IN this verse are two things, 1. The Consolatory propositi­on, There is no condemnation to them which are in Christ. 2. A description of one of the Termes, namely, Who are in Christ, such as walke not after the flesh, but after the Spirit.

In the Proposition (as in all of this kind) there are 3. parts. 1. The subiect or Antecedent, To them which are in Christ, 2. the Predicat or Consequent, Condemnation, 3. the Bond, ne­gatiuely set downe, There is no.

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

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

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

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

[Page 3] To them which bee in Christ. In Christ, and by Christ, differ: by the first, effectuall Vocation; by the second, Iustification is vsually set forth. To bee in Christ, is to bee vnited vnto him: which vnion is spirituall, not corporall. Hee in vs by his Spi­rit, wee in him by our Faith.

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

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

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

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

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

It is the fashion of Christians distressed in Conscience, to exempt themselues from the communion of this comfort, as if it belonged to others, not to themselues, Vpon this Paul pro­fessedly [Page 4]changeth the manner of his speech. Doest thou beleeue in Christ with a true (though weake) faith? Thou shalt be sa­ued. Hold fast this faith: For euen as a halfe-penny is currant lawfull money as well as a shilling: so is the least true Faith of his weight and allowance before God. Therefore Paul else­where saith, There is laid vp for Mee a crowne of righteous­nesse. Yea, for Thee an holy and famous Apostle. Nay (saith Paul) 2. Tim. 4.8. not for mee onely, but for them also who loue the appea­ring of Christ.

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

[Page 5] Ʋse 4. Great is the Blessednesse and Securitie of the Godly: I say Securitie, not Carnal, whereby the feare of God is shaken off, but spiritual, wherby the feare of damnation is ouercom. There is no Condemnation to them: they haue peace with God, with themselues. Vnderstand, you blessed of the Father, your happi­nesse and reioyce: My life for yours you shall not perish. That tormenting flame, shall not touch one hayre of your heads: As the garments of the three men smelt not of the fire; so you shall bee most free. Remember this golden, this most diuine Sentence, and in all distresses of Conscience conquer yee. But thou wilt say: Alas, I am led captiue vnto sinne, what hope therefore? Indeede in thy selfe there is none; but in Christ there is plenty. When Satan shall trouble thee, looke vnto Christ, in whom thou art by Faith, and Inuincibly relye here­vpon: There is no Condemnation to men in Christ. See thou hast good euidence of thy being in Christ, and then re­solue that it is as possible for Christ himselfe to bee damned, as for thee. For thou art a part and a member of him, which to pe­rish is impossible. Examine thy Faith and Repentance, and la­bour to feele in thy heart, thy vnion with thy Sauiour. It is not enough to be neere him; thou must be in him. If thou finde so; Reioyce; be thankefull; and walke worthily.

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

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

• Affirmatiue.
• Negatiue.

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

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

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

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

[Page 6]Here we haue three things which bee of great reckoning in the Scriptures. 1. Vocation: They which are in Christ. 2. Iusti­fication: Shall not be condemned. 3. Sanctification: Which walke not after the Flesh, but after the Spirit.

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

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

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

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

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

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

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

3. Trauellers enquire for good Company: loth to goe a­lone, [Page 7]and yet loth to goe with euill Company, as with a Thiefe or a Robber. So beware thou of ill Company; as of Swea­rers, Drunkards, Whoremongers, &c. These will drawe thee out of the right way, for they trauell not to Heauen-ward. Let thy delight be in the Saints, and in them that excell in vertue, that thou maist the more cheerefully walke, Psal. 16. being holpen by their Prayers, and vertuous examples. As in a Teame, a good sure Horse, being among a sort of Iades, is many times made shuttle and vntoward: so looke for no furtherance in thy iour­ney to heauen, by the society of wicked men.

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

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

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

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

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

Faith also serues for a staffe to rest vs vpon. Wee stand and [Page 8]are stablished by Faith. Rom. 11.20. Children learne to go by the finger, or by a stoole; 2. Cor. 1.24. such a thing is Faith to vs. An old man will not goe out of the dores without his staffe: so, if thou neglectest Faith, thou canst neuer bee able to hold on thy iourney, of which wee haue an example in Peter, who so long as hee kept in his hand, in his heart this staffe, Mat. 14.30. walked on the Sea, but when hee let it fall, himselfe began to sinke.

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

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

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

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

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

[Page 9] Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ, or no, and so whether wee shall bee damned, or saued. When thou seest the Impe which thou hast grafted, to budde and leaue, and bring forth fruit, thou saist it takes well; so if thou bring forth Holinesse, the fruit of the Spirit, thou takest well, and art surely grafted into Christ.

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

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

Vse 3. There is nothing more irksome to the children of GOD, then the rebellion of the flesh, (though wicked men bee not sensible of it.) And many times, weake Consciences are so di­stressed, by the sense of their corruptions, that they doubt much of their estates. Let such wisely marke these words: Hee saith not, There is no condemnation to them, in whom there is [Page 10]no flesh; but which walke not after it: nor, saith he, there is no condemnation to them, which are not tempted, or which sin not; but which walke not after sinne: for the children of God must be tempted, and wee neuer receiue such Grace in this life, as not at all to fall, or sin; but not to walke after it, but to striue and resist it, and, if downe through weakenes, not to lye and wallow our selues, as swine in the mire, but by the power of the Spirit, to start vp, to wash away our spots in the Bath of Repentance, and euer after to bee the more vehement and strong against our corruption. It is not a willing seruice, which they performe vnto the flesh, when they are ouertaken, as a man willingly walkes in his Garden; but a most vnwilling, for the which, true Conuerts are often heard to sigh, mourne and lament, and are often seene with teares in their eyes.

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

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

The Argument is taken from an effect of our Being in Christ: Thus, [Page 11]

• They which are freed from the Law of Sinne and Death, shall not be condemned.
• But those which are in Christ, are so freed:
• Therefore they shall not be condemned.

The Minor is thus proued.

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

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

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

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

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

4. The Cause: The Spirit: The Law of Faith, say some, which may receiue a good Exposition. Others better interpret the holy Ghost: hereby prouing the Deitie of the third Person. Ambrosius. Pareus. Chrysost. Beza vnderstands it of the efficacie of the Spirit in vs, which is, saith he, the Grace of Regeneration. I take rather to bee meant here, the roote of that Grace, rather then the Grace it selfe: The roote I call the Grace of Holinesse in the Humane Nature of Christ, which vpon our vnion with him, is by the Holy Ghost conueyed vnto vs. For, Ioh. 3.34. Ioh. 1.16. hee receiued not the Spirit by measure, but is full of grace, and of his fulnesse wee receiue grace for grace. This I take to be the fittest Exposition. This Spirit is two wayes set forth. First, by the Subiect in whom it is. It is ra­dically in Christ. Secondly, by the effect; it is the Spirit of life: for if this flowe not vnto vs, we are but dead men; with this be­ing deriued vnto vs, both the worthinesse of Christs obedi­ence, and also power for the weakning and abolishing of sinne, [Page 12]that it reigneth not in vs, nor can condemne vs. And for this, I gesse, that our Sauiour is called a 1. Cor. 15.45. Quickning Spirit. For as wee haue to liue a naturall life from Adam, so haue wee to liue a spirituall life from Christ, being vnited vnto him.

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

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

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

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

[Page 13] Vse 3. Wee are now freed from sinne and and death, not simply, (so we shall hereafter be deliuered) but from the Law of Sinne. Wee be not so deliuered, that wee cannot sin or dye; but Sin cannot domineere ouer vs, nor damne vs, nor Death hurt vs. Lay vp this against the Day of tentation.

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

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

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

Vse 4. Those which haue not obtained this freedome, are most miserable. They are slaues, and that to the basest master in the world, which is Sin, and shall haue the fearefullest wages, which is Death: As nothing is more base then sin, so nothing is more bitter then death: How did sinne Tyrannize ouer Ammon, A­chab, Iudas, who could haue no rest; 2. Sam. 13.2. 1. King. 21.4. Iohn 13.30. but are sicke till they haue performed most shamefull seruices to their vtter ruine? Thou hast heard of the Gally-slaues of the Turke: How sweet is it to bee deliuered from such a bondage! But alas, What is the Turk [Page 14]to the Diuell? What is a Gally to Hell? What the labour of Oares, to the seruice of sinne, and torments of Hell? O the happines of them which are in Christ, that are deliuered from sinne and death! Haue we any enemies to these?

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

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

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

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

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

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

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

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

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

[Page 26] doctrine Whatsoeuer Christ did concerning the Law, is ours by Imputation so fully as if our selues-had done it, Mat. 3.15. & 5.17,18. As if he should say, Euery Tittle of the Law shall be fulfilled. If it require O­bedience, it shall haue it. If it threaten Curses, they shall be borne. The Precepts shall be kept, the Promises receiued, the Punishments endu­red, 2. Cor. 5.21.

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

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

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

[Page 27] Ʋse 4. Heere is singular comfort; for this is our due from this place. The Law must haue its right, before a sinner can be saued. We cannot of our selues fulfill the right of it. Art thou in Christ by Faith? Be of good comfort: Christ hath fulfilled it in thee, and thou hast fulfilled it in Christ.

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

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

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

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

• Death and life are immediately contrary.
• But these are the Ends of the Wicked and Godly.
• Therefore, the Ends of Wicked and Godly men are contrary.

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

Is death, By a figure, Meton. Effecti. bringeth, causeth, or endeth in death: [Page 32]For death is the end of sinne, though not the end of a Sinner: A wicked man sinnes not purposely that hee might be damned, but damnation followes his wicked doings.

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

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

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

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

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

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

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

[Page 33]Some thinke it a point of wisedome to beleeue nothing which they cannot fathom with their owne Reason, as the Co­rinthians doubted of the Resurrection: but Paul saith to such a one. Thou Foole, or, O Foole. 1. Cor. 15.36. Some thinke it a glory to dif­fer from other in opinion and to contrary them, as the Gala­thians in the point of Justification: Gal. 3.1. but Paul cals them fooles for their labour.

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

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

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

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

Will any man chuse him for a guide, which will lead into a [Page 34]ditch? But such a blind Guide is the Flesh: will any man com­mit his body or Goods to that bottome, which is steered by such a Pylot, which drownes euery vessell he gouernes? There was neuer any man followed the wisedome of the Flesh, with­out deadly danger.

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

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

IN this Verse is proued, that to bee Carnally minded is death or deadly: The Argument is from the Efficient Cause, Thus:

• That which is Enmity, bringeth Death.
• But the Carnall mindednesse is Enmity, Therefore, &c.

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

The Minor is the first part of the Verse, and it is proued from the property or Effect of such Enmity; Thus:

• That which neither is nor can bee subiect to the Law of God, is Enmity:
• [Page 35]But the Carnall man, neither is nor can be, &c. Therefore:

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

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

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

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

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

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

Vse 2. Here is the Reason why wicked men hate the godly: Mar­uell not, saith Iohn, though the world hate you. One would thinke it should be maruellous. But if they hate God: 1. Ioh. 3.13. Ioh. 15.18.20. surely they will hate vs, as our Sauiour shewes. Hee that loues mee, loues my Children and friends for my sake: And a malicious man will mischiefe, euen the Cattell of him whom hee hates. Doest thou hate any godly man? Ah wretch! Thy ill will is [Page 36]not originally and properly to them, but to God himselfe.

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

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

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

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

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

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

This is the Reason of the Proposition, from the effect and [Page 37]property of Enmity. It is vsuall for Enemies to crosse one an­other, and not bee subiect to them in any thing: Such are the conditions of wicked men; they indeuour to crosse God in his gouernment; they will not be subiect to his Law.

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

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

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

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

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

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

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

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

A. Carnall men hate not God as hee is Goodnesse: but as they apprehend something euill in him, and this is, that he is a Iudge, giues a Law, and punishes for the breach of it. The Adulterer, Drunkard, Blasphemer, &c. When they find the Law curbing them by the threats and maledictions of it: so that they cannot run on in their sin as they desire, and if they doe, that then they shall bee damned: then they hate the Law-ma­ker. Which hatred springs from Infidelity; for could carnall [Page 38]men beleeue that God would saue them, they would loue him. Beware therefore that there be not in thee an euill heart of vn­beliefe, to cause thee to hate God.

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

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

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

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

Vse. 8. Who is Gods enemy? Euen he that will not obey the Law, [Page 39]whether hee doe things contrary, as commit Adultery, Blas­phemy, &c. or leaue things commanded vndone, Ioh. 14.15.23,24. and in the number of these, comes our Ciuill men. Is't not pitty that such courteous and harmelesse creatures should go to Hell? Would a­ny thinke that such were Gods enemies? While they neglect the duties of the first Table, and inward Sanctification, GOD accounts euen these his enemies. And such haue nothing to ex­pect but damnation, if they Repent not. Math. 5.20. Luke 19.27. If thou bee Gods ser­uant, shew it by thy life.

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

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

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

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

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

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

A. Yes great reason. For wee cannot, because wee will not, and wee will not, from our owne corruption, which wee [Page 40]haue not from GOD, but from our selues.

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

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

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

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

Thousands of Rams and Riuers of Oyle will not please God; Micah. 6.7,8. but subiection to his Law will: If thou beleeuest. Vn­regenerate [Page 41]regenerate men please the Diuell: Pray thou for Renouation, that thou mayst please thy GOD.

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

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

First of the Concession.

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

The body. Corruption, or the vnregenerate part, say some. Chrysoft. Piscator. But not so; for when Paul cals corruption a Bodie, it is with [Page 51]an Addition, of Sinne, or Sinnefull, or Death. Rom. 6.6. Col. 2.11. Rom. 7.24. Heere it is for the Masse of Flesh and Bloud, the Naturall bodie. 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 sinneTho. Aqui. et an­te eum Aug. loco modo citato.. But dead is more, we dying euen from our birth; death hauing made his seisure already because of sinne remaining.

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

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

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

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

[Page 52] But the Spirit is life for righteousnesse sake.

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

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

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

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

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

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

Wicked men are afrayd to dye, yea, they would liue here for euer, because they haue no assurance that when they dye, their soules shall ascend into Heauen: But Gods Children, [Page 53]though they feare death, yet they ouercome that Feare, and desire to dye, being well assured, that by death, their soule as a Captiue shall be deliuered out of Prison: and as a Bird, e­scape out of the Cage of the Body, into the celestiall Para­dise, as the Soule of Lazarus: not so the soule of Diues, which went into euerlasting tormenting flames.

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

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

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

[Page 54]We lament the bodily death of our Friends: here is cause of lamentation when their soules dye also. If a house be burnt with the goods, all haue compassion: but if the Owner also, his Wife and Children be consumed with the fire, wee cry out Alas. So when the soule and all perishes, here is matter of griefe. For this, (as many thinke) was Dauids mourning for Absalon, 2. Sam. 18.33. because as his body hung fearefully on the tree, so his soule might hang in hell for ought hee knew. O, what a sweet Comfort is it ouer our Friends departed, if they haue dyed well, with tokens of Grace! Labour thou for such a death, and be carefull for thy soule. A dead body is a gastly thing to behold; a thousand times more vgly, if it could be discerned with bodily eyes, is a dead soule; such is euen like the Diuell.

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

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

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

Two things are supposed: 1. That the Spirit of God is in [Page 55]them. 2. That Christ is risen by the power of the holy Holy Ghost. Verse 9. Of the former of these before. The later is a part of the Creed, which I purpose not to runne into at this time.

The Conclusion declareth the Argument: Thus:

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

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

Here two things

• 1. The Action. Quickning.
• 2. The Amplification.

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

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

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

Your mortall bodies: Aug. Epist. 57. Dard. that is, soules dead in sinne, say somePiscator.: but thats too hard. Your mortified bodies, say othersSarcerius.; but better, your mortall, that is, your base, vile bodies, subiect to dying: They shall be quickened. That is their naturall body shall rise a Spirituall1. Cor. 15.44., and their mortall shall put on immortalitie1. Cor. 15.54., so that they shall haue no death nor mor­talitie.Vt non solum non sint mortua, sed ne mortalia, Anselm.

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

By that his Spirit which dwelleth in you: That is, by reason [Page 56]of their vnion with Christ, through the Spirit.

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

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

2. Tim. 2.18.; and many yet doubt of it. To all which I say, Consider the Author, and cease to Doubt: Paul illu­strates it by naturall things: As Wheat dyes and riseth1. Cor. 15.36.37,38.: so the dayDies moritur. in noctem, &c.: Trees also wither and re-flourish. Why not our bodies: we hauing a Promise?

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

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

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

Ruffinus saith, that his people, in repeating the Creed would [Page 57]say, I belieue the resurrection of this FleshCarnis huius, Ruff. in exposit. simbol. inter ope­ra Cypr.: as though they had clapt their hands on their breasts. So Paul saith, This Corruptible1. Cor. 15.54.. But some will say: Some men are lame, some deformed; shall those bodies rise so? I answer: The same in substance shall rise, not in infirmitie. Lazarus without his sores, Mephibosheth without his lamenesse: Such things shall be taken away in the elect: for defect and deformitie cannot stand with that glory. And for the Reprobate, it is thought by some Diuines to be probable, that their defects shall not be supplied, but suffred, for the encrease of their shame and punishmentTilen. syntag. disput. Theolog. parte altera loc de Resurrect. Thes. 37..

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

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

We must all rise. How wouldst thou rise (which readest these things?) wouldst thou rise with feare and terrour, or with ioy and confidence? If thus: then repent and forsake thy sinnes, and thou shalt. For the hope of such resurrection de­pends vpon an holy Conuersation. Alasse! what shall be­come of thee, thou Drunkard? &c. When thou dyest, thou hast done: but God hath not done with thee. Thou shalt no sooner peepe out of thy Graue, but thou shalt see him come to judge thee, whom thou hast pierced, despised, disobeyed. [Page 58]What Confusion shall it be vnto thee! Thinke of it and re­pent: lest at that day thou wish thou hadst beene a dog or a toad, for that shame and condemnation thou shalt then vn­dergoe.

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

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

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

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

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

A. Because the Spirit of God would driue men from Sinne, by that which is most fearefull, which is Death. The remembrance of Death doth more forcibly moue the minde, then the remembrance of Hell; though hell bee a thousand times more grieuous then Death. For our Affection is moued [Page 62]according to our knowledge of the thing: That which most wayes is knowne, affecteth most: wee know hell onely by Faith: but wee know death to bee fearefull, by Faith, by Reason, and by Sense. By Faith, because the Scripture de­clares it: By Reason; because it is a separation of things, so neerely and naturally ioyned and consenting. By sense; be­cause we feele it growing vpon vs euery day.

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

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

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

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

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

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

It is the nature of Sinne not to bee driuen away, without force and violence: A few angry lookes, and sharpe words will not doe it. You may rate away your dogge, but sinne will not stirre for words, as appeares in many, who will speake bitterly against their sinnes, and themselues, with Beast, [Page 63]Wretch, &c. and yet anon to the practice of them.

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

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

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

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

We weede our Gardens, and are euer weeding. Sinnes are ill weedes, and grow apace; our hearts are a Step-mother to Goodnesse, and a naturall mother to Vice; therefore be al­wayes dealing with it. The Captaine that batters the Ene­mies [Page 64]Fort a day or two, and then giues ouer; giues the more courage to the enemie, and loseth his labour. So is it if wee continue not our course of mortification. Elisha was angry with Ioash for smiting the ground but thrice with the arrows. 2 King. 13.19. O, saith be, thou shouldest haue smitten fiue or sixe times, and then thou shouldest haue smitten the Aramites till thou hadst consumed them. So, leaue not thy sinnes till thou hast con­sumed them, lest they consume thee.

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

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

THe latter part of the verse going before is here prooued: namely, that such as mortifie the deeds of the bodie by the Spi­rit, shall liue. The argument is taken from the proper subiect of the life before spoken of; that is, the sonnes of God. Thus,

• The Sonnes of God shall liue.
• But they which mortifie, &c. are the sonnes of God.
• Therefore they shall liue.

The Minor is proued thus,

• They which are led by the Spirit, are the sons of God.
• But they which mortifie, &c. are led by the Spirit. Ther­fore.

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

[Page 65] Led. Those things are said to be led, which are mooued by a superiour instinctAquin. in locū., which is either Common or Proper: of the common, all men, the Reprobate, yea, beasts are parta­kers. The beasts come to Adam Gen. 2.19., to Noah Gen. 7.8,9.: the Beare slaies the Children2. Reg. 2.24., the Lyon the old Prophet1. Reg. 13.24. by this common instinct. The proper is that, whereby the elect children of God are mooued to beleeue, repent, &c. This is here meant.

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

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

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

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

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

doctrine They which follow and obey the counsell, prescriptions, and pre­cepts of the Spirit, are the sonnes of God, Ioh. 1.12. Ioh. 6.45. [Page 66]1. Ioh. 3.9. Now it is the Spirit which workes faith, teaches and begets vs.

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

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

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

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

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

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

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

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

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

To feare: Seruilely; Againe, that is, yet, still, or more, as if he should say; the Holy Ghost doth not still lead you as ser­uants to feare, by the preaching of the Law, for not obeying it. For the preaching of the Law, is the true cause of seruile, not filiall feare. And here the Apostle alludes (I take it) to the time of the Law and the giuing of the same.

But you haue receiued the Spirit of Adoption: He should haue said, of Liberty; but hee saith more, of Adoption: for Chil­dren are free. Children are either Naturall or Adopted: Na­turall; so the holy Child Iesus is the onely Sonne of God. A­dopted; so are we the sonnes of God.

Adoption is a lawfull Act, imitating nature, found out for the comfort of them which haue no children: Adoption and Arrogation (which are Termes of the Ciuill Law) differ. A­doption is of those which are vnder the rule of others: Arro­gation [Page 68]is of them which are sui iuris. The Holy Ghost is called the Spirit of Adoption, because it works both it, and the sense of it in vs.

In whom: That is, by whom, whereby. We cry: not say; for so may a Reprobate: but Crying notes affection. Abba Father. Abba, is an Hebrew or Syrian word, which signifies, Father. Father, is added in Greeke, either to note the Sanctification of all LanguagesChrysost.: or of all people, Iewes and GentilesAnselm., or a double paternity, of all by Creation: of the Elect, by GraceLyra.: or earnestnesse in calling vpon GodMartyr., or an Expo­sition; as Abba, that is to say, FatherBeza..

The sense. The Regenerate might obiect: Wee feele the Spirit working feare in vs: But, saith the Apostle, you haue also the Assurance of Adoption, They which haue onely the Spirit of bondage, are driuen by feare: you by the Spirit of Adoption, are led by loue.

doctrine The Regenerate haue the Spirit of Adoption, whereby their feare is moderated, and they enabled, to cry Abba Father, Gal. 4.6.

Vse 1. In all the Elect, which are of yeeres of discretion, the spi­rit doth worke the Slauish Feare, before the filiall assurance, as appeares in that example of the Iewes, in the Acts, Act, 2.37. who first are terrified, and after comforted, in assurance of forgiuenesse. All are brought to this exigent, more or lesse, that they may acknowledge they stand in neede of Christ, and be stirred vp to seeke him. Such as were neuer afrayd, were neuer assured. Didst thou neuer feele the sting of an accusing Conscience terrifying thee, though thou hast beene a lewd wretch? Sure­ly Iudas was neerer Heauen then thou; and to this thou must come, before thou canst haue the Comfort of a Sonne. For as the needle makes way for the thread; so feare for comfort, the spirit of bondage, for the Spirit of Adoption.

Vse 2. The preaching of the Law without the Spirit, hath no power to strike feare into vs: when thou art terrified; it is the Spirit that so applies the Law, either to bring thee to Christ, or to despayre and euerlasting Confusion.

Ʋse 3. As none haue the Spirit of Adoption, which haue not had the spirit of bondage: So many haue the spirit of bondage, [Page 69]which haue not the Spirit of Adoption. Note this. Many doe diligently resort to the hearing of the Word; and are afraide to doe o­therwaies; they deale Iustly, liue temperately, &c. and dare not deale falsely, or riotously, &c. and yet are not Regene­rate. Why? What is it makes them doe thus? Only Feare. They haue the spirit of bondage; they are afraid of Hell; and hence comes this obedience, which is onely slauish. But if they doe not these things, for the loue of Iustice also, they cannot be saued, neither their obedience accepted.

The Children of GOD feare hell: but their obedience comes more from Loue, then from Feare: Yea though there were no Diuell, Hell, Iudge to be feared, yet would they obey the commandements of their God: and their feare is also moderated by Faith: whereby they beleeue the pardon of their sinnes, and obtaine this priuiledge to be the Sonnes of God.

The estate of a Sonne is discerned by Confidence in Prayer. Such a one is able (notwithstanding feare) to cry Abba Father. He that can (I say not, speake the words with a lowd voice, for so may a Parrat, or Hypocrite, Mat. 7.21. but) cry with intention of heart, as well as contention of voice; and can come into the presence of God, as a child into the presence of the Father, hath the Spirit of Adoption.

This is wonderfull hard to doe: As for Instance. Thou fee­lest Corruption rebelling, thou remembrest, how thou hast actually transgressed aboue number: thou hearest the threat­nings of the Law: thou knowest that God is of pure eyes, and most iust: hence thou fearest, and art almost confoun­ded. Canst thou in this Conflict, turne thy selfe to God, as to thy gracious Father, and that with confidence of his mer­cie? Thou hast a certaine signe of thy Adoption: For in such estate, our Nature is to flye from God, as Adam: but to embrace God euen then when wee are so terrified, is the worke of the Spirit, by Faith.

Canst thou with a childes affection cry Abba Father? I dare vndertake, that God cannot but shew himselfe as a Fa­ther, in hauing compassion. What earthly Father could des­pise the voice of his Child falne into danger? Much more [Page 70]will our Heauenly Father regard the cry of his children. In a fearfull estate then are they which neuer pray, or as Hypo­crites onely with the mouth, and not with the heart.

Thou callest vpon God with Abba Father: Remember that wicked children are a dishonour to their Parents: Degene­rate not thou from the Nobility of thy Father, whose honour it is to haue godly children. If thou callest God Father; 1. Pet. 1.17. then passe thy time with feare and care to obey him.

Vse 5. This ouerthrowes the Popish manner of Praying: as, Blessed Virgin, Holy Mother of God help vs. Saint Peter helpe vs, &c. From what Spirit should wee thinke these prayers come? Luke 15.18. Not from Gods; for that teacheth to cry Abba Father. The Prodigall Sonne saith, I'le goe to my Fa­ther, and say to my Father: and his Father meetes him. Hee had an Elder brother, and knew many seruants; but he seeks onely to his Father.

THe Sonnes of God cry Abba Father: here is the Ground of such praying: which is the witnesse of the Spirit with our spirits, that we are the Children of God. This is the very roote, from whence springeth confidence in Prayer to God: and the more or lesse wee heare and feele this witnesse, the more or lesse assurance haue we and boldnesse in Prayer.

Here are two things. 1. The witnesses: which are two: 1. Gods Spirit, which performes two Offices. 1. It seales vp our hearts in assurance that we are Children: then it opens our mouthes to pray. 2. Our Spirit, which is our Regenerate part. These witnesses are two, that we might be the more confirmed.

2. The Thing witnessed: That wee are the Children of God.

The Spirit it selfe: that is, the Holy Ghost.

So witnesseth: Not by an outward voice, as God of Christ: nor by an Angell, Mat. 3. Luke 1. as to the Virgin Mary: but by an inward and secret inspiration, raising in our hearts a Confidence and perswasion that God is our Father, and we his Children.

[Page 71] With our spirit: Not to our eares: but to our spirit: 1. Thes. 5.23. nor this onely, but with our spirit: Our Spirit is a witnesse, whose testimonie is then good when confirmed by the Holy Ghost. Our Spirit: not our Soule, but our Regenerate part so called.

The witnesse of the Holy Ghost is the worke of Faith: Reu. 2.17. the witnesse of our spirits the sense of Faith wrought. This is better felt by experience, then expressed by words: known altogether, and onely to them which haue it: for mee to speake of this to them which haue it not, were as if I should speake a strange language.

That we are the Children of God. Not that wee shall bee, or may be: but are; in the present Tense.

doctrine The Holy Ghost witnesseth with them which are Regenerate, that they are the Children of God, 2. Cor. 1.21. 1. Ioh. 3.21. Ephes. 1.13. & 4.30.

Vse 1. The state of Gods Children is full of sweet certainty and assurance. He that hauing a cause to be tryed, hath two suffi­cient witnesses, doubts not of the day. Now Gods Chil­dren haue two witnesses, omni exceptione maiores: 1. Their owne Spirit, which is not to be contemned: (for if Consci­ence a naturall thing be a thousand witnesses: much more the Spirit, which is a supernaturall power giuen of God.) 2. The Holy Ghost, which cannot deceiue, or be deceiued, witnesseth with our spirits.

It is maruellous then that the Church of Rome denyeth assurance to Gods Children: What though some haue bragged of assurance, that haue beene deceiued? Doth it follow therefore that none are sure? There bee some poore and base; are there therefore none rich? And what though my very name bee not written in the Scripture: Thou Tho­mas, Thou Iohn shalt be saued? It is not conuenient: What a huge Volume should the Bible be, if euery Saints name were there written? It is not necessary: because all particulars are included in their Generals: As he that saith, All my Children are here: meanes euery one in particular, though he name them not: So God, that saith All Beleeuers shall be saued: Meanes euery one, as though they were named.

And yet the Scripture doth speake in particular. If thou [Page 72]Confessest, &c. Thou shalt be saued. When the Law saith; Rom. 10.9. Thou shalt not Kill, Steale, &c. Euery one is to take it spo­ken to himselfe, as if he were named: Why should not such particulars in the Gospell be also so taken? True, say the Pa­pists: If you beleeue; you shall be saued: but where doth the Scripture say that you doe beleeue? Ridiculous! The Act of Faith is not set downe in the Scriptures, but the Obiect. The Faith which I beleeue is in the Bible. The Faith whereby I beleeue, is not in the Bible, but in my heart: and is not beleeued (for that were absurd) but knowne by feeling. We doe not beleeue that we beleeue, but wee feele it: as Paul saith; 2. Tim. 1. I know in whom I haue beleeued: hee knew by feeling, and this witnesse of the Holy Ghost in his heart with his Spirit.

• Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine.
• But the holy Ghost witnesseth with our Spirits, both of our Present, and also of our Future estate. Therefore, &c.

The Minor is proued by Paul, who auoucheth that the things which are prepared for Gods Children, are reuealed to vs by the Spirit, and: By the Spirit of God we know the things which are giuen to vs of God. 1. Cor. 2.9,10. What things? Faith and Perseuerance: Grace and Glory.

If Man should witnesse, or an Angell, there might bee doubt: but when there is such a witnesse as is the Spirit: wee ought not to doubt. The Flesh will doubt. The Spirit doubts not, but ouercomes doubting: and this is the state of Gods Children. They doubt from the Flesh: but from the Spirit they are assured through Faith.

If a man of a weake braine, were on the top of some high Tower; and should looke downe, it would make him won­derfully afraid: but when hee considers the Battlements or Rayles that keepe him from falling, his feare abates: So fares it with the Regenerate: when we looke on our sinnes, and so downe and downe to Hell: Alas! whose heart quailes not? But when we consider the brazen wall, of the loue, truth, and promise of God in Christ, wee may be assured without feare. Looke vpon thy defects, but forget not the truth and power of God.

[Page 73]Pretend not the Testimonie of the Holy Ghost, without thine owne spirit: nor contrarily, for they go together. Faith, Repentance, &c. are the Testimonie of Gods Spirit: if from these thy Spirit witnesseth, then it is currant. But if thou beest a Drunkard, a Sabbath-breaker, vncleane, &c. and saist the Spirit witnesseth thy Saluation: it is not Gods spirit: but a lying spirit: for such workes are of the Diuell: Gods Spirit indeed witnesseth; but the witnesse is, that they which doe such things, shall be damned.

THis Verse is a Confectary of that which is deliuered in the 16. Verse. The Confectary is inferred from the pro­per adiunct of Sonnes: We are Sonnes, Therefore Heyres.

Here are two things. 1. That we are heyres, in the first part of the Verse. 2. The Condition of the Inheritance: in the lat­ter part.

The first part is amplified by the Person whose heires wee are. The Heires of God: This is amplified by an Occupation. But God hath an Heire, euen Christ. True: and wee are Co-heires.

If Children, then Heires. Seruants looke for wages. Sons for the Inheritance. The Law of Nature giues the Inheritance to the Children. Municipall Lawes, it may be, to the Eldest: but by nature euery Sonne is an Heire: the eldest to haue a dou­ble portion.

Heires of God. An heritage, is a succession into the whole right of the dead: wee are Heires therefore of all the good things of God.

Q. But how heires, seeing God dies not?

A. We may say, that there is not the same Reason, of tem­porall and spirituall things: Temporall things cannot bee wholly enioyed without the death of the possessor: Spirituall things mayTho. Aquin.. For here such a one makes thee an heire (saith oneAug. Ser. 13. de verb. Apost.) not whom thou shouldst succeed beeing dead, but [Page 74]with whom thou shouldst liue for euer. And Ambrose ampli­fies it, Ambros. in locum. by the Parable in the Gospel, Luke 15.11. where the Father giues his Child his portion, while himselfe liueth. In earthly inhe­ritances, the Father dyes, giuing place to the Sonne. In hea­uenly, Sonnes must dye, that they may liue with their Fa­ther.

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

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

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

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

The excellency of this Inheritance is in foure things.

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

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

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

4. It is sufficient. Riches enough, such as the eye hath not [Page 75]seene, &c. Aug. Serm. de Tempor. And if it will suffice vs to be like Christ in glory, and to be where he is then must it needs be sufficient: for thus it shall be. 1. Pet. 1. 1. Cor. 2.9. Ioh. 17.

Here we are admonished of diuers duties.

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

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

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

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

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

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

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

Hitherto hee hath comforted against the Remainder of sinne: Now to the 31. Verse, hee remoueth the other [Page 76]impediment of our Comfort, which is the Crosse.

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

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

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

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

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

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

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

2. We suffer not alone, but with Christ. Wee are of his Order: Knights of the Crosse. It is comfortable to haue companions in trouble; we can haue no more comfortable companion I am sure then Christ, with whom I had rather bee vnder the greatest Crosse, then without him in the grea­test prosperitie: euen as where Man and Wife loue, they had rather liue together in a meane estate, then separated in the greatest abundance. God had but one owne Son, that came into the world without sinne, and yet hee could not [Page 77]get out of it without the Crosse: therfore be thou comforted.

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

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

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

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

There is great reason God should discipline vs. We should [Page 78]be mard without correction. O, what pride, what Hypocri­sy, Couetousnesse, Anger, Lust, &c. is in vs! These must bee purged out: Our Physicke, is the Crosse. If a Father see his child by a Pond side, hee takes it vp and makes as though he would cast it into the water, thereby to scarre it from the water. So God seeing his Children walking neere vnto hell by these vices, takes them as though he would hurle them in: throwing them at least into Purgatory, that is the Crosse, to make them afraide of sinne and hell. Alas! alas! how cold and dull are we in Prayer and the seruice of God! The Crosse is a meanes to cure vs of this lazinesse, and to quicken vs to all holy duties.

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

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

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

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

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

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

[Page 79] Vse 4. If Gods sonnes and heires must suffer, what shall become of the Reprobate? If hee spare not Moses one slip, nor Da­uid, his owne Children, how shall his enemies fare? If such as pray against sinne, and watch, be taken; shall drunkards, blasphemers, &c. which neuer take any thought to please God, escape? No certainely. If Ierusalem bee searched with Lanthornes, and razed; then Babylon and Rome must downe to the Ground, yea to Hell.

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

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

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

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

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

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

In vs. That is, our bodies and soules.

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

[Page 80]In the Comparison there are three things. First, the things compared. Secondly, the Issue. Thirdly, the Proofe.

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

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

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

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

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

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

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

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

No maruell, if the Papists differ in this from vs: when they differ from themselues. Ornelius Corne­lij a lapide, in lo­cum. For they affirme such a power to be in suffrings to bring forth glory, as in seed to bring forth [Page 81]fruit: and yet they say that the condignity of suffrings is not Naturall, but Morall: when as seed not Morally, but Natu­rally brings forth. Besides, they agree not whether this Me­rit bee onely for the dignity of the Worke, or onely for the promise of GOD, or partly for the Worke, partly for the Promise, or whether according to distributiue or commuta­tiue Iustice.

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

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

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

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

[Page 82] Vse 3. The godly man hath his suffrings heere, his glory after­ward. If in this life onely we had hope, we were of all men most miserable. 1. Cor. 15. The Motto of the Children of God, is Spero meliora. We are not destitute of comfort euen here, blessed be God: but this is nothing to that which is to be reuealed.

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

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

[Page 88]The summe is; that, the Creature shall not alway be sub­iect to vanity, but shall haue a manumission from bondage. Of the which deliuerance three things are declared. First, Who. The Creature; that is, This world. Secondly, from what: from Corruption; which is, a bondage. Thirdly, into what e­state; into the glorious libertie of the Sonnes of God. Some here note the time of the deliuerance of the Creature; namely, when the children of God shal be wholly set free: For though they haue here a freedome vnto righteousnesse from the bon­dage of sinne; yet they haue not the freedome of glory, which is from the bondage of misery. But it is better taken for the state it selfe, which shall be glorious: not the same with the childrē of God, but proportioned according to it's kind with them:

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

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

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

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

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

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

3. The third opinion, that all Creatures shall be restored. Esay 65.17. 1. Cor. 7.31, &c. (Remembred, that wee speake not of reasonable Creatures, nor of the Heauen of Heauens in this question.) This opinion [Page 89]hath also some Scriptures, but principally this now in hand.

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

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

Therefore I take the third opinion to bee most probable; if the restoring be onely to some singulars of all kinds. And [Page 90]whereas it may bee obiected why these of the kinds, rather then other? I would aske them also, why at the Deluge, these of the kinds rather then other, were preserued in the Arke?

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

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

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

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

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

But it is rather to be taken of Christians in generall: the Apostle neither in the precedent or subsequent verses spea­king [Page 91]of himselfe as of an Apostle, but as of a Christian: as in the next verse we are saued by Hope: which is not the prero­gatiue of Apostles, but of all Christians. We then; that is, we Christians, both of that, and all times. So here is an Argu­ment from the lesse to the greater, thus. If the Creature which hath not such sense of the glory to come as we haue, do abide the Lords leisure, expecting a day of deliuerance, then much more ought we to waite, &c.

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

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

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

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

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

The first fruites: that is, the Prelibation: A say, or taste, which we receiue here in righteousnesse, peace, and ioy, be­ing but a sip, in comparison of the full draught we shall haue hereafter. Saint Paul here alludes to the law of the first fruits, [Page 92]which were a pawne to the offerer of Inning his whole crop: Leuit. 23. so the first fruits of the Spirit which we receiue here in remis­sion of sinnes, is as a pawne to vs of receiuing the whole masse of Glory promised.

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

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

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

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

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

If then thou liuest in drunkennesse, whoredome, &c. and [Page 93]neuer lamentest, how art thou like any of the Saints? Paul had no such sinnes in regard of the outward act to answer for, yet he laments; How then canst thou which art notoriously guilty of these and the like sins, restrain thy eyes from teares, yea, thy heart from breaking? Thou couldst not if thou hadst the first fruites of the Spirit: Canst thou bee thus guiltie and laugh? Remember what was the end of Diues his mirth. Mourne, mourne, for Luk. 6.21,25. woe be to them which laugh, and blessed are they which weepe.

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

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

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

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

No woman with childe doth more exactly count her time; No Iew more earnestly lookes for the Iubilee; No seruant more desiredly wishes for the end of the yeere, then the Saints the comming of the Lord Iesus to Iudgement. The wicked desire it not, but tremble at the remembrance of it: neither doe they desire things spirituall, because they neuer tasted of their sweetnesse; as a Horse hauing Hay and Prouender de­sireth no better, because hee knowes no better. Hast thou [Page 94]tasted of the Spirit? Shew it in thy reioycing in it, in thy mour­ning for thy wants, and corruption, and in thy desiring in­crease of grace; and longing for the Day of the second com­ming of thy Lord Iesus.

IN this Verse and the next, is another argument vnto pati­ence from the most present help of the Spirit; as if he should [Page 99]say, Though you be afflicted, yet despaire not; for euen the Holy Spirit from Heauen helpeth you.

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

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

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

The Spirit: not good AngellLyra. nor spirituall man, as the MinisterIam. 5.14. sic Chrysost. tract. 6. in Iohannem.: nor spirituall graceAmbros., nor CharitieAugust., but the Holy Ghost.

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

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

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

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

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

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

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

[Page 100]2. Our sinfulnesse makes vs weake. An ill Conscience enfeebles vs, makes very cowards of vs. Iustine Martyr, when he was a Heathen, iudged by the fortitude and magnanimi­ty of Christians in suffering, that they could not bee subiect to vile affections. Where a good Conscience is, there wants no courage in suffering. If the Diuell can make vs wound our Consciences by committing sinne, then hee will easily driue vs, either to murmure or blaspheme, or despaire vnder the Crosse.

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

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

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

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

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

[Page 101] Ʋse 4. The Spirit helpeth our infirmities: The Vnregenerate shall bee sure of trouble without comfort: The Regenerate of comfort in Trouble. God will either mitigate their paines; or strengthen them to beare, or quite take them away. No man will lay so much weight vpon his Horse, as shall breake his backe. Much more will God be carefull of his children; yea, as hee will not suffer them to bee tempted aboue their strength, so he will giue an issue and deliuerance in due time. 1. Cor. 10.10. We shall not haue one blowe or fit more then we are able to beare. He that can endure but three fits, shall not haue the fourth.Non quarto die pati permittetur, qui scitur vltra non posse quam triduo tolerare: Ambrosius.

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

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

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

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

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

[Page 102]Christ and the Spirit, are as the Master of Requests, but in different manner: Christ by the power of his merit; the Holy Ghost by the efficacy of operation in vs. As a Schoole­master with his Schollers, so dealeth the Holy Ghost with vs: stirring vs vp to pray, and prompting vs with sighes, grones, and words fitting.

For vs: For our profit. Aquinas. Beza.

With sighes, that cannot be expressed: For their greatnesse; for as there is a ioy vnspeakeable: 1. Pet. 1. So also, a sorrow and ear­nest desire in the Saints, not to be vttered. Rather for their littlenesse, both because we scarce feele them, and know not what our hearts meane, and this is the fittest because of that which followeth; Toletus. Hee which searcheth the heart knoweth: GOD knoweth euery little striuing and groning. Euery sigh in Repentance though neuer so weake, is obserued by the Searcher of hearts.

doctrine The Doctrine. Ability to pray, is not of our selues, but the Ho­ly Spirit, Iames 1.17. Psal. 20.17. Zach. 12.10.

As the Eunuch vnderstood not what he read, without an Interpreter. Acts 8. Luke 11.1. So neither we how to pray, without a Teacher. Therefore the Disciples desire Christ to teach them how to pray. Mat. 20.22. And Christ tels the Mother of Zebedeus children, they knew not what they asked.

Vse 1. If there be any power in man vnto any goodnesse, then to Prayer; but not to Prayer. Therefore of himselfe to none.

Ʋse 2. Prayer is a great refuge in affliction; Is any afflicted? Let him pray.Iam. 5.13. So haue the Saints done, and haue been deliue­red. Moses at the Red Sea,Exod. 14. and fighting with Amalek, pre­uailed by Prayer.Exod. 17. So Asa, 2. Chron. 14.11. so Iehosaphat, 2. Chro. 20.12. so Hezekias, 2. Chro. 22.20. so our blessed Sauiour.Heb. 8.7. Therefore did the Heathen Mariners in a great stresse of weather reprooue the drowsines of Ionas, and rayse him vp to call vpon his God.Ionab. 1.

As in stormes, the Birds and Beasts flocke to the rowes, and the Mariner to the Hauen; so the Saints in trouble vnto God by Prayer. Not to pray is a signe of a wretch,Psalm. 14. so is it, by play and merry company, to seeke ease in trouble, as Saul by musike, and not from God by prayer. Let vs pray: we haue a Commandment, & a gracious promise to be heard. [Page 103]The Martyrs in their godly letters to their frends, write, Pray, pray, pray. The want of comfort is from the want of Prayer.

Vse 3. Prayer is a great trauaile of the heart: our Nature will not away with it, but vpon euery little occasion neglect it: seeke to the Spirit for helpe, and force nature.

Vse 4. Sighes are prayers: and the voyce not absolutely necessary, being but an accident: the substance of prayer is the desire of the heart. This the soule of prayer, words but the body, which without the soule is but a dead carkasse. If thy heart grone not; words are but babbling, & the hypocrites drawing neere. Many haue feruently prayed that haue spoken neuer a word. Moses at the Red SeaExod. 14., Hezekiah when he chatteredEsay 38,14.. An­na, Samuels mother,1. Sam. 1.13. her lips went, but no word was heard: she prayed seeretly in regard of words, openly in regard of her faithPrece occulta, sed manifesta fide..

If a man had the voyce of a Lyon, the eloquence of Apollo, the learning of Moses: it were nothing without the desire of the heart. Neither is prayer to be measured by either the multitude or sinenesse of words, but by the earnest grones of the heart: as in money, we esteeme the value of the piece, not the quantity. A little piece of gold is in value to a great piece of siluer. So, that prayer is to be preferred, which in few words hath a great deale of spirit.

When thou goest to pray, enter into thy chamber, that is, of the heart, saith Ambrose: no matter though the dore of thy mouth be shut, so the closet of thy heart be open. So this busi­nes is dispatched more by sighs then speeches; more by teares then words. Neither doth the noise of the lips please God better then the ringing of the bells, without the inward me­ditation of the hear [...].

A Father hath compassion vpon his sick child when he com­plaines; but when it cannot speak, but only weeps & grones, and looks vpon the father; this doubleth the fathers bowels. So the Lord heares vs when we speake, but when we cannot speake, but onely are able to grone, his compassions are dou­bled toward vs.

Vse 5. Tyrants may cut out our tongues, but cannot hinder and bar vs from prayer. For the sighes and grones of the heart are prayer.

HEre is declared the successe of the prayers and grones of the Saints: they are known and accepted. This is shew­ed by two reasons: The first, from the property of God, He searcheth the heart. The second, from the matter of their pray­ers, in the end of the Verse they pray and aske things accord­ing to his will.

He that searcheth the hearts. God searcheth; hee need not search to know; but because he knoweth, hee is said to search, after the manner of men, who search when they would exactly know.

Knoweth; There is a double knowledge attributed to God: of knowledge onely and of allowance, both are here meant. From this Reason:

doctrine God knoweth and approoueth the prayers of the Saints, Psa. 38.9. and 51.17.

Vse 1. God is onely to be prayed to because he onely knowes the heart: It is vaine to pray to Saints and Angels, who when we cannot speake, know not the meaning of our grones.

Ʋse 2. Beware of hypocrisie, we may deceiue men, but God is not mocked. The Hypocrite may make as faire a shew as the true Professour, as counterfet gold may glister as bright as the true. Nay, the hypocrite may make a fairer: as a pain­ted face may shew more beautifull then a naturall; but God searcheth the heart.

Ʋse 3. Sinne not in hope of secresie, for Gods eye seeth all things. euen the secrets of the heart. Thou mayest hide God from thy selfe, thou canst not thy selfe from God. The eye of man restraineth thee from euill: much more let the eye of God.

Ʋse 4. Iudge no man, for thou knowest not the heart. Be iustly cautelous, not vniustly suspicious.

Vse 5. Thou art condemned for an Hypocrite: God knowes thy heart. If thou canst say with Peter, Iohn. 21.17. Lord, thou knowest, &c. all is well. Thou art in grieuous distresse, and canst not pray. [Page 105]Canst thou sigh? This is prayer. And though nor thou, nor standers by can make any thing of it, yet God can and doth make much of it.

The least euill in the heart cannot escape his knowledge: so not the least good thought or desire. God knowes more euill by vs then we know by our selues, so also more good: for God is greater then our heart. 1. Ioh. 3.

When wee goe about to pray, we thinke to aske this and that: but many times something is forgotten. Shall this preiudice vs? No. Though we haue forgotten it: God who searcheth the heart, will finde it well enough and re­ward it.

Because he maketh intercession for the Saints, according to the will of God.

In these words is the 2. reason of the Application of the Grones of the Saints: because they grone for things accor­ding to the will of God.

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

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

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

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

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

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

[Page 106]If thou askest any thing; either thou shalt haue it: or if thou hast it not, it is not expedient for thee to haue it: and then GOD doth not thy will, that hee may doe his owne for thy good.

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

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

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

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

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

Worke together, not inuicem, betweene themselues: but to­gether, with God. Not of their owne nature, for so they doe not co-operate, but contra-operate, but beeing sanctified by [Page 107]God: Ansel. and therefore one takes the Verbe passiuely, are wrought: for indeede, take away God, and afflictions worke to our hurt.

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

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

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

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

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

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

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

2. Sinne also is cured by afflictions. The bloud of Christ indeede hath onely this vertue: but afflictions are said so to doe, because they driue vs to seeke the cure, being therefore [Page 108]called the medicine of the soule. They are of the best nature which are wonne by loue: but ten to one are brought to goodnesse by afflictions. Meliores sunt quos ducit amor, sed plures sunt quos corrigit ti­mor: Aug. Luk. 15.17. In prosperitie we grow rusty: The Crosse is Gods file to make vs bright. The Prodigall in pro­speritie forgets himselfe: but hauing gone to schoole to the Hogs-trough, he comes to himselfe. So did fellowship with the beasts teach Nabuchadnezzar humilitie, and the Dun­geon Manasses true Religion, who in their prosperity were proud and irreligious.

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

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

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

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

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

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

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

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

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

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

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

He predestinated. To destinate is to appoint a thing to a [Page 110]certaine end. To predestinate, is to appoint a thing to such end before-hand. Predestination is by Diuines vsually taken and vsed in their writings, for the whole counsell of God con­cerning the Elect and Reprobate: and this they doe for plain­nesse sake. Here it is vsed onely for Election: neither doe I obserue it otherwaies vsed in the Scripture.

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

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

There are three Doctrines here concerning Predestina­tion.

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

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

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

Vse 1. We should be comforted vnder the Crosse, because it is a Conformitie with Christ. God hath many sonnes: but one onely Sonne without sinne, yet not without the Crosse: He came into the world without sinne, but he could not get out [Page 111]of the world, without the Crosse. Should we which are sinfull, then looke to be free from Crosses? We vse to be most tender ouer our first child; Christ was the first begotten: yet God neuer abased any of his second sonnes, as he vsed him. If we be vsed no otherwise then was Christ, wee haue no cause to complaine.

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

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

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

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

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

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

Ʋse 3. As thou wouldest be like Christ in glory, so endeuour to be like him in holinesse. Examine thy selfe. Christ was hum­ble. It may be thou art proud, disdainfull: witnesse thy vaine apparell, and arrogant behauiour. Christ spent whole nights [Page 112]in Prayer: Thou spendest them in riotousnesse and luxury. Christ was often in the Temple: thou hadst rather bee any where then at Religious exercises. It was meat and drinke to him to do his Fathers will: to thee to do thine owne vile will. What likenesse is here? this is not to be conformable, but con­trary vnto him. Doest thou thinke to bee like him in glory, which liuest thus? That that body of thine which thou hast made an Instrument of Whoredome, Drunkennesse, &c. shall be endued with his glory? No, no. It is as possible for thee to bee saued, liuing thus, as it is possible for Christ to be like thee.

That hee might be the first borne among many brethren.

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

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

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

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

Here are three things. 1. Christ is the first borne, Colos. 1.18. [Page 113] Reuel. 1.5. We are his brethren, Iohn 20.17. Heb. 2.11. We shall be like him, 1. Iohn 3.2.

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

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

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

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

THe Elect are Predestinate to bee conformable to the I­mage of Christ: this Conformity is, when they are cal­led, Iustified, and glorified, of which speakes this verse. And [Page 114]so is absolued the whole order of our saluation. God purpo­seth to saue some of mankind falne. These he fore-knoweth, these fore-known he predestinateth, these he calleth, iustifieth and glorifieth.

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

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

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

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

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

Q. But where is Sanctification?

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

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

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

[Page 115]I purpose not to common place of the Nature of these gra­ces, but onely to speake of their Connexion and Relation, one with and toward another: which are so linked toge­ther, that they follow and conuert Affirmatiuely, and Ne­gatiuely, from the first to the last, and from the last to the first, as in a chaine of diuers linkes, if yee draw any one, the rest follow.

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

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

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

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

But whence hast thou this Collection? Not from God and his Word; but from the Diuell, and thine owne Ignorance: For put the case, thou wert on the top of an high Tower: God hath predestinated, that thou shalt come safely downe, or breake thy necke in comming downe: Wilt thou now leape downe vpon this reason, neglecting the ordinary way? I trow thou wilt not trust thy body vpon these termes; then art thou mad so to trust thy soule. God hath predestinated that thou shalt liue to the end of this present day, or that thou shalt dye before night; Wilt thou vpon this drinke poy­son, [Page 116]&c. saying, Why, If GOD haue predestinated that I shall liue, I shall liue though I eate poyson. If I doe dye; then I shall dye though I be neuer so carefull. If thou beest in thy right minde, thou wilt not doe thus.

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

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

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

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

Ʋse 4. Vocation and Iustification, are antecedents to Glorificati­on, Consequents to predestination. Here is a Chaine of foure linkes: the two extreme, Predestination and Glorification, are in the hands of God, the two middle are let downe to vs, by which we may equally be drawne to both the ends, as a man may by a Riuer either goe downe to the Sea, or vp to the Spring head. Art thou called and Iustified? Then thou [Page 117]maist be sure of thy Predestination past, and Glorification to come.

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

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

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

About the coherence most Interpreters iudge thus; that here is a proofe that God is with vs, because he hath giuen vp his owne Sonne for vs: and then the argument is taken from the signe, not probable, but necessary and infallible. This is very true. Yet is may be very fitly conceiued thus. (viz.) That the Apostle doth answere an Obiection, which might [Page 122]bee made from the Verse going before.

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

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

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

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

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

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

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

[Page 123] doctrine The Doctrine. Out of the Supposition. God hath giuen to death his owne Sonne for vs, Rom. 5.8.

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

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

Now to the Argument.

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

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

[Page 124] doctrine To whomsoeuer God giues Christ, he giues all good things: For all things are in Christ, 1. Cor. 3.21,22,23. Col. 1.17,19.

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

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

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

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

Thou mayest haue gold and siluer without Christ, but no comfort without him: Whom if thou hast, thou mayst eate with peace, and drinke with peace, and with peace and [Page 125]comfort possesse gold, siluer, house, lands, rich apparell; for they are thine owne in Christ.

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

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

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

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

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

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

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

But our reading is best and most approued.

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

[Page 126] Shall lay to the charge: Shall accuse, shall sue, shall call into the Law, shall endite, shall arrest, that he may accuse? This is very Emphaticall: There is no place for accusation, much lesse for finding guilty and condemning. [...]. Of what should Gods children be accused? Of old sinnes; not of false things, but of such whereby Satan and our Consciences (the Accu­sers) may bring vs to desperation.

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

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

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

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

No accusation can hurt beleeuers. Who shall accuse them? Who? Inow I warrant you. The Diuell and wicked men: who will sift vs, as a man sifts his corne, and search into vs, as Laban searched Iacobs stuffe; and when they can finde no­thing worthy of Accusation, they will inuent false things. But thou wilt say, Alas, that which the Diuell and the world ac­cuse me of, is too true, mine owne conscience also accuseth me. Be it so: but doest thou beleeue and repent? Then God Iustifyeth thee, not onely from false, but against true accu­sations. [Page 127]Bee they true or false, they shall neuer hurt vs, for he from whom there is no appeale, hath acquited it.

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

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

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

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

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

2 A Reason. Which is, because Christ is dead: The Inter­preters for the most part do place the force of the Reason in [Page 128]the Intercession of Christ, which they oppose to Condemna­tion: as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers? Beza. But vnder correction, I thinke the reason principally to bee in the death of Christ, by which we escape death: and the Resurrection, Session and In­tercession to be ended by way of Amplification, for the cause alledged. The words are parts of the Catechisme. The sense is thus to be conceiued: Alas, sayth the weake Christian, mine owne conscience, the Law, the Diuell accuseth me, Yea but God iustifies thee, saith Paul. What, a sinner? How can that be, sauing his Iustice? for sinners are to bee condemned by the Law. True, saith Paul; but Christ is dead for vs, and so hath made satisfaction: for as it is well obserued by Caietane, that these words For vs, are to be referred to euery part of the An­swere, he dyed for vs, rose for vs, &c.

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

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

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

Thou mayest securely rest in his death, because he not one­ly dyed, but rose againe, which though it did adde nothing to the price which was payd in his death, yet it is a demon­stration [Page 129]of the sufficiency of it, and thereby a confirmation of thy comfort: for if he had not rose againe, his death had done vs no good. If death had ouercome him, how should wee sinners haue escaped.

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

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

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

Ʋse 3. Saints are not our Intercessours, but Christ: therefore goe [Page 130]to Christ alone: Can they more loue and care for vs, then Christ? They not heare, nor vnderstand vs, neither haue wee in the Scripture precept or example to require their interces­sion; and if any helpe or comfort were to bee had this way, Paul doubtles in a place so fit would first or last haue mentio­ned it. If any man sinne, saith Iohn, 1. Ioh. 2.2. we haue Christ an Aduocate. He doth not say, You haue me, or the Virgin Marie, an Aduocate, but Christ. Maluit se ponere in numero pecca­torū, vt haberet Aduocatū Chri­stum, quam pone­re se pro Christo Aduocato, & in­ueniri inter dam­nandos superbos. August. The Apostle had rather put himselfe among sin­ners, that he might haue Christ his Aduocate, then put him­selfe for an Aduocate, and so be found among them who are to be damned for their prid

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

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

IN this verse and the two next, the Apostle remooueth the second Tentation arising from the presence of euill, name­ly, of the euill without vs, from the Creatures. The coherence Pareus maketh to be thus: A weake Christian thus obiects: [Page 131]Though God loue vs, and Christ pray for vs, yet wee are sub­iect to famine, nakednes, pouertie, a thousand troubles. Paul answers, What then? This is the condition of the Church; we are neuerthelesse beloued for this; yea, we are more then Con­querors.

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

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

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

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

From the loue of Christ. Many of the ancient, and of the late Writers (especially Popish,) expound it of our loue to Christ; which if it be the Genuine meaning (as Martyr saith) it is nei­ther vnfit nor impious) then I wonder they should say it is presumption, to affirme that we are certaine of perseuerance; in as much as Paul speakes in the person of all Beleeuers. But [Page 132]I take it to be meant principally and most properly of Christs loue to vs, or of the sense of it in affliction, as some interpretPiscator. Rollocus.. If it were meant of our loue, the comfort were not so greatGrynaeus.. Also the like phrase elsewhere Vers. 37. & cap. 5.5. approues this Exposition. Far­ther, the word separate cannot properly bee spoken of our loue. For wee are separated from another, not from our seluesOleuianus..

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

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

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

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

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

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

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

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

[Page 133] Vse 1. The disposition of godly and godlesse men are different. Where the godly are most bold, there wicked men are co­wards; and where the godly are most afraid, there the wicked are most bold. In sinne the child of God quakes and feares: there the wicked man is bold. In Aduerfitie the childe of God is bold; there the wicked mans heart is in his hose (as we say.) When Moses comes to Pharaoh that hee should let Israel goe. Hee knowes not, nor cares for God, nor will let them goe. But when the plagues come: Then, Pray for me, Moses; Goe your wayes: Take what you will, euen the wealth of Egypt.

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

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

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

The sense of the loue of Christ, made the Martyrs esteeme Tyrants, as Gnats or Fleas, and torments as the flea-bitings. 1. Tyrannos, ip­sumque adeo Ne­ron, velut quos­dam Culices aesti­mabat. Chrys. Hom. 2. de laud. Pauli. Tertullian of his times saith, Accusatio votum est, & poena feli­citas, Tert. ad­uersus Gentes, non procul ab initio. Apolog. that to be accused, was the wish of Christians; and punishment for Christ, they accounted feli­citie. A certaine woman running in all haste, with her child in her armes, being asked the cause, O, saith shee, I heare a great sort of Christians are appointed to be martyred, and I am afrayd, lest I and my little one come too late. When the Emperour Valens banished Basil, and the Tribune threatened death, I would, said Basil, I had any thing of worth, I would [Page 134]bestow it on him which should cut Basils wind-pipe: And when he had that Night giuen him to deliberate, answered that he should be the same man to morrow, and wished that the Tribune would not be changed. Chrysostome being in ba­nishment, by the meanes of Eudoxia the Empresse, wrote to a Bishop called Cyriacus: and vpon occasion, tels of his reso­lution, before he was banished: I thought with my selfe, saith he, that if she will banish me, The earth is the Lords: If she will saw me asunder, I remembred Esay; If drowne me, Ionas came to my minde: If stone me, I thought of Stephen: If be­head me, of Iohn Baptist; If take away my goods; Naked came I out of my Mothers wombe. Thus did this holy Bi­shop fore-arme himselfe. So ought we to doe, that if God appoint such times for vs, we may not thinke it strange.

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

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

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

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

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

In this report of the sufferings of the ancient Church, we haue three things. 1. The greatnesse of their sufferings. They [Page 136] were killed: amplified by a similitude, As sheepe to the slaughter. 2. The cause; Not for Their Sinne, but for Thy sake. 3. The continuance, how long? Euen all the day long.

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

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

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

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

And are counted as sheepe to the slaughter: Not innocent, hum­ble, ready to heare and follow Christs voice, as elsewhere the terme sheepe is taken. The enemies of the Gospell doe not so reckon of vs; but here it is meant as in that saying of our Sa­uiour, Math. 10. I send you as sheepe among wolues. Therefore called sheepe of the slaughter: That is, Tyrants make no more rec­koning of the taking away of our liues, then a Butcher doth of cutting the throat of a sheepe. Some sheep are good for store, some for slaughter: we are not counted for store: Happy were it if here were alwaies store of beleeuers, their liues would much profit the world. Gene. 18. If there had been found in Sodom ten such store-Christians, it might haue stood to this day: but the world vseth not to spare such; but as a Butcher kills a sheep, without making conscience of the effusion of the blood of it: [Page 137]nay, hee thinks well of his worke, and is glad when hee hath done it: So Christ saith, that Tyrants shall kill Christians, and thinke that thereby they haue done good seruice to God.

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

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

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

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

Ʋse 3. Martyrdom & Persecution is, when not for our own sake, but for Christs sake vve suffer patiently. There are two prin­cipall [Page 138]things required in a Martyr; 1. That his doctrine be true. 2. That his life be holy.

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

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

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

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

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

Ʋse 5. All that beare the face of the first Adam, are subiect to suf­frings: but when we beare theface of the second Adam, then are we much more subiect. If thou be a Christian, account of suffrings, and that thou hast not suffred inough till thou suf­fer death. The Wheat endureth more then the chaffe, but the [Page 139]Wheat is for the Lords boord, and the chaffe is for mucke, or to be burnt with vnquenchable fire.

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

HEre is the other Argument, to proue that nothing can separate vs, which belieue and are regenerate, from the loue of Christ. It is thus formed:

• Those which in all Tribulation ouercome, those no Tribulation can separate from the loue of Christ.
• But belieuers in all tribulations ouercome. Therfore.

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

The victorie: In all these things we are more then Conquerors.

These things: that is, Tribulation, &c. as before.

We are more then Conquerours: How can that be? Can a man get more then the victorie? The meaning is, We are fa­mous and renowned Conquerours; both in regard of the fa­cility to conquer, and the greatnesse of the Conquest: we ea­sily conquer, onely preparing the minde to be constant. We haue a great Conquest, because wee conquer by those things which are vsed to conquer vs; wee beare our enemies with their owne swords: as Iulian sometime said, Egregie vinci­mus. being confuted by heathen learning. Therfore Martyr and Piscator expound, We doe more then ouercome: that is, we obtaine a noble, a famous victory.

The meaning is: Satan in all the suffrings of Gods chil­dren driues at this, to bring them from Christ; to make them murmure, blaspheme, despaire, and so to make a breach be­tweene [Page 140]God and them. Ab ipso ducunt opes animumque ferro. Hor. But Satan is defeated, and God in­spires his children with such a generous and noble spirit, that troubles abate not their fortitude and patience, but rather increase it. As one Glouer, Fox, Acts and Mon. p. 1555. beeing to suffer at the stake, vvas wonderfully afraid, and the remembrance of the fire was so terrible, that hee was exceedingly perplexed: but when hee came within the view of the stake, at the very sight of it, a hea­uenly courage was put into him, with much boldnes, holy as­surance and ioy, in which he most constantly suffered.

doctrine In all afflictions, Gods children obtaine a noble victory, 1. Cor. 10.13. Iames 1.12. and 5.11. 2. Tim. 2.11. 1. Ioh. 5.4.

Vse 1. Gods children suffer great things, & die in their sufferings. Doe they then ouercome, who beare away the blowes, & are killed by their enemies? Indeed this is a Paradox to flesh and blood to conceiue: but the truth is, they famously conquer & that fiue waies.

1. In regard of their torments. For neither the bigge and sterne lookes of their Tormentors doe affright them, nor the sharpnes of their paines make them lament & complaine: but in the midst of their bitter sufferings, they reioyce and glorifie God; as appeares in the examples of the Apostles in the Acts. Acts 5.41. Acts 16. Now the voice of Ioy belongeth to conquest; this is notori­ous in some of our owne Nation, as Farrar, Hawkes. This last was desired by some godly friends for their confirmation, to giue some token when he was in the flames (a strange time one would thinke to attend vpon signes or friends) whether the paine were tolerable or no. Hee was bound to the stake, fire put to the vvood, it burnes, it flames, it consumes the flesh of this Saint; his eyes start out of his head, his fingers are con­sumed with the fire; and when euery one thought him dead, expecting the fall of his body: Lo, suddenly hee lifts vp his stumps, and thrice as a famous Conqueror, he claps them ouer his head. Fox, Acts and Mon. p. 1447. In this he was more then a Conqueror.

2. In regard of their Tormentors. Victoria abhinc pro quo certas. Tertull. Apol. Victory is to obtaine that which we striue for. Now what is the strife between the Christian and the Tormentor? The Tormentor seeks to driue the Christian to deny Christ. The Christian, for all his tor­ments, the more confesseth him. The Tormentor fumes and [Page 141]chafes, signes that he hath not his will, and therefore is ouer­come. The Christian reioyceth and is constant, and therefore goes away with the victory. Iulian the Apostata, that sauage, obtained not his purpose by his cruelty. Nay one of his nobles at the tormenting of Marcus Bishop of Arethusa, said vnto him, Greg. Nazianz. orat. 1. in Iulian. Imp. We are ashamed, O Emperour; the Christians laugh at your cruelty, and grow the more resolute: for these things are more fearefull to the tormentors, then to the sufferers. Euseb. Eccl. hist. lib. 5. c. 1. Also the Tormentors in the execution of a woman, Blandina by name, confesse themselues ouercome.

3. In regard of them which are not conuerted; for their patience and constancie haue conuerted many. The occasion of Iustine Martyr his conuersion was, the constancy and ioy he saw in the Martyrs who suffered for Christ. This made him search into their Religion, and searching hee found it to bee the right, and dyed in and for the same. So also an Eunuch vnder Sapores Souldane of Persia, reuolting after profession made of Christian Religion, was reconuerted by the constan­cy and patience of a Bishop at his execution, & after became a Martyr.

4. In regard of the conuerted, who by their patience are confirmed in courage: so Paul saith His bonds were famous; Phil. 1.14. so that many of their brethren were boldned thereby, and dare more frankely speake the Word.

5. In regard of their friends: For they leaue a sweete memory betweene them, wherein all their kindred boast and reioyce. If any man suffer as an euill doer, his friends are ashamed of him. But it is accounted (and iustly) a credit to haue a Martyr of our owne Name and Stocke: And we reade of Parents, who haue encouraged their children to suffer, thin­king themselues much honoured, to bring forth children, to suffer for Christ. Thus are the Saints in their sufferings con­querors aboue all others.

Vse 2. Christians are not to looke to bee exempt from troubles, but they are sure to ouercome: Formido sublata est, non pugna. Leo Ser. 7. de Ieiun. 10. mensis. Their Feare shall be taken a­way, not the fight. And it is more to be wished to suffer, then to auoyd trouble. It is as much for Gods glory, to giue vs victory by suffering, as to deliuer vs by miracle. And there­fore [Page 142]one saith, that God did more gloriously triumph in Saint Lawrence his patience and constancie, Rupertus. when hee was broiled on the Gridiron, then if he had saued his body from burning by a miracle.

Here must be remembred the resolution of three men. Dan. 3. God is able to deliuer vs: but if hee will not, yet know, wee will not forsake him. Our eye must be on the prize to ouercome, and otherwise not to be freed.

Vse 3. That wee may ouercome in our sufferings, two things are requisite. 1. Faith. 2. A good Conscience, as Saint Paul noteth. 2. Tim. 2.19.

Faith is that whereby we ouercome the world. 1. Ioh. 5.4. This made the Martyrs such Conquerors. And Cyprian reporteth of di­uers, Cypr. Serm. de lapsis. who forsaking the Faith, were giuen ouer to euill spirits and dyed fearefully.

As Faith is requisite, so a good Conscience. An euill Con­science makes vs dastards, and cowards, loth to suffer any death, much lesse a death for Christ. A good Conscience makes vs bold as a Lyon. As all Samsons strength lay in his hayre, so all our courage in both these.

Alas, how would we grieue, and cry shame of him which should renounce Christ, and become a Iew or Turke! Surely if thou hast an euill Conscience, walking wickedly, thou art in this danger if trouble should come. Nay, thou doest euen Now more deny Christ. A more grieuous sinne it is in these dayes of peace, to bee ouercome with Pride, Whoredome, Drunkennesse, and so to deny Christ, then to deny him in the dayes of persecution, being ouercome with torments.

The Tyrant saith, Deny Christ, or I will burne thee, hang thee, &c. Satan saith, Follow thy Lust, sweare, lye, bee vn­cleane, &c. and thou shalt haue a little pleasure. In this case, my opinion is, that hee who obeyes the Tyrant, sinnes lesse then he that obeyes the Diuell.

The Tyrant threats such things as force Nature. The Diuell sheweth such things as please it, and he can but sollicit and tempt; ouercome he cannot, except we consent. Hee that suf­fers, is compelled by feare; he that is tempted, yeelds of his owne accord, and that, to him from whom he is redeemed by [Page 143]Christs death. Greater pardon is for him who denyeth Christ in torment, then for him which assenteth to the Diuell, to whom to giue credit is the vilest deniall. In one of our Tem­ples to heare Masse, thou accountest (as it is) an abominable thing. Maior venia de­betur Christum in tormentis ne­ganti, quam spon­te assentienti: Zabulo. Cyp. And yet in the Temple of God which is thy selfe, thou worshippest Ʋenus and Bacchus, by Whoredome and Drun­kennesse, &c. When wilt thou suffer for Christ? Thou which wilt lye and forsweare for a Groat, wilt thou sticke to deny Christ himselfe, if thy whole estate should be in danger by it? Thou which in an Ague wilt send out to the Diuell for helpe and ease, wilt thou rather burne at a stake then renounce Christ? Thou which by no Exhortation or Admonition, wilt be perswaded to leaue thy pride, wilt thou account thy selfe base for Christs sake? No, No. If such a time should come: Thou wouldst turne Turke, Iew, or any thing, rather then suffer death.

Therefore that wee may bee Martyrs if the fiery Tryall should come; let vs now Martyr our sinnes. Non potest habere Martyrum mor­tem, qui non ha­bet Christianorū vitam. Aug. Epistola. 61. There is a Mar­tyrdome euen in peace. For though our heads are not striken off with the Temporall sword, yet with the spirituall wee mortifie our Carnall lusts and desires.

The cause of the Victory is, By him which loued vs. Which is a pithy description of Christ: As if hee should say, It may be you maruell at the patience of the Saints: this is not by their owne strength, but by Christs who loueth them.

doctrine Christ is the cause of our constancie and victory in trouble. 1. Ioh. 4.4. 1. Cor. 15.

Vse If we be left to our selues, the world will ouercome vs as it did Demas: Nay, wee are not able to beare an Ague, the Tooth-ach, much lesse the torment of Fire: Many in the pre­sumption of their owne strength haue grieously falne: Pe­ter vowed to dye at his Masters feete, but hee fouly fayled afterwards. Doctor Pembletons Story proues this also, of whom we reade in the Booke of Martyrs. Feare God, depend vpon him, pray to bee confirmed, then will hee doe aboue all thou canst aske or thinke.

IN this Complaint, principally is to be cōsidered that which hee complaines of: which is his great griefe: which must needes argue great loue. Conceruing which griefe are tvvo [Page 153]things: 1. The greatnes of it. 2. The Cause.

The greatnes is set forth three wayes. 1. By a Comparison expressed in a vvord, signifying the paines and sorrow of a vvoman in trauell [...].. 2. By the Continuance of it: It was with­out intermission. 3. From the feat of this sorrow. It was not outward, or in the face, in a few Crocodiles teares, but in the heart, and therefore a sharpe and dangerous sorrow.

The Cause is not expressed for the horror of the thing: his minde trembled to name it: and it would haue beene full of Enuy. But it is easily gathered out of the matter following; namely, for the Reiection and Reprobation of the Iewes.

doctrine The children of God grieue for the hardnes of heart, and condem­nation of the wicked. So they are described, Ezec. 9.4. So did Ieremy, Ieremy 9.1. So did Dauid, Psalme 119.53. So did Christ, Ioh. 11.33.

Q. Is it lawfull so to mourne, their destruction being the execution of Gods iust Decree, which wee are cheerefully to reproue, and reioyce in?

A. In the punishment of sinners, when wee looke vpon the glory of Gods Iustice, we ioyfully approue it: When on the destruction of the Creature, we lament it. As the Camele­on is coloured according to that which is next it: so the mind putteth on affections, after the nature of the thing it doth contemplate. As a Iudge, when malefactors are arraigned be­fore him, is moued with indignation as they are malefactors, and with compassion as they are miserable men; so is it in this case.

Vse 1. Because Paul loues the Iewes, hee grieues for their downe­fall: for griefe ariseth from the hurt of the thing wee loue. If we loue not, we are not moued and according to the degree of our loue, is the measure of our griefe. Dauid exceedingly grieued for Absolon; for he loued him exceedingly.

Examine thine affection in spirituall things; thy loue by thy ioy and griefe. Doest thou loue the Word of God? then thou wilt reioyce to heare it, and that it should haue free pas­sage; and wilt grieue, if it be hindered or ill reported of. If thou doest not thus, thou louest it not. Thou sayest thou lo­uest Gods glory; then is it meat & musike to thee, to see men [Page 154]to feare God, to keepe his Sabbaths, &c. and, as a dagger at thy heart, to heare men blaspheme, and to see men follow af­ter vngodlinesse; otherwise, thou louest not God not his glorie.

Ʋse 2. The Iewes resist Pauls doctrine through the hardnesse of their hearts: This caused both his griefe, and also their Re­iection.

If the Husbandman plow euery yeere, and sowe, but his seed rots vnder the clots, and neuer comes vp, he cannot but grieue: so Paul, when his doctrine hath no successe. The thri­uing of the flock, is the glorie of the Shepheard, and the wound of the sheepe, is more to the Shepheard then to the sheepe. Plus Pastor in gregis sui vulnere vulneratur. Cypr serm. de lapsis.

Though we be not afrayd; yet if our people be, it touch­eth vs neerely; What if we saue our owne soules, yet if our people perish, wee cannot but sorrow, as a carefull Father, for the destruction of a wretched sonne.

Ease thou thy Teachers heart, and ioy him by thy repenting. It will be good for thee, if thy Teacher can praise God for thy conuersion: and on the contrary fearefull, and vnprofita­ble, if in his prayers, he haue cause to complaine of thy stub­bornnesse. Heb. 13.17.

Ʋse. Let vs mourne for the sinnes of the Times, and weepe in secret for the Iniquitie of the people; so let vs reioyce when God is glorified by the conuersion of men. Christs gaine, and Satans losse should cause our ioy. Wee can grieue when our children proue vnthrifts, and when our friends decay in their worldly estate, and on the contrary reioyce; but such ioy and griefe are carnall. The conuersion of thy friend, howso­euer he goe backward or forward in the world, ought to bee matter of thy Ioy, and if he be profane, how rich so euer, mat­ter of thy mourning. Luke 15.23. The Father of the Prodigall reioyced when his sonne came home a Conuert, though he had spent all, and had not a ragge to hang on his backe.

What Monsters are they which make the sinnes and de­struction of men, matters of their greatest mirth? which ought to wring euen teares of bloud from them. When thou hearest a blasphemer, seest a drunkard, &c. canst thou laugh? [Page 153]If thou shouldst see a man grieuously wounded, fetching deadly grones, and drawing his last breath, wouldst thou ac­count it sport or pastime? How much lesse shouldst thou re­ioyce, when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes? Wee la­ment ouer the bodies of our friends, which we beleeue shall bee raised to glory at the last day; much more ouer the soules of men which goe downe vnder the power of euer­lasting death.

It is the Diuels delight (if those hellish spirits can haue a­ny delight.) It is their delight to see men sinne and offend their God: Luke 15.10. Euen as the holy Angels reioyce at the conuersi­on of sinners. Let vs not be like the Diuell; but contrary to him, and grieue at that which he takes pleasure in, which if wee would doe, it might so come to passe, that our griefe might worke also a griefe in them that offend: as many times the seeing others fall heartily to their meate, brings on our stomake.

When thou seest sinners in words or behauiour to bee out of the way; If thou couldst in stead of a smile, afford a teare: thy teare might make them relent, whom thy smile confir­meth in their wretchednesse.

PAVL proues his griefe (proceeding from his loue) for the Reiection of his Nation, by diuers Arguments. The first is a Testimonio, in the forme of an Oath, where hee cals Christ himselfe to witnesse of that he deliuers. The validitie of a Te­stimonie, is according to the value of the Testis: Therefore he appeales to Christ, as his witnesse.

I speake the Truth in Christ: Not in the name and authori­tie of Christ: nor as I am a Christian, or as it becomes a Christian, or I being in Christ, or beeing baptized: but By Christ: As Beth sometime in the Hebrue, so En in the Greeke, is the token of an Oath in this place; Piscator. 2. Cor. 12.2. and so also some ex­pound that of Paul. I know a man in Christ: that is, By [Page 156]Christ: yet not by Christ as onely a man, but as God.

I lye not: This duplication of contraries, is here, as else­where, vsed for the more force, and to shew his syncerity. For a man may lye, and yet speake the truth; as when hee addes a lye vnto the truth: And therefore it is well prouided by our godly Lawes, that men to giue in euidence, are sworne to speake the whole truth, and nothing but the truth. Paul in this Affirmation and Negation, frees himselfe from this.

Againe, a man may lye in speaking the Truth: For our speech hath Relation either to the minde, or to the thing. If it agree with the thing, and not with the minde, it is a lye, for that properly makes a lye. If it agree with the minde, and not with the thing, it is false, but no lye: and therefore because we discerne not mens mindes, we must be warie how wee giue any the lye. Paul therefore for the more credit of his oath, and that all exceptions of ambiguitie, mentall reseruation, or e­quiuocation might be taken away, hee put his oath Affirma­tiuely, and Negatiuely.

My conscience bearing mee witnesse: Paul here neither sweares by his Conscience, nor by the holy Spirit, though this might bee iustified: but hee iustifies his oath by the wit­nesse of his Conscience. For Conscience is a thousand wit­nesses, being for this purpose placed in man by God.

In the holy Ghost: That is, renued by the Holy Ghost: so that Paul could speak in no words with more weight, against all exceptions then he vseth here.

First he auoucheth it the truth which he deliuers: I speake the truth; and because no Iew should cauill that part may be truth, and part a lye; He addes, I lye not: and because his word it may be would beare no pawne, He addes an Oath: And because the Oath of an vnconscionable man is little worth, he brings in his Conscience; and because vnlesse the Conscience bee enlightned and directed, it may erre; therefore hee signifies that his Conscience is renued by the holy Ghost.

So we haue here two things. 1. Pauls Oath. I speake the truth in Christ, I lye not: 2. The auouchment of his Oath: My Conscience bearing me witnesse in the Holy Ghost. I might [Page 157]here enter into the common place of Truth, Lying, Oath, Conscience; but I write a briefe Commentarie, not a volume, of Common places.

First, in Pauls Oath wee haue three things. First, the Person that makes Oath: Paul. Secondly, the Person by whom the Oath is made: Christ. Thirdly, the Cause, which is a matter of weight and great consequence; namely; that Paul writes not in malice, but in loue, and that hee grieues for the Reiection of his Nation.

doctrine The Doctrine out of the first. It is lawfull for Christians in due time, cause, and manner to sweare: We haue Iacobs oath, Gen. 31.35. Dauids oath, 1. Sam. 20.3. Pauls oath, Christs oath, Gods oath: it is a part of Gods ser­uice commanded, Deut. 6.13. and without it a Common-wealth cannot stand.

Ʋse The Anabaptists are here confuted, who deny the vse of all oathes.

Ob. But Christ saith and his Apostle Saint Iames, Mat. 5.34. Iam. 5.12. Sweare not at all.

A. That is, vnlawfully.

Ob. But what is more then Yea, and Nay, comes of euill.

A. True: Yet it is not euill. As good Lawes come from e­uill manners, yet the Lawes are good.

doctrine The Doctrine out of the second. They which sweare, must sweare by God, Deut. 6.13.

Ʋse. Abuse not this sacred thing.

1. Either by Impious oathes, as naming any part of Christs humanitie, his Bloud, Life, Wounds, &c. which is most fearefull.

2. Or by ciuill oathes; as by This Bread, This Drinke, This Light, These ten Bones, This good Day, This money, &c. These I call Ciuill, because they are as common amongst carelesse Christians, as any Ciuill talke.

3. Or by Superstitious Oathes: as Saint Anne; Saint Ma­ry: Faith, Troth, Holy-dome, the foure Euangelists.

4. Or by any thing that is not: for in so doing, thou pla­cest these in Gods roome, attributing both infinite Know­ledge, Power and Iustice vnto them.

5. Or by Swearing falsely: A Christian may not bee [Page 156]found tardy in any: especially bound with an oath: His ve­ry calling must keepe him from Lying, Cogging, Glozing and all trickes, and make him to loue the Truth.

doctrine The Doctrine out of the third. In matters weighty wee may sweare: Ier. 4.2. Such is Pauls oath here: and such are all the holy oathes of the Saints. This is lawfull not onely in publique, but in priuate, as Dauid and Ionathan so sware. So a man may require an Oath of his Executor for his iust dealing, as Ioseph did of his Brethren for his bones. Gen. 50.25.

Ʋse. Beware of common and customable swearing, and the horrible and blasphemous practise of these times. The Turks sweare not, but vpon great necessitie: and an idle swea­rer is not admitted among them to places of gouernment. Be ashamed, thou Christian; the Turkes shall rise in Iudge­ment against thee. It hath the Diuell for the beginning, and hell for the end of it.

We should vse Oathes as our Holy day apparell; but sel­dome. A man will not weare his Holyday clothes euery day and in euery worke: so wee should not ordinarily and vpon euery trifle vse the Name of God. Thus to doe, is a signe of an irreligious person, of a very wretch.

And if thou hast sworne to a Truth, keepe thy Oath for the reuerence of the Name of thy God. If thou hast paw­ned some precious thing for performance, thou wilt be care­full to redeeme it; much more carefull oughtest thou to bee, hauing as it were pawned the Name of thy God.

doctrine 2. Out of the Auouchment, the Doctrine. A mans Conscience beares witnesse of all his words and thoughts, either with him or a­gainst him, Rom. 2.15.

Vse 1. Take his Oath that hath a good Conscience. As a profane man makes no more account of his oathes, then of strawe: so also doe thou account of them. And vrge not such to sweare; for they will sweare to any thing.

Vse 2. The testimony of Pauls conscience comforts him, though the Iewes credit him not: The world holds thee for a good man or woman. But what sayes thy conscience? if that know thee not so, the testimony of the world is nothing: & though the World knowes it not, yet inow know it, if thy Consci­ence [Page 159]know it. Vertue requires no better witnesse then the conscienceNullum thea­trū virtuti ma­ius quam consci­entia. Cicero.

The world accuses thee for whoredome, theft: but what sayes thy conscience? If thy conscience excuse thee, thou mayest be comforted. There is more force in the testimonie of a mans conscience, then in the testimonie of all the world. Augustine Aug. contra Secund. cap. 1. being accused by Secundinus, to haue come from the Manichees for feare of losse, or desire of preferment, com­forted himselfe in the integrity of his conscience. I esteeme not, saith he, what Secundinus thinkes of mee, so long as my conscience accuseth me not before God.

Vse 3. Be watchfull ouer thy thoughts, words and deeds, be­cause conscience will beare witnesse, and alwaies for God. It is Gods Officer for the purpose, put into vs to keep vs in awe. Take heed of Hypocrisie: for thy conscience will discouer thee. Take heede of secret sinne: for though thou couldest hide it from men, yea, from the diuell, yet not from thy con­science. Thou seest no witnesse. Seest not thy selfe? The darknesse may encourage to sin, but it cannot couer sinneSi arbitrū non vides, teipsum non vides? Tuae conscientiae testi­monium non ve­reris? Nescis ca­liginem noctis nō operterium esse, sed incentiuum peccati? Ambr. Serm. 7. in. Psal. 119. prope finem.; for as God sees in the darke, so doth conscience also.

Let this make thee feare to sinne: for as sighing followes griefe, and belching vnholsome meat, so the stinging witnes of conscience after the committing of sinne. The witnesse and accusation of conscience is the first reuenge vpon a sin­nerPrima est haec vltio, quodse Iudice, nemo no­cens absoluitur..

It is wisedome to make conscience our friend against the day of Iudgement. It is the best friend, and the worst ene­mie. Better haue all the world against a man then his consci­ence. Iudas had the Scribes and Pharisees on his side, and his purse full of money: but his conscience was against him, and he hanged himselfe.

Many feele not the witnesse of their conscience, it slee­ping, or being benummed or seared, through a continuance in the custome of sinning. Much sinning stupifies the consci­ence for a time: but there is a day a comming either of afflic­tion, or death; and then all the world for a good conscience. Or if a man dye as a beast, or as a stone, as Nabal, yet in the day of Iudgement conscience will speake, and not hold her peace.

[Page 160]Thou shalt dye, but thy conscience cannot: It shall ap­peare with thee at the Iudgement seate of Christ, when thou shalt say, Hast thou found me, mine enemie? For as a seale makes impression into the Waxe; so the memory of euery sinne is engrauen as with the poynt of a Diamond on the con­science, not to bee blotted out, but by the bloud of Iesus Christ.

Thou mayest lose thy selfe, but thou canst not lose thy con­science. The light of it may bee shadowed because it is not God, but not quite put out because it is of GodObumbrari po­test, quia non est Deus, extingui non potest, quia est a Deo. Ter..

IN this Verse is a second Argument, to proue Pauls griefe for the reiection of the Jewes.

I could wish my selfe: By the duplication of the Pronoune, Paul most significantly expresseth himselfe.

To be accursed, or separated from Christ: There are diuers impertinent expositions, which I leaue. The word here vsed, signifieth that which is put apart from the vse of man, and de­dicated vnto God, not after an ordinary manner, as such things which might be redeemed; but with the accursing of them who should conuert it to their owne vse; and so by a translated sense it signifieth a perpetuall separation from Christ. As therefore such things were separated from men for honour sake: so applyed to men, it signifies to be separate from Christ for horror sake. This is Chrysostomes exposition, approued of the best Interpreters. And as the Greeke word is thus vsed; so, Sacer properly signifying Holy, is vsed a­mongst the Latines by good AuthorsAuri sacra fa­mes. Virg. Sacer intestabilis esto. Hor., in a contrary sense.

For my brethren (not spirituall) but kinsmen according to the flesh, that is, the Iewes, as if he had said, I would bee damned in their stead, that they might be wonne to Christ and saued in mine. As Dauid wished he might haue dyed for Absolon: and Christ dyed for vs.

The Argument to iustifie Pauls griefe, is from an effect of [Page 161]his loue, which is a contestation that for their sakes he would with all his heart be accursed from Christ. Therefore he must needs be grieued for their separation.

This loue of Paul is here amplified by three circumstances. 1. The Person wishing, Paul. 2. The matter of his wish, to be accursed from Christ. 3. For whose sake; for the Iewes. Who? Paul? who was so zealous for Christ? To be accursed from Christ, his onely Ioy and Desire? and for the Iewes his ene­mies? who layd continuall wayt for him? about a fortie of them vowing neither to eate nor drinke till they had his bloud? Euen thus it was; Euen Paul wisheth to be accursed from Christ, for these. Chrysostome calls it a flame, a sea of loue. No sea so deepe, no flame so bright as Pauls loue.

Q. But is it lawfull for Paul thus to wish? For it is to bee holden as a truth in Diuinitie, that euery man is first to haue a care of his owne soule: yea, the Papists affirme, that though the soule of the Virgin Marie (whom they too much adore) were in perill, yet for her saluation wee ought not to hazard our owne.

A. There are many farre-fetcht answeres: For Interpre­ters haue exceedingly laboured herein. Wee hardly vnder­stand how this should be, because we are farre from the mea­sure of Pauls loue.

Among all the Answers: there are 3. principall. The first is, that Paul vseth an Hyperbolicall speech, or that hee spake hastily, not well considering the matter: but hee spake vpon his oath, as we haue heard: and therefore no Hyperbole or o­uersight to be admitted.

The second, that he did not indeed so wish, but was ready so to doe, if it were lawfull: but the words, and his oath take away this also: he did actually so wish, and without suppo­sition.

The third is Chrysostomes, which also Aquinas hath: who make a double separation from Christ. 1. To be separated from his loue; which Paul by no meanes wisheth: neither is it lawfull to desire either not to loue Christ, or not to bee belo­ued of him. 2. To be separated from him onely by punish­ment, in regard of the fruition of heauenly ioyes; and so Paul [Page 162]wishes here, not so much hauing an eye to the destruction of the Iewes, as to the glory of Christ. The vnbeleeuing Iewes did daily by vile speeches blaspheme Christ; the hearing here­of was so grieuous to Paul, that out of a great zeale he wished verily to haue beene accursed from Christ, rather then that he should be so reuiled: yet so accursed, as that he would still loue Christ, and be beloued of him. He will for no cause be depriued of Christs loue; but he is content to lose his part in Heauen for Christs glory.

doctrine We ought to redeeme the saluation of our very enemies, with the losse of heauenly Ioyes to our selues, rather then Christ should lose his glorie. So Moses wisheth, Exod. 32.12.32. For Gods glory ought to be more deare to vs, then any ioy or good of our owne.

Ʋse 1. If we consider Paul as a kinseman: wee are taught what great loue we owe to our kinred. We are to loue our Nature in all; but where there are most bands, there should our loue be most: Nature teacheth this: and Grace perfiteth Nature.

Christ beginning to preach, first preached at Nazareth; to recompence the place of his education. Luk. 4.16. And Paul saith, 1. Tim. 5.8. That hee that prouideth not for his owne, is worse then an Infidell. Husbands ought specially to take care for the saluation of wife and children; brethren for brethren, &c.

Ʋse 2. Consider Paul as an Apostle, 2. Pet. 5.2. and then it teacheth Mini­sters specially, to feed their owne flockes; to pray for them: to be affected with their stubbornenesse: So Samnel, Iere­mie, &c.

Must Ministers take paines grieue, and burne out the Can­dles of their liues to doe their people good? Then is it not fit that their people should despise and despite their Teachers, vexing them with their vngodly stomackes and profane car­riage: This is to encrease their sorrow, which is so great, that it is compared to the sorrow of a woman in trauaile. Gal. 4 19.

Vse 3. Consider Paul as a Christian: He feeketh the saluation of his enemies; so doe thou. Remember it was Cains speech, Am I my Brothers keeper? Thou must haue care of thy bro­thers, yea, of thine enemies: It will not serue the turne to say, Euery Fat shall stand on his owne bottome. This is harsh to nature, but Grace must ouereome corruption.

[Page 163] Vse 4. Reioyce not at the fall of thine enemy, whether it bee by the immediate hand of GOD, or by the hand of the Magi­strate: say not, It is no matter: If thou feelest thy heart to hammer such thoughts, striue and pray against it. Consider Pauls example here, and Dauids in the Psalmes: Psal. 35.13. To reioyce at other mens harmes, is the way to haue such things cast vp­on our selues. Prou. 24.17.

Ʋse 5. The cause of Pauls wish is the glory of Christ, which ought to be more deare vnto vs then our owne saluation. Though we cannot attaine to the measure of Pauls zeale, yet we must aime at it, and endeuour our vttermost. Though Parents are loth to part with their Children; yet for their good, they are content to put them to schoole, and to binde them to Trades farre off: So we can be contented to enioy life, li­berty, &c. yet if the parting from these be to Gods glory, we must be ready so to doe. How few then be there which loue Christ as they ought? how few which would be content to part with Heauen for his honour? for many will not for the glory of God, and the obtaining of Heauen, leaue their pride, whoredome, drunkennesse, &c.

NOw Paul enters the lists with the Iew, who obiected a­gainst Iustification by Faith on this manner:

• If Iustification be by Faith, then the Iewes not belce­uing in Christ, cannot be iustified.
• But the Iewes must be iustified, though not beleeuing.
• Therefore.

The Minor is denied; which they proue thus:

• If they be not Iustified, but Reprobated, then the Word of God takes no effect but failes: Therefore.

In this part of the sixt verse which we haue in hand, Paul denies the Maior, affirming the plaine contrary, that though they bee reprobated, yet the Word of God is not of no effect.

This conclusion Paul proues in the verses next following, taking away the ground on the which the Iewes built their Consequence, as we shall see by and by.

The summe of that which in these words is propounded is, That though the multitude of the Iewish Nation be reiect­ed, yet the word (of promise) failes not.

doctrine The promises of God are sure, Rom. 4.16. 2. Cor. 1.20. Tit. 1.2. Heb. 6.17.

Vse 1. God is full of compassion, and hath made many mercifull promises: this is comfortable: yet this were nothing, if God were changeable as we are, to day a friend, to morrow a foe; making a promise to day, and repealing and reuersing it to morrow. Laban changeth often with Iacob, but God neuer changeth with vs, but keepeth his promise for euer, and his [Page 168]truth endureth from generation to generation.

We promise, and many times faile either by the mutability of our will, or the Imbecilitie of our power, or the scantnesse of our knowledge, not being able to foresee impediments. But God is not mutable, nor weake, nor ignorant: When he promiseth, he foresees what can be against it; he is the same; he neuer repents; and he is able to bring it to passe. There­fore if we be sure of the promise, we are as sure of the perfor­mance.

This stabilitie and truth of God, vpholds vs in trouble. Which if it could faile, Satan had a thousand times ere this o­uerthrowne vs. God promised Dauid he should be a King: But Saul was aliue, and his enemy, and went about by open force, and secret practices to kill Dauid: so that in the eye of flesh and bloud, it is a thousand to one but Dauid shall dye before Saul. For all this Dauid lookes to be King. Why? Be­cause God had promised, which promise comforted him in all his troubles. Psal. 119.41,42,49,50. If thou wouldst not be swallowed vp in the surges of tentation, Cast anchor on the truth and promises of God.

Vse 2. As are the promises, so are the threatnings: It cannot bee proued from Adam to this day, that God did euer in any tittle fayle of his promise to the godly. Neither can it, or euer shall be found that God euer hath or will faile of one iot of his threatnings, but that he will make them good vpon the hayry scalpe of such as goe on in their wickednesse without repentance.

Art thou a blasphemer or a drunkard, &c. and repentest not? If thou beleeuest God to be true, and his Word, thou mayst reade thine owne sentence and doome: Remember that God can as soone deny himselfe, as not performe his word, to penitent, and impenitent. For hee is true and con­stant, and requireth such Worshippers.

For they are not all Israel, which are of Israel.

IN this Verse is the Amplification of the second Instance. The summe of the Instance was, that though Esau and Iacob were Twinnes, and Esau the first borne, yet the promise made to Isaac and his seed, was not to be vnderstood of Esau, but of Iacob, being so determined by God. So that there is a great difference betweene these two Twinnes.

Of which difference here are two things declared: First, the Time. Secondly, the Cause. The Time, in these words, The Children being not yet borne, neither hauing done any good or ill.

Here the time hath a double relation: first, to their birth. Secondly, to their actions, or conuersation. When they had done neither good nor euiill, that is, actually, for when the Oracle came to Rebecca, they were originally guilty before God.

doctrine The Election or Reprobation of men is before they are borne, or haue done good or euill, Ephes. 1.4. 2. Tim. 1.9. Iude 4. As it was with Esau and Iacob, so is it with vs all.

Ʋse 1. There is a predestination of men, and because reuealed, it is lawfull, yea, necessary to be taught (but soberly and dis­creetly) rather soundly to be explained in the Schooles, then daily to be inculcated in euery Pulpit. It is hard (I confesse) to corrupt reason and sense: but let the light of the Scripture be the rule, and not thy blinde reason, and it will be in some degree intelligible.

Ʋse 2. Here the monstrous opinion of Arminius is confuted plain­ly, who affirmeth that man dying in the faith, is the obiect of [Page 177]particular Election. Against which we reason from hence;

• Iacob is elected before he was borne, saith Paul here.
• But Iacob is a type of the all Elect, saith Arminius.
  In Anal. cap. 9. ad Rom script. ad Gel. Succanum.
• Therefore (say I) whosoeuer are elected, are elected before they were borne.

Vse 3. Hence also is notably confuted the vanity of Astrologers, who vpon the calculation of mens Natiuities, foretell of their dispositions, fortune (as they call it) and ends, by the Constel­lation of the heauens at their Byrth. Some of them haue said, that there is a constellation for obtaining our prayers, an­other also for saluation. Albu [...]azar & Maternus sicut refert Pere­rius lib. 2. in Gen. cap. 1. num. 59.

But these are toyes and Impostures, and confuted by this example. For a man is appointed of GOD before hee is borne: Therefore his estate depends not on his Natiuitie. There could bee no greater diuersitie in any then betweene Iacob and Esau; and yet Twinnes, and borne at the same time and in the same place, and therefore why not vnder the same Constellation? For Iacob held Esau by the heele, and both were but as a long child. If they say that the Motion of the heauens is so swift, that notwithstanding they might be born vnder diuers Ascendents: I would aske, If so swift? How can they discerne it? And (with Gregory) then euery one is borne vnder diuers Constellations, as his head vnder one, his shoul­ders vnder another, his belly vnder a third, his legges vnder a fourth. Againe (as Gellius asketh) Noct. Att. l. 14. c. 1. if the same constellation portend the same things, Why then were there many Alexan­ders, many Aristotles, and as we may say, many Dauids, many Salomons, &c? Was there no one borne at the same time with these, or before, or since, vnder the like Constellation.

Now followes the Cause of such difference betweene E­sau and Iacob; that one should be loued, and the other hated.

The Cause is the stabilitie of the purpose of Gods Electi­on, That the purpose of God according to Election, &c.

In the words is a Traiection of the Verbe, which if it bee right placed, maketh the sense plaine, which otherwise is ob­scure. For the sense they would bee thus placed: That the purpose of God concerning Election, which is not of works, but of him that calleth, might stand, that is, might bee [Page 178]firme. This purpose here mentioned, to bee vnderstood a­bout Reprobation, as well as about Election, as included in the contrary.

The meaning then is, that God manifested to Rebecca be­fore her children were borne, their different estates, caused by the stable Decree of God, which depends not vpon the workes of man, but vpon the Will of God.

Here we haue three things. First, the cause of the different estates of Iacob and Esau: (viz.) The purpose of God accord­ing to, that is, about, or concerning Election. Secondly, the cause of this Election two wayes set downe. First, Negatiue­ly, Not of workes. Secondly, Affirmatiuely, but of him that calleth. Thirdly, the property of this Purpose of God: That it is Firme.

doctrine The Doctrine out of the 1. part. The purpose of Gods election, speci­fieth and detenmineth the indefinite promises of the Word. The pro­mise is made to Isaac and his seede: This promise is made good, not to Esau, but to Iacob, because it was purposed to Iacob, not to E­sau. Which appeareth also by the examination of Rom. 11.7. Tit. 1.1. Act. 13.48.

Vse 1. Here parents are taught the meaning of the Promise; I am thy God, and the God of thy seede. What? That all thy children shall be saued? No: It stands if any, if but One. God pro­miseth to Dauid and his seede the Kingdome. Shall all his sonnes be Kings? No. But hee, to whom God purposeth it. So among our many children, those onely shall haue grace to beleeue the promises, to whom they are purposed.

Parents are bound to giue good Education to their chil­dren; but Parents cannot change their hearts which are cor­rupt from the beginning. That which decayes in Nature, is to be restored onely by the Author of Nature. Let Parents arise in these things, to acknowledge the counsell and purpose of God: which is secret many times, but neuer vniust, and let them comfort themselues in those who haue the signes and markes of election shining in them.

Ʋse 2. Here also we are taught the Reason why all profit not by the preaching of the Gospell. The promises are the same pro­pounded totall; but they are in the counsell of Gods good [Page 179]pleasure and purpose made effectuall only to the Elect. Thus our Sauiour teacheth, saying, Into what house soeuer you en­ter, say, Peace be to this house. Luk. 10.5,6. If the sonne of peace be there, it shall remaine vpon him, but if not, it shall returne.

Saint Augustine obserues, that Christ sayes not, vpon whom your peace shall rest, he shall be the sonne of Peace. But where there shall be a sonne of peace, your peace shall rest vpon him. The like reason is for Corrections, and Education, and other meanes of goodnes. They are profitable onely to the Elect.

Ob. If God offer mee the promise, and meane not that I shall receiue it, he mockes mee: and why am I punished for not receiuing it?

A. Some thinke to ensnare God with their subtilties: but it is to be vnderstood, that preaching was ordained by God, not for euery mans saluation, but onely for the gathering and saluation of the Saints which are mingled here together with the Reprobates. It is of vse also concerning the Reprobates, to conuince them and to make them inexcusable. Whereby the Elect are stirred vp the more to humility and thankeful­nesse, when they see their owne Nature condemned in the Reprobates.

doctrine The Doctrine out of the second. The purpose of Gods Election, and Reprobation, is not of workes, but of the will of God, Ephes. 1.4.11. Tit. 3.5.

Vse 1. The Rule of Gods choise is not the goodnesse which hee seeth in the thing to be chosen, though we choose things for their goodnesse: The cause of Gods chusing is his will. It is the gift of the Diuine will, not the desert of humane fra­gilitie. Diuinae volunta­tis donum, non humanae fragi­litatis meritum. Aug. Hyp. 6 Greg. de Valentia Disp. tom. 1. Disp. 1. q. 23. de Praed. p. 4.

This confuteth the Iesuites, among whom this is the most receiued opinion, that the praescience of the co-operation of our Free-will with Grace, and of our finall perseuerance, is the cause of Election. This co-operation, they say, is respect­ed, not by the way of simple vnderstanding, as possible, but by the way of vision, as absolutely and actually to be. Which vision or fore-sight of our actuall co-operation with grace, is the cause of Election, and in order of reason (as they affirme) goes before it; which is nothing else, but that the goodnes of [Page 180]our owne wils, is the cause why God elects vs. This opinion comes neere to Pelagius, but is farre from Paul, who affir­meth the purpose of God concerning Election, to bee of him that calleth.

This also confuteth those, who hold that Faith foreseene is a condition prae-requisite, or a motiue cause to Election: most contrarie to this of the Apostle here, who affirmeth that Iacob was elected, before hee had done any workes; that Election might be not of Workes, but of him that calleth. Arminius expounds these words (of him that calleth) thus: Armin. in analis. ca 9. ad prim. script ad Gellium Succanum. that the purpose of Gods election might bee not of workes, but of Faith, whereby it is obeyed to him that calleth. This Glosse corrupteth the Text; and is like an old piece, sowne to a new garment: For first, this quite crosseth the meaning of the words, and in effect it should be thus, not of workes, but of him that is called; for they also absurdly hold that Faith is of our selues. Secondly, when there is an opposition betweene Faith and Workes, it is in the point of Iustification: and Faith not opposed in regard of it selfe, but of the righteousnesse of Christ by it apprehended: as it is a vertue, it comes vnder the account of workes, which in as much as they hold, there must needs follow a confusion in the sense.

Gods election is without Faith, as the cause of it: not with­out it, as the meanes appointed to Iustification and saluation. So also Reprobation is without sinne, as the cause discretiue impelling: not without it, as a condition, without the which God repro­bateth not: as for instance: God considers Esau & Iacob falne in Adam. His authoritie and power is this. Hee may saue both: and he may damne both, and that iustly if hee will. Or he may elect Esau if hee will and reprobate Iacob. But what hath he done? Hee hath chosen Iacob. Why? Because hee would. Hee hath passed by Esau, and reprobated him. Why? Because he would. And this will is iust, because Esau hath de­serued it. But so hath Iacob also. True: but it pleased God to forgiue Iacob in Christ, and not Esau; as a man hauing two debtors, may forgiue the one, and require the debt of the other, without any iniustice.

Ʋse 2. This Doctrine affords comfort in tentation: Thy vnwor­thinesse [Page 181]may dismay thee: but remember that thy Election depends not vpon thy worthinesse, but vpon the will of God. Let this Doctrine also prouoke thee to thankefulnesse and due praises. Which two vses Saint Augustin makes of his prea­ching this Doctrine.

There is great cause thou shouldst praise God if thou bee elect; for it is of his mercy, not of thy deseruing. In regard of thy selfe there was no difference betweene thee and a Repro­bate. If now there be, God found it not in thee, but put it into thee. Consider Esau and Iudas: in what art thou better then they? Thou art of the same Nature; hewne out of the same Rocke: of the same wooll (as I may say) and making; No­thing hath parted thee, but the knife of Gods Election. Nothing in thee more then in Iudas, to make him Elect thee. Thou seest many commit lewd things; some, whoredome; some, drunkennesse; some, murder; Thou hatest these sinnes: what is the cause? The grace of Gods Election. If God should haue left thee to thy selfe, thou wouldst haue proued a Iudas, or a Iezabel. Giue glory to God which hath discerned thee: and seeing he hath put a difference betweene thee and the Reprobate, manifest thou this difference by thy godly life.

doctrine The Doctrine out of the third part. The Predestination of God is sure, Ioh. 13.1. 2. Tim. 2.19. as this is affirmed of election; so holds it also of Reprobation.

Vse 1. Great comfort followes the Elect: Their state is as sure as God is sure. As none can be saued, but they which are prede­stinated to it, so they most certainly: for God neither can de­ceiue, nor be deceiued. So certaine (saith one) Nullo detriment [...] minui potest sum­ma praecognita l. de voc. Gent. 1. c. vlt. inler opera Amb. In sensu diuiso, non in sensu com­posito. The. Sum. 1. p. q. 23. art. 23. is the number of them which are predestinated, that it can neither be increa­sed, nor by any detriment be diminished! In deede if we con­sider an Elect by himselfe without the Decree of God, hee may dye in sinne: but if wee consider him with the Decree of God, he cannot.

If our Saluation did not for the certainty of it depend on God, but on our selues it were hazardable, and wee must needs despaire and runne madde in trouble, because wee are mutable.

[Page 182]The foundation is in God: The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate. 'Tis not written in euery ones forehead: but this is written in the Word, 2. Pet. 1.10. that we must make our election sure, not in it selfe, but in our assured knowledge of it: which may be done à po­steriori, as they say, that is, by certain effects of election, which are infallible markes of the same.

There are two speciall markes of election noted by Saint Paul, 2. Tim. 2.19. Faith: and Repentance. If thou hast Faith, thou art Elect: for only such beleeue which are ordained to life. Repentance also approues thy election. For we are elected that we should be holy, and God hath ordained vs to walke in good workes, and to be clothed with righteousnesse, and the obedience of a new life.

If thou sayest, Alas, what shall I doe? I finde not these markes in me: but the contrarie: as Ignorance, Contempt of the Word, Profanenesse, Whoredome, Pride, Drunkennesse, &c. I answere thee, Yet despaire not: but vse the meanes, and submit thy selfe to them: and if thou beest elect, they shall become effectuall to worke in thee all such graces vnto life. Some as Spiders gather poison out of this hony. Either of ma­lice, or (as I would rather iudge) of Ignorance, blaspheming this Doctrine and saying: If there be Predestination, and so certaine; then let vs neuer trouble our selues about Faith and Repentance: For if I be predestinated to bee saued, my sinnes cannot damne mee, if to bee damned, my care cannot saue mee.

To affirm this, is horrible blasphemy, for it is in effect to say, that God, who hath giuen vs his word, to teach vs to liue wel, hath therein opened to vs a Doctrine of carelessenesse, and dis­solutenesse. Which is to deny the wisedome and purity of God.

Also they consider not, that by the same act, God both predestinates a man to life, and to the meanes of obtaining it, which are Faith and Repentance, without which he hath pre­destinated to saue none.

A man hath a grieuous wound: will he say, if God hath ap­pointed it shall heale, It will heale, though I vse no playster? [Page 183]Will a man neglect to eat, because God hath appointed how long he shall liue? Did Hezekiah so for the terme of those fif­teene yeeres, because of Gods appointment? Will a man on the top of an house refuse the ordinary meanes of safety, and leape down vpon these termes? Will we not on these termes trust our bodies, and shal we our soules? In bodily things will wee ioyne the meanes and end together, whatsoeuer Gods predestination be, and shall we not in spirituall, which are of much more weight?

A child is sure of the inheritance, by vertue of some entayle, neither can his father put him by it. Will hee therefore con­temne his father, and spit in his face? Surely the children of God will not, because of their assurance, be desperate and dis­solute, but so much the more carefull to please God.

Abraham, Dauid, Samuel, &c. neuer argued thus: neuer any godly man reasoned after this manner: this is the Logike of irreligious and profane wretches. It must needs be an euill way wherein none but lewd beasts walke.

Whereas some thinke that this doctrine also annihilates preaching: I answere that the end of preaching is not to make of Reprobates Elect; but that the Elect therby should attaine the fore-purposed, and promised saluation.

THat God is not vniust in electing, appeared verse 15.16. That hee is not vniust in reprobating others of equall [Page 189]condition with the Elect, is shewed in this Verse; and in the next verse both are concluded.

This verse is to be referred to these words, ver. 14. God forbid. For the Scripture saith, &c.

The profe is from a testimony of Scripture; where we haue first, The Quality of the testimony: and secondly, The Sub­stance.

The Quality is, that it is vvritten. Hence is to be obserued, that Paul plainly proues these darke points by the Word of God.

Ʋse 1. Pauls practice is for the imitation of Ministers.

doctrine Vse 2. Hearers are to receiue nothing, but that which is signed with the hand and seale of God, as we receiue no money, but that which hath the armes and seale of the King.

Vse 3. The Scripture is a competent Iudge of cōtrouersies of faith, because it saith to Pharaoh; it speakes to vs: it is no mute let­ter, as the Papists affirme. For indeed it speaketh not onely of things contained in it, but to vs: As the statutes of the Land, not onely containe the will of the King, but call to vs for obe­dience.

The substa [...]e of this testimony, is taken out of Exo. 9.16. vvhere is declared how God deales with Pharaoh: For this pur­pose I haue stirred thee vp, &c.

I haue stirred thee vp. That is, I haue raised thee vpBeza., or I haue created theeCulu. super Exod., or I haue raised thee vp to be KingRupertus., or I haue reserued thee aliue, that thou shouldest not die of those plaguesChald. para. et Septuag., or I haue made thee remaineIun. et Trem., or I haue stirred vp the euilnesse of thy heart, not made thee euillAnsel., or I haue stirred vp thy sinne, that thou shouldest be worse, not giuing thee repentanceAquinas., or I haue stirred vp thy mind to resistPiscator., or rebellMartyr., or I haue cōtinued thee aliue, to make thee an exam­ple of my iusticeAmbrose., or as Pareus, (referring it to the whole sto­rie of Pharaoh, I haue created thee, left thee to thy selfe, made thee King, stirred vp thy rebellious mind, &c. for this pur­pose, that all the earth might ring of my glory and power.

In this we consider two things. 1. The Action of God (im­plying his purposeMartyr.,) I haue stirred thee vp, &c. 2. The End of it: the glory of God.

[Page 190] The Argument to proue that God is not vniust in reproba­ting equalls, is this; No man euer challenged God to be vn­iust in his dealing with Pharaoh: but as he dealt with Pharaoh, so is his dealing with reprobates. Therefore the very force of the reason is contained in the end of Gods dealing vvith Pha­raoh; which also is the end of reprobation. Which end is not the destruction of the creature, but the glory of the Creator, and is thus concluded.

That which properly tends to the glory of God, is not vn­iust, but good, by the nature of contraries; for that is euill which dishonoreth God, that good, which glorifieth him. But to reprobate equalls, properly tends to the glory of God. For hereby his power is declared. Therefore it is not vniust. For all creatures were made to set forth Gods glory, according to his, not their will.

The Turke commaunds his Vassals to destroy themselues, to shew his power. Is this iust? No. Yet is God iust, in repro­bating for this end: Because those which hee reprobateth, deserue it by their guiltinesse.

doctrine God is not vniust in reprobating sinfull men, to shew his power. For there are three things here to be considered. 2. Sam. 16.10 Iob 34.17,18,19. Prou. 16.4. Habac. 1.12. 1. The right of GOD: to whom no man may say, Why doost thou so? 2. The end: not the damnation of men, but his owne glory. 3. The euilnes of the repro­bate: in whō God alwaies findes iust cause, not onely to damne them, but also to destinate them thereunto.

Vse 1. Pharaoh & Tyrants do nothing in persecuting the Church, but what God appoints: therefore be patient.

Ʋse 2. Looke to thy end. As Pharaohs wickednes brought him to the bottom of the Sea; so will thine bring thee to the bottom of hell, if thou repentest not.

Ʋse 3. Say not, nor thinke, that the doctrine of Predestination is hard or vniust. Is it hard that the excellent properties of God should be made known? We complaine not that the creatures should manifest their nature by their actions: vvhy should we complaine of this in the Creator? The chiefest knowledge we haue of the creatures, is by their effects: and though it be not the chiefe way whereby we know God, yet is it an excellent way: we haue a more excellent way, which is the Word.

[Page 191]It is good therefore, that among them which are equally guilty, as some are elected, so some should be reprobated; for so is Gods power knowne, and that is good. His autho­rity also; and that is good: His vindicatiue iustice, and that is good: His mercy and truth, and that is good: So the Elect are stirred vp to prayse him, and that is good: and to make sure their election by a holy care, and that is good: and all are made to tremble and stand in awe, and that is good.

As of old (and so is it now also lawfull) Physicions begged the body of a condemned person, to anatomize it, that the punishment of the dead might further the good of the liuing; and as Apothecaries of dead mens flesh make an expedient Triacle: so God makes Triacle of the Reprobate, to doe the Elect good, by stirring them vp to praise him for their mercy, and to repentance, to the purging out of the venimousnes of their corrupt nature.

God will glorifie himselfe vpon Reprobates, though it be nothing to their ease: they will not glorifie God in the man­ner he will, but they shall glorifie him in the manner they would not.

Thou dishonourest God in thy life, saying with Pharaoh, Who is the Lord? and trampling vnder thy feet his holy Com­mandements; shall God lose his glory? No, hee will haue it spite on thy heart: he wil get himselfe glory in condemning thee: Hee will make thy sinnes bring forth glory to his Name, as some times he brought light out of darknesse, and as the Physicion drawes preseruatiues out of ranke poysons.

But for all this, let none sinne, because God shall thereby be glorified: as no man who hath his wits, will wound him­selfe, that the Surgeon may be condemned for his skill in hea­ling him. For sinne turnes to Gods glory, not of its owne nature, but by accident through the power of God. No thanke to the sinner for it; the praise of it is Gods.

O that our grieuous sinners, old Adulterers, horrible Blas­phemers, grinding Vsurers, monsterous proud persons, &c. would repent; what glory would come to God thereby and prayse! what reioicing and thanksgiuing would there bee in the Church! what melody in our Fathers house, at the com­ming [Page 192]home of these lewd Prodigals! How should themselues feele the sweet of it! But if thou repentest not, thou shalt haue euerlasting smart, and God euerlasting glory, in thy con­demnation.

THis Verse is not a new obiection, as some haue thought: but a Conclusion of the two branches of the reason from Scripture, brought to proue that God is not vniust in elect­ing and reprobating according to his will. Wherein is a short repetition of the Argument: and may thus Syllogistically be concluded.

• All the effects of the Diuine will are good.
• But Election and Reprobation are effects of the Di­uine will. Therefore.

Or thus.

• He that by an absolute right doth what hee will, dealeth not vniustly.
• But God by an absolute right electeth some, and o­uerpasseth others. Therefore.

Here are two Emulations. The first of the Elect: Hee hath mercy on whom hee will. The second of the Reprobate. Whom he will he hardeneth. The summe of these is before deliuered, wee will now consider of them so, as wee shall note some things not before spoken of.

He hath mercy, on whom he will haue mercy. See of this before, verse 15.

Whom he will hee hardeneth. This is very difficult, and to bee made plaine. All consent, that here the Apostle treateth of E­lection and Reprobation, and that this Verse compriseth that which is before spoken, verse 15, 16, 17. Therefore as that before is to be vnderstood, so is this. And as large a sense as Hauing mercy hath: so large must hardening haue. Then not onely of Actuall hauing, but of the purpose it must bee vn­derstood.

He should haue said, He stirres vp to destruction whom he will: but he saith, he hardneth, that he may shew how he stir­reth vp, namely by hardening.

[Page 193]Hardnesse is an estate of a corrupt heart, whereby it is dis­posed to all euill, yeelding no obedience to God: and it is threefold. First, Naturall, which is the estate of all men. Se­condly, that which is contracted by a custome of sinning, as a path is hardened by continuall trampling of passengers. Thirdly, Iudiciarie, which GOD inflicteth vpon men as a Iudgement. This is here meant: for finding all in their natu­rall hardnesse, hee hardeneth, that is, reprobates whom hee pleaseth.

Q. But all hardnesse is finne. How then can God be said to harden?

A. There is a difference betweene hardnes and hardning. Hardnes is sinne, but to harden is not alwayes so: and this is from God not as sinne, but as his iust Iudgement. For it is not possible that by him we should sinne, by whom wee repent, and rise from sinne: euen as bitter water and sweet issue not from the same fountaine. It is from God that we stand, from our selues that we fall.

God is said to harden properly (not by making soft hearts to become hard, for Pharaohs heart was neuer but hard; nor by putting hardnes into the heart, as the Papists vniustly charge vs to affirme; nor by only suffering vs to be hardened, which is the opinion of the Papists, dreaming idlely of an idle permission in God: making him like the Poets Iupitor, who was feasting in Aethiopia, while things went out of or­der; but) three wayes.

1. By forsaking: not making it hard: but not taking the hardnes away. He hardneth, that is, he softneth not. He hard­neth, not by putting in hardnes, but by not putting in the softning oyle of his mercy, as the Sunne causes darknes, by with-drawing his light.

2. By punishing: for finding the heart hard (if hee please not to pardon it, and to soften the heart) hee inflicteth a new hardnes, as a punishment of the former. And this he instilleth not, but effecteth three wayes. 1. Either by Satan, to whose power hee deliuereth such a heart for him to worke vpon. 2. Or by themselues, giuing them ouer to their owne hearts [...]usts. 3. Or by the preaching of the Word. For as the middle [Page 194]region of the Ayre, is more cold by the Anteperistasis, so the heart of a Reprobate more hard by the Word; not properly, but accidentally, as a resty horse, the more hee is spurred for­ward, the more goes backward:

By actuating and exciting the present euill inclination of the Creatures, by propounding an occasion to manifest it: as the Sunne, being in it selfe most cleane, by the force of his beames, draweth out of a dunghill stinking and vnpleasant vapours.

Hardnes then is caused by the Commandement, Occasion­ally, by our owne malice Meritoriously. By Satan, Efficient­ly. By God, Iudicially. So Satan is the Tormentor, a sinfull man, the guilty person. God the Iudge, and that a Iust one, who knowes how to vse euill meanes well; being no wayes the cause of sinne, as sinne; but alwayes ordering it for his glory, and the good of his Elect. For sinne is like a Ship. Man the Mariner. Satan the spirit or winde. God the Pilot at the sterne, directing all things to his glory.

doctrine The will of God is the cause of Election and Reprobation, as hath beene shewed before.

Ʋse. 1. Our goodnesse or ilnesse is not the cause of Predesti­nation.

In election, is excluded the merit of man, and the debt of God: and yet it is to bee confessed, that some way the good­nesse of man is the cause of election: Praedestinatio quantum ad principium sine nobis, non sine nobis quantum ad finem. Paulus de Pala. Gran. in ca. 25. Math. Aliud est princi­pium Actionis, abud Cognitionis. that is, not of the Acti­on of God, Electing: but of our Cognition and knowledge, that we are elected. Consider election Compositiuely: there is no cause, but Gods will, Consider it resolutely: and our Vo­cation is the cause, whereby we know it.

In Reprobation our ilnesse is excluded, as a speciall per­sonall discretiue cause: but not as a necessary condition, or generall meritorious cause, without the which God will not reprobate any.

Vse 2. Here also appeareth, that man falne, is the subiect of Pre­destination. Of election it is, because it is called mercy, which presupposeth misery, and faultinesse.

It is of Reprobation, because it is called hardning. Now this is a Rule, that God hardens none, but such as are hard [Page 195]before. Neither can it be auoided, by an interpretation of Ac­tuall Hardnes: For here is to be remembred, that Paul speakes of Gods purpose, as hath beene obserued before out of Mar­tyr. And, if hee actually harden none, but them which are hard, neither did hee euer purpose to harden but such.

Also if it bee not here to be vnderstood of the Decree of Reprobation, there is more in the Antecedent, then in the Consequent. This verse being the determination of the point, according to the meaning of that which is before deliuered: and thus doe most Interpreters vnderstand this secret. Augu­stine often calleth the subiect of Gods Decree, The Damned Masse. Lege doctissimam Aug. Epist. quae est ad Sixt. presb. num. 105. That Masse (saith Anselme) Ibi gratuita est indulgentia, vbi iusta poterit esse vindicta. Ansel. to which death is due. Hereby is perspicuous both the Mercy and Iustice of God. Because there is a free Indulgence, where there might haue beene a iust reuenge. He loued Iacob by a free Mercy; he ha­ted Esau, by a due and deserued Iudgement.

They that against this pretend the absolute right of God, obserue not, how this way that Absolute right is more excel­lently manifested, when Authoritie is attributed to him, a­mong all mankinde being guilty, to saue or to damne all, or none, or some at his owne pleasure.

An absolute Monarch, who hath power of life and death; if his subiects should rebell, hath by his absolute power, iust right to pardon them all if hee will, or some, and not others; whereof hee needeth giue no other reason then his pleasure: But sure he could not be counted a iust Lord and Gouernour, if out of a plea of absolute command, hee should deuoid from his protection, and cast off any his subiects without relation to any Rebellion, or other crime.

If you aske whether God can annihilate all things? I an­swere, Yes. If whether hee can reprobate good Angels, or Men (for Angels and men to bee neither good nor bad, is an idle fiction) I say hee cannot, by the perfection of his nature, which can not but loue goodnesse: as Augustine excellently: He rendreth good for good, because hee is good. Euill for euill, because he is iust. God for euill, because hee is good and iust. Onely hee rendreth not euill for good, because he cannot be vniust.

[Page 196]He that is elected, cannot boast of his merits, and hee that is reprobated, cannot complaine but of his merits.

Vse 3. A hardened heart is a most heauy Iudgement, which the more it is vpon a man, the lesse he feeles it: and the further he is from the possibilitie of Repentance and Saluation. When God gaue the Diuell leaue ouer Iob, hee made hauocke: so when the heart is giuen ouer to the Diuell, he rages in it. Hee must needes runne headlong into all euill, whom the Diuell driues, as those Swine of the Gergesens into the Sea. Of all Iudgements, God deliuer me from this: Hell onely is worse then it. But thou wilt say, that this is spoken of Pharaoh, and that thou art an Elect. Shew then thy Election by thy works.

Vse 4. The property of hardnes is not to yeeld either to the stroke of a hāmer, or to the dint of a sword: That which neither can be bruised or broken with any strokes, nor pierced with any sharpenes, nor softned with any moistning, is hard. Hereby know thy heart. If no Threatnings & Monitions of the Word, (which is a hammer) breaking the rockes, and a sword pier­cing thorow can preuaile with thee; Ier. 23.29. Heb. 4.12. Esa. 55.10,11. nor any exhortations or intreaties of the Word (which is as raine) can perswade or soften thee; nor any Afflictions moue thee: but all these things are as an Arrow shot against a brazen wall, thy heart beeing as the scales of Leuiathan, who laughs at the shaking of the speare: Surely thou hast a heart hardened, which if it continue to the end, is a most certaine signe of Reprobation.

Seeke therefore a soft heart, which is a most singular bles­sing of God. The way to haue it, is 1. with reuerence to heare the Word. 2. to meditate of Gods mercy. The remembrance of his fathers house, made the heart of the Prodigall to relent. 3. To pray for a soft heart, for it is the gift of God.

IN these words is contained the Act we spake of: which is induring: amplified two wayes. First, by the manner, with long-suffering. Secondly, by the obiect, The vessels of Wrath.

Long-suffering is a dilation of reuenge, though wee bee prouoked. Though the Greeke word be here translated long-suffering, yet properly God cannot suffer: for all things are actiue in God: and whatsoeuer suffers, or is patient, fayles ei­ther in the essence, facultie, or Energie. The word here vsed, is hard to be translated into our Tongue, wee borrow from the Latines to expresse it in one word, by Longanimitie. Be­tweene which Longanimitie, and patience, Chrysostome ob­serues this difference: Chrysost. hom. 2. in Epist. ad Colos. Longanimity is towards them of whom wee can, Patience toward them of whom wee cannot be re­uenged. So also Augustine: Aug. l. de. Pati. Patience is said of God, not that hee suffers any euill, but because hee expects sinners to conuersion.

doctrine God is patient towards sinners, euen Reprobates, Ioel 2.13. Romans 2.4. 2. Pet. 3.9. He endured Cain a long time, suffered him to liue, to build Cities, to beget Children. So hee suffered Saul, Iudas, &c.

Vse 1. Be thou patient after the example of thy heauenly Father; whose child how art thou, if thou sufferest not, but repayest iniuries? Socrates, a Heathen Philosopher, would willingly neither suffer, nor doe no wrong: but if he must chuse one, he would rather chuse to suffer, then to doe. But what speake we of Heathen, when we haue God himselfe patient toward Reprobates?

Say nor, I will recompence euill. God himselfe yet beares [Page 213]with a number of hell-hounds Reprobates. Christ is not yet reuenged, nor the bloud of the Saints. Wilt thou bee moued at a crosse-word, and thirst after Reuenge? It may be sweet to the flesh, but it is hatefull to God. If thou hast put vp wrong once or twice, thou thinkest thy selfe worthy to bee chronicled, as a rare example of Patience. How many thousand times hast thou prouoked God, and yet hee forbeares thee? Doe thou likewise toward thy neighbour. Remember the Parable of the mercilesse Debter. Mat. 18. Giue the Pardon thou as­kest: Forgiue, that thou mayest bee forgiuen. When thou canst so bridle thy affections, that being prouoked, and in thy power to reuenge; and yet for conscience towards God thou forbearest, thinke thou hast profited. That argues true Noblenesse. Posse & nolle, Nobile.

Vse 2. For God to beare with his children which prouoke him, is much: but to suffer his enemies, who seeke not his fa­uour, and are the worse because they are forborne; to suffer a drunkard, whoremonger, &c. to liue and long, and to haue great meanes, and to hold his hands must argue an Infinite perfection.

Alas, what had become of the best of vs, if there were not such Longanimitie in GOD? We had not liued to reade these things. God might haue taken vs away in our sinnes; if hee had called vs out of the world, some ten or twenty yeeres agoe, before we had repented, how should wee haue done? If hee had vsed Martiall law to Manasses, Paul, Mary Magdalen, they had not shined now to the comfort of sin­ners: Hee suffered the ill manners (the word is significant) [...]. Act. 13.18. of the Israelites fortie yeeres in the wildernesse. Consider thou which readest, how long hee hath suffered thee: let it moue thee to repentance, and to praise his patience.

Vse 3. Here is comfort for poore sinners: God is patient toward Reprobates, much more will he be toward the Elect. Hee which long forbeares Tyrants, drunkards, Enemies: will he be hastie & inexorable toward his children? If he spare them which neuer grieue for their sinnes, neuer regard his Word, will hee not much more spare them which repent that they haue offended him, which tremble at his Word, and seeke [Page 214]his fauour? If the Reprobate fare so well, much more wil he abound to vs, in all riches of Grace and Consolation.

THe end of Gods longanimitie in regard of the Repro­bates, is (according to these words) to declare his pow­erfull wrath in their condemnation.

In these words wee will first consider certaine things here attributed to God, and then the matter it selfe in them con­tained.

There are two things attributed to God here, 1. Anger or Wrath: and 2. Power. For the first, Anger or Wrath is defined by Philosophers, to be a desire of reuenge with griefe and perturbation, through the boyling of the bloud about the heart. It is called of the Hebrues, Aph, because it disco­uers it selfe in the dilating and contracting of the nose thrills. Thus is it in vs. Such a thing is in God, but not with pertur­bation; for God is not subiect to passion. As God doth not repent as man doth, yet repentance is attributed vnto him: so also may it be said of Anger. As repentance is in GOD without griefe or error: so vvrath, without passion or pertur­bation.

God is said to repent, when hee changeth that which is done, and to be angry, when hee punisheth that which is ill done; not beeing indeed angry, but seeming so to them which suffer. For as a man in his angry mood, woundeth and killeth; so when God punisheth, he is said to be angry: Anger noting in God, not an affection, but an effect of some diuine perfection: namely, his vindicatiue iustice.

Anger is attributed to God after the manner of men [...]., but it must be conceiued after the maner of God [...].. For God doth that in his holy and quiet iudgement, which we doe in furie and rage. As there is difference between an Enemies cutting off a limbe, and a Surgeons: so God, as a Surgeon, without any passion, cuts off, that is, punisheth euil men. As when we speake to children, we lisp as childrenQuotiens bar­baros alloquimur ill [...]rū lingua v­timur, et cum pueris aliquid di­cere volumus eo­rū more balbu­timus, &c. Eu­thy. in Psal. 6., so the Spirit speakes to vs of God, in termes sutable to our capacity: calling his [Page 215]iustice, wrath, to make vs afraid to sinne.

doctrine The Scriptures describe God angry with sinners, Exod. 32.12. Numb. 11.1. Psal. 7.6.

Ʋse. Feare to offend God, for hee can be angry; and when an­gry, who knowes the power of his wrathPsalm. 90.1.? As his grace is in­comprehensible toward his children: so is his anger toward his enemies. We desire his Grace, let vs eschew his Anger. Lord rebuke me not in thy wrath, saith Dauid Psal. 5.1.: praying more against that, thē against bodily sicknes. Gods frown is worse then any punishment, yea, then hell torments. If his wrath be kindled, yea but a very little, blessed are all they that trust in him Psal. 2. vlt.. Doe they prouoke me to anger, and not themselues to their owne con­fusion, saith the LordIere. 7.19.? For if the frowne of a Prince be the death of the subiectProu. 20.2., much more the frown of God: who in very deed cannot frown as man: but if any thing could make him frowne, sinne would doe it, it is so hatefull to him.

As Anger, so Power is attributed to God: but anger im­properly, this properly. It is alwaies actiue in God. In him is principium agendi, not patiendi, to doe, but not to suffer: for this argues defect, as was said before.

This power is Almightinesse; and it is absolute or ordi­nate. By the first, he is able to doe all he will, and more then he actually doth will: for as there is in God a knowledge of things which neuer were or shall be, so is there Abilitie to do that, which hee neuer will shall be done. Hee can raise vp of stones children to Abraham, and giue Christ more then 12. legions of Angels: but we neuer read he did so.

By the second, he can doe all he will, notwithstanding all opposition, and that in an instant.

Q. Can God doe all things?

A. It is a shamefull question for the Creature to mooue of the Creator. Some things are in possible to God, because he is God: of which a pious obseruer of Gods maiestie would haue vs not to say, God cannot doe them, but, they cannot be done.

Those things are impossible, which any waies imply a con­tradiction: Aquin. as a thing to be, and not to be at the same time: for this is to make those things which are true, in the same re­spect [Page 216]that they are true, to be falseAudēter loquar Cū omnia possit Deus, suscitare virginē non po­test, post ruinam. Hieron. in ep. ad Eusta. de virg. Quisquis dicit, Si omnipotens est Deus, faciat vt quae facta sunt, facta nō fuerint: non videt hoc se dicere, saciat vt quae vera sunt, eo ipso quo vera sunt, falsa sint. Aug. lib. 26. cont. Faust. ca. 5.. So God cannot ly, or dy, not for want of strength, but because he wants no strength; for these are works of weakenes, not of power. In these, the affirmation hath the force of a Negation, according to the thing.

Doct. There is in God an infinite power to doe what hee will. Luke 1,31. Math. 19.28. Hee is called Almighty, 2. Corin. 6.18.

Vse. This doctrine is like the cloud, which was light to Israel, but darknes to Pharaoh and his host.

If thou belongest to the Israel of God, remember God is Almighty. Many promise more then they can performe: GOD can giue beeing to all his promises. Pray vvith bold­nesse, trust on him with boldnesse, whatsoeuer thy owne reason, or the world obiect. He is able to giue, and to main­taine his gifts, that thou mayst perseuere.

I know in whom I haue beleeued, saith Paul; 2. Tim. 1.12. In vvhom Paul? In him who is able to keepe my soule, saith he. With this Christ comforts his sheepe: Iohn 10.29. My Father is stronger then all, and none can take them out of my Fathers hand. If thou beest profane, remember that God is able to make good all his Threatnings. Doth it not affright thee to consider? Doth it not make thy heart to shake? Vana sine viri­bus ira. Anger without power is in vaine; but God hath anger and power. O humble thy selfe to this Almighty Iudge of the world, who infinitely hates & is offended with sinne, and hath infinite power to execute his vengeance and displeasure vpon sinners. Let all the ends of the earth feare him; so doth our blessed Sauiour admonish; Math. 10.28. Feare not them which kill the body, but are not able to kill the soule: but rather feare him which is able to destroy both soule and bodie in Hell.

The matter it selfe in this end, is, that God lets vvicked men alone, and suffers them to haue a being here, which are not worthy to tread vpon the earth, that all the world may take knowledge of his anger against sinne, and of his power to execute the same.

doctrine God suffers Reprobates for the manifestation of his wrath and power: for this he suffered the Amorites many hundred yeeres, Gen. [Page 217]15.13,16. To this purpose also is there a speech vttered by our Sa­uiour to the Scribes and Pharises, and the rest of the Iewes, me thinks it is a fearefull one, Mat. 23.32. Fulfilye the measure of your fathers iniquitie. They were monstrously wicked, yet hee bids them go on to fulfill their measure. Why? That they may be made examples, and that the world may ring of his iudgements which hee will bring vpon them, for all the bloud which was shed vpon the earth, from the bloud of Abel, to the bloud of Zachary, verse 35.

Ʋse. 1. There is no Iniustice in the reprobation of men; because they deserue it, and it serues to the setting forth of Gods glo­ry, and for the getting himselfe a name. It is most necessary that the Iustice and Power of God should bee knowne: but without the Decree of Reprobation, and Execution thereof we could not so well know them. A man may know the sweetnesse of honey by reading, and by report: but a fuller knowledge is attained by taste. So wee may know the Iu­stice and power of GOD by his Word: but when we see examples of these, this experimental knowledge is farre more excellent.

Vse 2. Many times we see a wicked notorious wretch to bee ad­uanced, to liue long, to prosper, and to enioy an ouerflowing cup of outward blessings: while Gods children (a great deale better men,) are poore, despised, and crossed on euery hand. This is a sore tentation. This is the Atheists Argument: If there be a God, or a prouidence: Why doe his enemies pros­per? Why doth he not blesse his owne? This posed Dauid, Psul. 73. and troubled Ieremy. Ier. 12. But they and wee are taught that God heapes good things on wicked men, not that hee likes their courses, or had giuen ouer the gouerning of the world, but to make them the more pregnant examples of his wrath and power: and that his children are afflicted here, that they may be prepared for the glory to come.

Grieue not then, nor grudge at bad mens thrift: it is con­uenient: nay, it must be so. These things are but preparatiues to their greater iudgement. But alas, wicked men thinke not so: they say, Let the Preacher say his mind: I am sure, what­soeuer I am, I thriue, I prosper, I haue good crops, &c. O, they know not, that they are as Oxen fatted for the slaughter. If [Page 218]thou beest rich, thou thinkest thy selfe happy, though a wic­ken man: but thou shalt pay deare for all one Day, when Di­ues will wish he had beene Lazarus: Nay, for the hope of that Day, the poorest man that feareth God, will not euen Now change states with the richest vpon earth: For Mary hath chosen the better part. Luke 10.42.

Further, if thou maruellest at the great power and pompe of the Turk, who wastes Gods inheritance, filling the places of the Apostles chiefest labours with detestable doctrines; or at the pride of the Pope, who playes the Diuell, in burning and raging against the Saints: Remember there is a Day com­ming, wherein they shall be made examples; and that God will get himselfe a name, glorious and magnificent in their destruction, fore-prophesied in the Reuelation. Reu. 17.

Vse 3. Sinne not in hope of Impunity, which if it bee long, is a strong inticement to offend: For GOD is patient, not that thou shalt quite escape, but that thou maist be made an example. Because sentence is not speedily executed, vngodly men take courage to offend: Eccles. 8.11,12,13. But though a sinner doe euill, and liue long, yet it shall not bee well with him in the end. The Drunkard, or vncleane person, &c. offend once, and feele no Iudgement, yea, a second and a third time, and God takes them not in hand: Now they thinke God sees not, hath for­gotten, and will neuer marke. Ah, Fooles, which consider not that the more they sinne, and are not punished, the more their reckoning increaseth.

They deale with God, as the Birds with a Scar-crow, at first it makes them afrayd, but seeing it not to stirre, at length they come neere it, and light and sit vpon it. So at first, the wicked­est man is afraid to offend, but through impunitie he hardens himselfe to commit iniquitie. But though God hath woollen feet, yet he hath Iron hands. He spares them, to haue the grea­ter stroke at them. All this while, hee is whetting his sword, and euery sinne makes it the sharper: he is preparing deadly Arrowes, and is long in drawing his Bow, because he means to haue a speeding shoote.

The old World is an example, so is Sodome, yea Ierusalem, famous Ierusalem is an example of this. There was neuer any [Page 219]place so abounded with blessings as Ierusalem, (our vnthank­full England excepted.) How long did God spare▪ How of­ten did he fore warne? And when nothing would serue, how was his patience turned to fury! and her mercy into Iudge­ment! Not a stone vpon a stone! Her riuers flowing with milke and honey, turned into bloud! The suruiuing Inhabi­tants and their posteritie, vagabonds, dispersed this 1600. yeere, ouer the face of the earth. Let England, so long spared, so greatly blessed, looke to it; yea, let euery one looke to it. This is a time of patience, without wrath. There is a day com­ming of wrath, without patience: Let the patience of God moue thee to Repentance.

HEre is the end of Gods shewing his wrath and power on the Reprobates, after his long induring them; namely, that he might shew the riches of his glory on the Elect. Con­traries illustrate each other, being laid together: Contraria iuxta se posita magis illucescunt. So these things by comparing: not that Gods Iustice and Mercy are contrary one to the other: but that their effects in contrarie subiects, are after a contrary manner.

There is no difference betweene the diuine attributes, but onely rationall, in regard of our conceit; which difference also ceaseth, when the operation of our vnderstanding cea­seth. For as it is the same Sunne which hardneth the Clay and softneth the Waxe: So it is the same will in GOD, which sheweth mercy on the Elect, and Iustice on the Repro­bate.

God maketh the Reprobate drinke off the very dregges of his wrath, that the rellish of his immeasurable goodnesse might by comparison be the sweeter to the Elect.

And that: this Particle (And) is not in some Copies, and the Ancient reade it not, and indeed without it, the sence ap­peares the more plainely: but beeing in very approued Co­pies, it would be here taken (as often it is) for, Euen.

The Riches of his glory. Glory is that wherby God appeares [Page 220]to bee glorious, and is to bee glorified.

Now hee appeares glorious by the effects of his goodnes and power, whereby hee is willing and able to saue. The In­terpreters for the most part, here interpret it, of his mercy: but I thinke, Gods power also to bee vnderstood: and so the opposition is notable. His mercy to his wrath, and his power in shewing mercy, to his power in executing wrath. As Glo­ry is sometimes put for Mercy: so sometimes for power. Rom. 3.23. Rom. 6.4.

The riches of his glory. This is an Hebraisme, where Glory is not the addition, but riches, noting (as vsually) abundance. So we say a man rich in plate, land, &c. which hath store of these things. That hee might shew his most rich and abun­dant glory.

doctrine The wrath shewed on the Reprobates, doth amplifie and commend the mercy to the Elect. Gods sauing Noah, and drowning the world, made his mercy to Noah the more conspicuous. The plaguing of Egypt, and sparing the Israelites, by comparison, the more set­teth forth the goodnesse of God to the Israelites. So also the drow­ning of Pharaoh and his hoast: and their deliuerance noted: Exod. 14.30,31.

Vse 1. Here are two comforts.

First, the riches of glory layd vp for the Elect, comfor­teth against our present basenesse, and disgrace put vpon vs by the world.

Secondly, we haue friends here: but many times we faile of their helpe: either for want of loue in them, or for want of power: But God wants neither: nay, hee is infinite in both. He hath riches of glory. Whatsoeuer thou wantest, as Faith, Repentance, &c. Aske and thou shalt haue. That fountaine can neuer be drawne dry.

Learne Humilitie. For thou didst neuer earne or purchase the happinesse thou hast and shalt haue: and that there should be such difference betweene thee and a Reprobate, it comes from the riches of Gods glory.

It is not a little thing or ordinary, which God giues his E­lect, but riches of Glory: the pledge of it here in Faith and Sanctification, the perfection of it hereafter. To bring vs to this estate, and to make vs capable of such glory, cost the [Page 221]treasure euen of heauen: the richest Iewell there, euen Christ Iesus was pawned for it. Forget not to bee thankefull: And that thou mayst so much the more doe it: Compare thy estate with the estate of a Reprobate, thou wert in the same con­demnation. Consider the torments to which the Reprobate, and the riches of Glory to which thou art reserued.

How doth God deale with vs, as though we were Princes children, who indeed are beggars brats! Hee takes a Repro­bate, and scourgeth him with Scorpions, to fray thee from sin, and to shew thee his loue. When thou feelest thy selfe dull to praise God; consider how God hath discerned thee from the Reprobates, then whom, in thy selfe thou art not better so much as a hayre.

If God had saued all, it had beene an Infinite mercy, and an Infinite cause to praise him: but Now seeing many are damned, to them which are saued, it is the more cause of thanksgiuing. The Sunne is glorious and beautifull: but if the Moone and euery Starre had as much brightnes, it would not be so admired. So this makes the mercy of GOD to the E­lect so much the more admirable, by comparison of his wrath on the Reprobate. On the contrary, it is augmentation of tor­ment to the Reprobate; to see how God vseth his Elect, to heare how graciously Christ speakes to them: Come ye bles­sed: to behold Them goe triumphing to heauen, and them­selues thrust downe with the Diuell to hell. To see what they lose shall more torment them, then that which they feele. This shall euen cut them to the heart, as may by proportion bee gathered out of the Gospell. Luke 13.28. There shall bee weeping and gnashing of teeth (saith Christ to the Reprobate Iewes) when yee shall see the Elect in the Kingdome of heauen, and your selues thrust out.

Apply this to all occasions of mercy to thy selfe, which thou obseruest others to want. Wouldst thou be stirred vp to praise God for our long peace? Compare England with France, & the Low-Countries; this will doe it. Wouldst thou for the Gospell be prouoked to thankefulnes? Consider their misery that liue in Turky, or vnder the darknesse of Popery.

Thou hast riches, vnderstanding, health, the vse of thy [Page 222]limbs, &c. When thou seest a man Lunati que, or a poore lame cripple begging a penny of thee; Remember that God offe­reth him to thee, not onely that thou shouldest be compassio­nate to relieue him: but also to make him thy glasse to behold the mercy of God to thy selfe; who could haue put him into thy estate, and thee into his. Be from hence thankfull, lest God cast thee into such an estate (for he can do it) that so by a hard comparison thou maist learne to be more sensible of his goodnes, which thou hast receiued. Thus did God de­clare i [...] Ierusalem by his Prophet, that they should serue Shishak, that they might see the difference of his seruice, and of the kingdomes of the earth. 2. Chron. 12.8. Consider wisely, & be thank­full.

HItherto hath beene shewed, that the promise was neuer made nor meant to the only carnall seede of Abraham: Now followes the other part of Pauls Answere, that it is made to the Elect of all Nations. And he falls into it from the occa­sion of that which is vers. 23. deliuered of the vessels of mer­cy and glory. For in this verse he shewes who they be, and by consequence who are Abrahams seede, to whom belong the promises; and that by an effect of election, which is Calling. This calling is enlarged by a distribution of the Subiect, viz. Iewes and Gentiles.

The Argument or summe of the words is: That the seede to whom the promises pertaine, are the Elect, which are not the Iewes only; but the Gentiles also: nor all the Iewes, but only the Elect. The first is approued, verse 25, 26. The last, verse 27, 28, 29. Then followes a collection from these things, verse 30. to the end of the Chapter. Euen vs whom he hath called: Calling is an action of Gods loue whereby he calleth men to saluation. It is two-fold.

1. Outward, when we heare the Word preached with the eare of the body.

2. Inward, when God bends the heart to beleeue the pro­mise [Page 223]offered, and swayeth the whole man to obedience. Pareus. This is here meant; not of the Iewes only, but also of the Gentiles: Not all the Iewes, nor all the Gentiles; but of the Iewes and Gentiles: the Proposition being partitiue: some singulars of both.

doctrine They which are effectually called, are elect vessels of glory: for the execution of the decree of election begins in Calling, Rom. 8.30. Tit. 1.1. Ioh. 10.16. Act. 13.48.

Vse 1. In time past they sang: God is knowne in Iewry, his name is great in Israel; at Salem is his Tabernacle, and his dwelling at Si­on. Psal. 76.1.2. Psal. 79.6. Ierem. 10.25. Luke 2.32. Acts 10. Then were the Prophets bold to say: Powere out thy wrath vpon the Gentiles: Yea, wee were as dogges: But now he that is the glory of Israel, is the light also of the Gen­tiles. Peter could not vnderstand this without a vision. The Iew, the elder brother, could not endure his younger brethe­ren to be entertained: but they had no reason for it; for nei­ther did we grutch their glory, neither doth our admittance, but their owne infidelity exclude them from God. Truth it is, that in all times of the Iewes excellencie, some few of the Gentiles were receiued into the fellowship of the promises, as Iob, Iethro, Ruth, &c. for the saluation of some, and for a witnesse vnto all: but now, the multitude of the Gentiles re­ceiue the Gospell. Vt quibusdam esset in remediū, omnibus in testi­moniū. Amb. de voc. Gen.

Whether Iew or Gentile, such as are called are the elect of God. It is not the hauing, or wanting of the prerogatiue of Nation, Sex, Condition, &c. that makes or marrs. In Christ, saith Paul, Galat. 3.28. (not in a Christian Common-wealth) is neither Iewe nor Gentile, &c. But all, rich, poore, masters, seruants, Iewes, Gentiles, haue an equall right in Christ: vvhich I thinke was shadowed, Exod. 30.15. Where the rich shall not passe, nor the poore diminish.

Art thou rich? if thou beest not effectually called, thou shalt bee damned: Art thou poore? If thou beest effectually called, thou art rich. A poore man wanting grace, is twise miserable: and a rich man belieuing, hath a double por­tion. Nemo dicat ideo vocauit me deus, quia colui eum. Quomodo, coles, si non voceris. Augu.

There is nothing in vs which is the cause of effectuall cal­ling: He calleth vs. Good desires and thoughts, &c. follovv [Page 224]calling, as calling followes Election, and Election the mer­cy of God.

Wee are the subiect of Calling; but power to obey the Calling of God wee haue not, till God hath created it in vs. As water, being by nature cold, may be made hot, and yet it hath no naturall inclination to heat: so the Flesh hath no eares to heare, nor eyes to see, but as GOD createth them. Neither doth God giue vs a power, and wee educe it into act, but both power and act as from God.

The preaching of the Word is Gods ordinary voice to call. First, be thankfull that this voice soundeth among vs, for it soundeth not in all places of the vvorld. Secondly, that thou hast eares to heare: vvithout hearing, a voice profits not. Hearing is the sense of learning. Faith comes by hearing, how miserable then wert thou, if thou wert deafe! for deafe men must needs be miserable, beeing depriued of the ordinarie means of faith: howsoeuer, such deafe which are elected shal be saued. For God is not tied to eyes and eares, hee can saue without these; yet great is the comfort of hearing. Hee that hath eares to heare, let him praise God, and heare. Thirdly, that thou hast a mind to vnderstand that which is taught, for euery one cannot: as fooles, and frantikes, and such a one might God haue made thee. Fourthly, that thou hast a heart to obey: for many haue the Word, and heare it, and vnder­stand it, being witty and apprehensiue, and can discourse of it, yet are most profane in their liues; they know euill, but haue no power to auoid it: when thou seest such, take occa­sion to acknowledge the mercy thou hast receiued.

Ʋse 4. We may know our Election by that which followes it; The foundation of our Election is in God; The tokens of it are in vs. That is immoueable; These are infallible. A prin­cipall token is Effectuall vocation. By this (not by extraor­dinary reuelation, Paul knew hee was a vessell of honour, as he saith, Euen vs whom he hath called, &c.

Examine thy Election by thy inward calling: God hath often outwardly called thee by his Word, but thy hart know­eth that thou hast not obeyed: but if thy heart answere as an Eccho in obedience, then art thou elected. Shew thy election [Page 225]by thy reformation, and by thy good fruites.

Many are like that sonne, Math. 21.30. who said to his father he would goe, but went not. They haue some fleeting motions and pur­poses of Repentance while they are at the Sermon; but after­ward returne to their vomit. Euen as a melancholik man is cheered with Musike while the Instrument soundeth, as in the example of Saul, but after are vexed with the euill spirit. So many are moued, it may be, to teares for the present, who afterwards reioyce in euill. While Felix heard Paul, Acts. 24.26. he trem­bled: so a man may haue some suddaine motions and glances of sorrow, while Paul preacheth; but the continuance of these things, being powerfull to a daily increase of godlines, is a comfortable marke of our election.

The Word is the instrument of Calling: vvait vpon it, & remember, the time of calling is called a Day. Some dayes are very short, and the longest haue an end. It may be thou hast spent thy day, euen to the last houre, in vanity and rebellion: looke to it, the time is short; if thou dyest vncalled, thou diest damned.

IN the ninth Chapter appeared, that the Re­iection of many Iewes doth not preiudice the promise of God: and therfore the doc­trine of Iustification by faith, remaineth firme.

In this Chapter, the Apostle answe­reth another Argument, in which the Iewes put wonderfull trust: viz. in their holinesse and zeale, thus; If none be saued but those which beleeue in Christ, then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall? Paul tells them, that all this auailes not before God, but faith, which attaines that righteousnesse which iustifieth in his sight. Now this must needes be wonderfull harsh to them which had such confi­dence in their owne righteousnes; as appeareth by that Pha­risee, and the Ruler spoken of in the Gospel. Luke 18.11,12 ibid. v. 21. To be both be­reaued of the promises, and also to be stript of their holinesse, & to be left naked before the Iudgement seat of Christ, must needs be grieuous.

This Paul knowing, and that they would be not a little [Page 246]incensed against him; and hauing experience that such prea­ching caused him great trouble, before he comes to the mat­ter, he makes a Preface, whereby hee endeuours to asswage their minds, and to approue his loue to them, that he might take away all preiudicate opinions of him.

So in this Chapter we haue two parts; 1. A Preface, ver. 1. 2. The matter it selfe in the rest.

The Preface, verse 1. is by insinuation, or protestation of his loue, in which are two things; 1. The Thing protested. 2. The Amplification of it.

The thing protested, is his Loue. The Amplification is two­fold; 1. From the persons to whom he protests loue: that is, to the Israelites. 2. From the Arguments of his loue, vvhich are three. 1. A friendly cōpellation, hee calls them Brethren, in regard of the same Country and Nation. 2. From a desire of their saluation. The word translated, hearts desire, signifi­eth two things. First, to haue a good opinion. Secondly, to wish well vnto. Paul thought wel of them, and vvished them well, whatsoeuer they thought of him. This desire is ampli­fied from the subiect of it, his heart. It was not a fained glo­zing loue, as is the friendship of the world, from the teeth outward, but euen from his very heart. Thirdly, from his prayers for their saluation. A singular token of loue. This is amplified, first, from the obiect to whom he prayed, To God. Secondly, from the end, or summe of his prayer, That they might be saued.

Q. Why doth Paul pray for thē who haue crucified Christ, are enemies to the Gospell, and hated and reiected of God?

A. He intends the general calling of the Iewes; of which, chap. 11. Or with condition of Gods will; or onely of the E­lect; or to shew his willingnesse to wish well euen to his ene­mies.

The obseruations from this verse, are from the considera­tion of Paul, as an Apostle, or as a Christian.

doctrine Ob. If we consider him as an Apostle, we obserue; 1. That Ministers are not only to preach against wicked persons, & to exhort their people to obedience, but also to pray for them, as Samuel and Ieremy did. 1. Sam. 12.23. Ierem. 13.17.

[Page 247] 2. When Ministers are to speak of a matter that may distaste; they must wisely preuent all offence and grudge, by preparing the minds of the hearers, and shewing that they speake not out of malice, but out of loue, and a desire of their saluation. So Paul mitigates his reproofes, with protestations of his loue and gentlenesse, which is no dawbing with vntempered mor­ter. Paul dawbed not, but had Gods Spirit when he spake to Festus and Agrippa; and hauing reprooued the Galathians, Chap. 3. He affectionatly declares his loue, Chap. 4. As Phy­sicians prepare, and Nurses sometimes still their little ones with singing: So also must Ministers attempt euery way, which may profit their people.

3. Paul loues the Iewes, but tels them plainly of their faults: So must Ministers doe. Indeed the way to get peace among men, is, not to reprooue; but this is the way to lose the peace of God, and to bring the bloud of our hearers vpon our owne soules.

4. The condition of Ministers is miserable. The labour is great: the care to saue the soules of our hearers (yea our own) that we may giue vp a good account, is infinite; the discon­tents not to be expressed: as, to spend many sleeplesse nights, many teares, and sighes for their saluation, who raile and re­uile vs, accounting vs vnworthy to liue:

But indeed our ioy is in the conscionable discharge of our duty, 2. Cor. 2.15. and that wee are a secret succour to God both in them which are saued, and in them which perish. And for such as receiue the Word with reuerence, obeying it; we acknow­ledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe; 1. Thes. 3.9. who if they con­tinue, then do we liue.

If we consider Paul a Christian: we obserue,

Obs. 1. Though the Iewes seeke PAVLS life in their rage, and nothing would haue giuen them more content then his bloud: yet hee carries himselfe louing toward them, his very speeches no way sauouring of Reuenge.

Loue thine enemies. We are Pharises by nature, louing our friends, and hating our foes: but wee are Christians by Grace, and therefore must loue our very enemies, and pray [Page 248]for them, as our Sauiour both taught and practised. Amicos diligere, omnium est: ini­micos vero solo­rum Christiano­rum. Tertul. ad Scap. cap. 1. Chrysost. hom. 15. operis impersecti. Eue­ry man can loue his friend, but onely a godly man can loue his enemy: and in this doing we doe our selues more good then our Enemies: For Christ gaue vs this commandement not for our enemies sake, but for our owne: not that they are worthy to be beloued; but that malice is too vnworthy and base a thing for vs. This is hard, but we must beate downe our stomakes, that wee may bee the children of our heauen­ly Father.

If then in cold bloud, and vpon deliberation (though not at the instant of thy passion) thou canst so rule thine af­fection, as to loue thine enemy, and pray for him, doing him good in stead of euill, it will be a sweet comfort to thy brest; for with our heauenly Father, hee is not in the communion of sonnes, that is not in the Charitie of Brethren. Apud summum Patrem, qui non fuerit in charita­te fratrum, non habebitur in nu­mero filiorum. Leo. mag. serm. 11. de Quadrag.

2. Pauls loue was hearty; so let thine be, be it friend or foe. Some, after a controuersie is taken vp and ended, will promise friendship, but vvith a Reseruation of reuenge, though it bee seuen yeere after. Iudas kissed Christ, and betrayed him: and Ioab saluted Amasa courteously and slue him. Remember thou to meane the truth thou makest shew of.

3. Let thy loue appeare in kinde words and salutations, as Paul calls the Iewes Brethren; yea, Lot the Sodomites: Gen. 19.7. which condemnes the practice of some, who if they bee of­fended, shew that they are possessed either with a dumbe di­uell; they will not speake: or with a rayling Diuell: if they speake, it shall be in bitternesse with taunts and reproches.

4. Pray for them thou louest. Thou shalt neuer haue a­ny comfort of his friendship, for whom thou doest not pray.

THis verse hath not a reason of Pauls loue from the pro­creant cause of it: for the zeale of the Iewes did not make Paul loue them: for in this zeale they crucified Christ, persecuted the Gospell: and Saint Paul cals this zeale in him­selfe, [Page 249]blasphemie, and therefore Paul would neuer commend it. Indeede if I see a Papist zealous in his way, I pitie him, and wish his zeale were wel directed, but I commend not his zeale. When I read the Story of Alexander, Cicero, &c. I loue their remembrance for some moralities in them, as Christ loued that Y [...]ng man in the Gospell: but this zeale of the Iewes was no moralitie, being considered in the manner in which they were zealous. And therefore though Paul grant it, yet as Chrysostome obserues, he reproues it vehemently and takes away all Apology from them.

Here then (I take it) the Apostle comes directly to point, to shew that Iustification by Faith abolisheth not the Law, though their zeale bee cast away; because it was not according to knowledge: Paul here notably in the first place, beating downe (as was fit) the admiration and opinion they had of their zealous obseruations.

In this verse there are two things. First, a Concession. Paul grants that they haue the zeale of God. Secondly, an Ac­cusation or Reproofe of their zeale: But not according to knowledge.

The zeale of God. The earnest study of the Iewes about the worship of the true God, and standing for Moses Law, Paul calls zeale, Heb. 10.27. which is a vehement affection, as a very hote fire is called the zeale of fire, and may thus be described: that it is an exceeding vehement affection or loue to a thing, with an indignation against whatsoeuer doth hurt the thing beloued, and an endeuor to redeeme it from all iniuries and wrongs.

Zeale of God. Not as approued of God; but so called, be­cause God was the end or obiect of it, though they failed in the right way: so as this is to be vnderstood comparatiuely, in respect of the Heathen who are zealous for false gods. So if we compare the Turkes, and Papists; The Turkes are zea­lous for Mahomet. The Papists in comparison for Christ.

Not according to knowledge. It was according to their owne conceiued knowledge; but not according to the know­ledge they should haue had by the Gospel: and for this doth Paul reproue it. The more of such zeale, the worse.

[Page 250] doctrine Zeale, if it be not according to knowledge, is not acceptable to God: The Iewes are a plaine example hereof. See also Eccles. 7.18.

Q. Can a man haue too much zeale?

A. Not of true, but of selfe-conceited: A little of this is too much. For whatsoeuer is without Faith, is sinne: Faith presupposeth knowledge: Errour in knowledge, breeds er­rour in zeale.

Ʋse 1. A good meaning will not iustifie our actions, (if otherwise euill) as appeares in the Iewes, who many of them meant well in persecuting the Gospell; but they are to this day plagued for such zealous meanings. Let vs meane neuer so well; if that which we doe, be not according to Gods mea­ning, hee regards it not, who hath giuen his Law, not our meanings to be a rule of our obedience.

If a Wife play the Harlot, and say she meant no harme, will this satisfie her Husband? And shall wee thinke, to worship Images, pray to Saints, stay at home on the Sabbath day, when we may conueniently resort to the Church, vnder the shadow of a good meaning? No. God will not accept of such bald excuses.

And if good meaning will not excuse ill doing; What shall we say to them which doe ill, and meane ill too? What shall become of Drunkards, Blasphemers, Vncleane persons, &c. What good meaning can be in them?

Vse 2. Here we haue a rule for the ordering of our zeale, that it may be acceptable to God. For it is such a thing, which if it be well ordered, is most beautifull in a Christian; but if not, a thing of exceeding danger: as Fire in moderation is most comfortable, in extremitie most fearefull.

This Rule is sound knowledge out of Gods Word.

This knowledge must be three-fold. First, of the thing of the which we are zealous, that it be in the Right. For if wee be in the wrong, the more zeale, the worse; as in a wrong way, the more haste the worse speed. Exod. 40.36,37. Therefore Saint Paul tels the Galathians, that it is good to be zealous alwaies in a good thing.

2. Of the wrong which is done to the thing we are zea­lous of: that in deed, there be a wrong done, not going vpon [Page 251]hearesay and aduenture, but vpon certainty, being able out of the Word, soundly to conuince the same. For here is the indignation; and if there be not sound knowledge, we may become slanderers of our brethren; and (as they say) beat them with the sword, who deserue not to be touched with the scabberd.

3. That wee haue some competent knowledge and abili­tie, thereby to iudge of the proportion of the wrong, for the which we haue indignation in our zeale, that so our zeale may haue a good temper. For all sinnes, offences, & wrongs are not of the same quantitie, and qualitie. As there is a diffe­rence in offences, so must there bee in our zeale; in greater things to be more zealous, in lesser things, lesse zealous: wee must remember it is of the Nature of fire: There is not the like fire, for the roasting of an Egge, and for the roasting of an Oxe: but it is moderated, according to the necessities of the houshold.

By this three-fold knowledge must our zeale be directed, where the Word begins, there must our zeale beginne, and where the Word ends, there must our zeale end, whatsoeuer our opinion be. For as he that trauelleth ouer the Washes, or in some dangerous passage, without a guide, many times pe­risheth: So is the man that is zealous, not according to know­ledge. As therefore in the wildernesse when the cloud ascen­ded, the children of Israel set forward in their iourneyes: and when that stood still, so did they: And if the cloud ascended not, then they iourneyed not till it ascended. Exod. 40.36,37 So is our zeale alwaies to follow our knowledge, and to be directed therby.

There are two forts of men, hereby to be apprehended. 1. They which haue a desect not of zeale, but of knowledge, for the ground of their zeale. 2. They which haue a defect not of knowledge, but of zeale answerable to their knowledge. Of the 1. of these may be verified the Prouerbe. They set the Cart before the Horse. The second may bee likened to Pharaohs Chariots, when the wheeles were off: so slowly doe they ex­presse their knowledge in their liues. The first are like a little ship without ballast & fraught, but with a great many sailes; which is soone either dasht against the Rockes, or toppled [Page 252]ouer; The second, are like a goodly great Ship well ballasted, and richly fraughted, but without any sayles, which quickly falleth into the hands of Pyrats, because it can make no speed; sooner making a prey for them, then a good Voyage for the Merchant.

Separate zeale and knowledge, and they become both vn­profitable: but wisely ioyne them, and they perfect a Christi­an, being like a precious Diamond in a ring of Gold. Let not zeale outrunne knowledge or lagge behinde it; but let it ad aequale agree, going hand in hand with the same. For euen as in an Instrument of Musike there is a proportion of sound, wherein is the harmony, beyond which, if any string be strai­ned, it makes a squeaking noyse; and if it bee not strained e­nough, it yeelds a clagging, dull and vnpleasant sound. So is it in our zeale, if it bee either more or lesse then our know­ledge.

Among the first sort of these men which haue zeale, not ac­cording to knowledge, are to be placed the Iewes, and wee may iustly put the Papists, whose zeale for their many groundlesse deuices, hath made them bloudy persecutors of the Gospell: Likewise the Brownists, whose immoderate zeale without warrant, hath made them most vncharitable Censurers of all the famous Churches in Christendome.

Among the other sort which haue knowledge vvithout zeale, are our Dullerds in Religion, who are like a resty horse, that hath metall and strength, but will not goe forward. Bee zealous and amend; the example of Laodicea were enough to prouoke vs. Apoc. 3.19. It is the end of thy Redemption: and a very piti­full thing, to be a man in knowledge, and a beast in life. Zeale without knowledge, profits not; so knowledge without zeale condemnes. How farre art thou from the zeale of Phi­nees, Dauid, Elias, &c? Thou canst be zealous and hote in thine owne causes: thou canst follow thy pleasures with Esau, till thou faint. Thou wilt spend twenty pound, but thou wilt haue thy wil of thy neighbour. Alas, what wilt thou answere to God? When notwithstanding all thy knowledge, thou nei­ther hast indignation against sinne: Nor art any way care­full to honour God, according to his Word.

THat the zeale of the Iewes is not according to know­ledge, is shewed in this verse. The reason whereby it is shewed, is brought in by an Occupation. Some might say, Did not the Iewes abound in knowledge, who counted the very Letters of the Bible?

For answere, Paul affirmes that they were ignorant of that which they should specially haue knowne; namely, the righ­teousnes of God, of which they ought to haue beene zea­lous.

In this verse then we haue two things, 1. A Iustification, That the Iewes are zealous, but not according to know­ledge: They are ignorant of the righteousnes of God. 2. A declaration of the effects of such ignorance, which are two, 1. Pride, They went about to stablish their owne. 2. Con­tempt of Gods righteousnesse: They haue not submitted themselues vnto it.

Here is a distinction of righteousnes, it is two-fold; First, Gods. Secondly, Our owne. Gods righteousnes is not abo­lished, but established by faith. Our owne righteousnes, that is, which we haue wrought, as I may say, home-made righ­teousnes, of our owne vvebbing; this is abolished by faith: this was the righteousnes which the Iewes boasted of, vna­ble to abide the triall of the Law.

For they beeing ignorant of Gods righteousnesse; not whereby God is righteous in himselfe, but which he giues to man, that he may be righteous by God. This is the righteous­nesse of our Mediator. They are zealous of righteousnes, but they are ignorant of that righteousnes which God approues; vvhich is a righteousnes euery way answerable to the Law. This we sinfull men cannot performe, but Christ hath perfor­med, and we cannot apprehend when God giues faith.

Going about to stablish their owne righteousnesse. Their owne: that is, which they in their owne persons performe. [Page 254]To stablish, or to set vp. A Metaphor from the staying vp of an old rotten house, which can be shored vp no longerAretius.. Or from the setting vp of a dead man vpon his feet, to make him standPareus.. Such is the labour of him that goeth about to be iu­stified by his owne righteousnes.

Going about. The Nimrodians went about to build a tower whose top might reach to Heauen; they went about it, but brought it not to passe, but built a Babel: so the Iewes went about to be iustified by their own righteousnes, but in vaine; working their owne confusion in the sight of God.

They did not submit themselues. This is the issue of pride; They will not be beholding to God for a righteousnesse of his appointing: They haue not submitted; as Rebells, which will not be subiect to their lawfull Prince.

doctrine Ignorance breedes pride and contempt. Thus Christ imputes to the Scribes and Pharises, Mat. 15.14. So Paul thought hee had no Peere while he was a Pharise; and therefore he was mad against the faith: and this was through Ignorance, 1. Tim. 1.12.

Ʋse 1. Zeale without knowledge, is dangerous, as appeared in the Iewes; as appeareth in the Papists, and Brownists. It makes them proud; and hauing drunke in an opinion, they cannot be remoued with reason. As a man cannot write in a paper already written, or plow in a ground ouer-runne with bushes; so is it hard to fasten any reason vpon a mind prepos­sest with fancy.

2. It makes thē vncharitable, in abhorring all them which consent not to their deuices; so farre, that they Iudge their Contraries to be men not worthy to liue; persecuting vvith more eagernesse, them which renounce their opinions, then them which deny God.

This appeared in the Iewes, who crucified Christ, for re­prouing their Traditions. And in the Arrians, vvho were more cruell in their time, to the Orthodoxall Christians, in maintaining their opinions, then were the heathen Empe­rours.

The Papists doe not exercise so much cruelty against any, as against those who consent not with them in the doctrines of their owne deuising. A fantasticall zeale. Also the Separatists exclaime of the [Page 255]Church of England, and can endure any thing, saue the go­uernment of this Church, because it confuteth their fancies.

I find by my little reading, and smal obseruation, that too much zeale is more dangerous to the Church, then the con­trary degree of coldnes.

3. It makes men impatient of admonition; It will not endure the hearing of any thing that contradicts it: as the Iewes would not heare Paul. Zeale is erroneous, if it vvant charitie, humilitie, and patience.

Vse 2. Ignorance is the mother of Error, and excuseth not, be­cause we are bound to know; as a subiect is bound to knowe the Lawes of his Prince: Ignorantia Iuris non excusat. Re­gula. and if he offend, it will not serue his turne, to say he knew not the Law.

If a man be ignorant of that which concernes him not, it excuseth him: as if a Minister be ignorant of the Art of Phy­sike, or to plow an acre of ground; or a Physician, ignorant of the Art of Nauigation. But if a Minister be ignorant of the Scriptures, or a Physician of the difference and cause of dis­eases, the complexion of his simples, &c. it excuseth not. So for a Christian to be ignorant of Gods righteousnes, and the way of Iustification before him, is most dangerous.

So is it for a man to imagine he knowes, when hee is most ignorant; which is, as if a drunken man should thinke him­selfe sober, or a sicke man well. Stop the fountaine of these inconueniences, by sound knowledge; as a blind man, so an ignorant man must needes erre out of the way. As a man ex­pects not a voice from fishes, so nor from ignorant men ver­tue.

If the vvoman of Samaria had knowne who it was that of­fred her vvater, Iohn 4.10. she would not haue mocked him. If the Iewes had knowne many of them the Lord of life, 1. Cor. 2.8. they would not haue crucified him. If the Papists many of them knew better, they would accordingly professe. Our profane persons, if they knew the rigour of Gods iustice, the heat of his anger, the burning of hell, they would not (I thinke) so shamelesly carry themselues.

Ʋse 3. Trust not in thine owne righteousnesse, in they ciuill and harmelesse carriage, there is no more goodnesse in it, then life [Page 256]in a dead carkasse. It is like a childes baby made of clouts: theres not more difference between such a puppet & a strong man, then between our righteousnesse, and that vvhich may iustifie vs before God.

Ʋse 4. They which receiue not Christs righteousnes, are Rebels: then are the Papists Rebels, so are all they which seek not af­ter faith. Whatsoeuer gifts of nature thou hast, thou art a re­bel if thou belieuest not the Word, and receiuest not the righ­teousnesse of God offred thee therein. A more open rebell is a drunkard, blasphemes, &c. Alas! vvhat shal becom of these? A Iew is better then such a one, so is a Papist; they can say something for themselues, and many of them are free from such notorious crimes. Surely, such shall be dealt withall as rebels, and because they will not repent, and be subiect to the righteousnes of God in faith, they must be subiect to the reuenging iustice of God in torments.

THe Iewes are zealous of the righteousnesse of the Lavv, yet are ignorant of Gods righteousnes, and submit not vnto it: for God gaue the Law, not to make vs righteous, but to make vs seeke Christ, the end of the Lavv, that wee might be righteous in him.

Here Paul brings an Argument, to shew that Iustification by faith, establisheth the righteousnesse of the Law. That which aimeth at, and attaineth the end of the Law, destroy­eth it not: But faith attaineth the end of it, which is Christ. Therefore. And as hee which runneth not to the end of the race, misseth the prize; so the Iewes misse of Iustification, because they haue not Christ, the end of the Law.

In this verse are two things; 1. A Proposition. 2. The am­plification.

The Proposition. Christ is the end of the Lavv, both Ce­remoniall and Morall. The Iewes sought to be righteous by the obseruation of both these.

The end, The end of a thing is either Mathematicall or [Page 257]Morall. The Mathematicall end, is the vtmost part of a thing in which the length or continuance is determined; as a point is the end of a line, Death the end of life, the day of Iudge­ment, the end of this vvorld.

The Morall end of a thing, is the scope and perfection of it.

Now Christ is the end of the Law both waies. The Ma­thematicall end, both of the Ceremoniall and Morall, but diuersly. Of the Ceremoniall, by a direct signification of the Morall, by an accidentall direction. The Ceremonies signi­fied Christ, and ended at him. The Morall Law also, after a sort, leades to Christ. Properly, the Morall Law leades sin­ners to the Curse, but by account to Christ, as the disease leades to the medicine or Physician.

He is also the morall end of both. For hee is the body of those Ceremonies and shadowes, and hee perfectly fulfilled the Decalogue for vs, and that three waies; 1. In his pure conception. 2. In his godly life. 3. In his holy and obedient sufferings, and all for vs: for whatsoeuer the Law required that we should Bee, Doe, or Suffer, hee hath performed in our behalfe. Therefore one wittily saith, Aretius. that Christ is Telos, the end, or Tribute; and we by his payment, Ateleis, tribute-free; vve are discharged by him before God. Christ is both these ends; but principally the last is heere vnderstood.

The Amplification is by a double determination: 1. For vvhat. 2. For vvhom. 1. For righteousnes to be done, or im­puted. This first, and more principally also, for the other. 2. For whom; Described 1. by quality, for Beleeuers. 2. By generality, Euery Beleeuer.

Q. Is Faith and Christs righteousnes of the Law?

A. In substance the righteousnesse of the Law and the Gospell are all one. For none can be iustified by any other righteousnes, then that which the Law requireth. They dif­fer onely in the manner of performance, the Law exacting it to be done by our selues, the Gospell offering it done by Christ, to be apprehended by faith. Iustifying faith is not directly of the Law; for the Law knoweth no Grace, but in­directly it is as the Law commands, obedience to God.

doctrine God hath giuen the Law in writing, to bring men to Christ, that [Page 258] beleeuing in him, they might be iustified by his righteousnesse, Gal. 3.24.

Ʋse 1. Humane lawes are branches of the Morall law: therefore not abolished by Christ: and that is an vniust lawe, whose end is not Christ.

Ʋse 2. For righteousnesse to the beleeuer, not to the worker: we are not iustified by doing, but by beleeuing.

Vse 3. All beleeuers admitted to Iustification, none excluded: for faith is a supernaturall grace, of which all are equally capa­ble, if God bestow it.

Ʋse 4. A beleeuer is happy, for he hath Christ, and so, the righte­ousnesse which the Lawe exacts: He hath the perfection of the Lawe which beleeueth in Christ. Talis est ille, qui in Christum cre­didit, die qua credidit, qualis ille qui vniuer­sam legem imple­uit. Com. Hieron. ad Script. Yea, such a one is eue­ry beleeuer in the day that he beleeues, as he should be if hee could as perfectly keep the Lawe, as the very Angels. Satan would discourage poore sinners from the scant measure of their sanctification: But if thou beleeuest, be comforted; for thou hast liuery and seysin of all the promises of the Lawe in the first moment of thy faith: It cannot hurt thee, it cur­ses onely vnbeleeuers, and bad liuers, hauing a full blow at them to their condemnation.

Seeke faith and the increase of it more then gold, for it is much more precious, inriching the conscience with peace, comfort and confidence, euen in the houre of death: Many lament outward wants, but few the want of faith.

Vse 5. The Lawe is a heauenly thing, and many wonders are con­tained in it, of which wee shall comfortably vnderstand, if we studie it aright. Study it not as the Iewes or Papists doe, to be iustified by it; but to bring thee to Christ, and then to walk in all obedience with thankfulnesse: If thou doest thus, thou hittest the nayle on the head. If the Lawe driue vs not to Christ, as the storme the birds to the Row, and the ship to the hauen, all other intents and studies are of no value.

Euery precept must teach vs our weaknesse, euery promise must set our teeth on edge, and euery curse as the lash of a whip, make vs cry peccaui, and bring vs down vpon our knees, with, Iesu thou sonne of Dauid, haue mercy, as the blind man cri­ed in the Gospell.

[Page 259]And when thou art come to Christ, thou must not cast a­way the Lawe, but vse it still, to make thee more to cling vn­to Christ, and as a rule of righteous liuing: Christ is the end of the Lawe, not the killing, but fulfilling end; Finis non inter­ficiens, sed persi­ciens. Aug. not to end, but to vrge thy obedience. When the Marchant is come a­boord his ship by boat, he drownes not his boat, but hoyses it vp into his ship; he may haue vse of it another time: or as a Noble-man neglects not his Schoolemaster when he is come to his lands, but preferres him: So certainly, if the Lawe (though sharpe) hath brought thee to Christ, thou canst not but loue it for this office; if thou doest not, thou hast not Christ. Yea, it will be the delight of a man to be then doing, when Christ is with him, as Peter then willingly and with successe cast out his net. Without Christ the Lawe is an vn­comfortable study: but with him, nothing more delightfull.