moon withdraw her light. Every little aberration in a professor is noted: Even as, though a thousand of the lesser stars be eclipsed, none takes knowledge of it, but if the Sun be eclipsed, every man speaks of it: So that which is not accounted of, in a profane man, from whom no goodness is expected; is intolerable in you, whose calling it is to set forth the praises of God. Be you affected with the glory of your heavenly father, as his true and dear children; and be you sensible of the dishonour which is offered to his name. Put on the affections of Phinees, David, Eliah, and of that holy woman, who died for sorrow, because of the dishonour which came to God and his Ark. 1. Sam. 4.21.22 It was good Hezekiah his salt not to render according to that which he received: 2. Chro. 32.25 for which God was angry, and punished it. See that thy praises be proportionable to the causes God gives thee of praising him. It is a sign of emptiness of grace, to be a niggard of our praises to God, who is our Creator, Preserver, Redeemer. Account no time long enough for this exercise. I mitate the Nightingale, who spends the night in praising the Creator, as if the day were not sufficient. Let thy heart, thy tongue, thy life praise God. It is he who hath given thee life, health, food, raiment, yea his own Son 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 ever. Amen. FINIS.