renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
him also Remember how thou hadst thy time of infidelitie and it may be accompanied with whoredome drunkennesse blaspheming Gods name c. which God hath winked at and pardoned In the sense of this step to thy wicked neighbour be seuere against his sinne but haue compassion on his person and as when thou visitest thy friend sicke of a disease out of which thou hast recouered thou art prescribing medicines vpon thy experience so play the physition to thy neighbours soule shew him of the mercie thou hast receiued that he also may be stirred vp to seeke to him who is mercifull The conuersion of the Gentiles shall occasion the conuersion of the Iewes so doe thou vse the grace which thou hast receiued to winne others to grace God gaue Paul consolation in distresse that he might comfort others so if he giue thee knowledge faith c. vse them in like manner Vse 4. Who then is the better for thy gifts hast thou occupied them to thy masters aduantage The Iew compasseth sea and land to make a Proselite The Iesuites winde themselues like serpents into euery place to make a Papist Drunkards and other vngodly persons seeke to draw others to their practises labour thou much more to gaine others to become zealous and true Christians else thou shatlt be called an vnprofitable seruant how much more all such which are causes and occasions by their wicked examples and counsels to peruert men and to make them worse by their acquaintance Vse 5. Let the Iew follow the faith of the Gentile so do thou the example of good Christians among whom thou liuest It is a great furtherance to godlinesse to haue an example to the rule It is a help to the scholer to haue a coppie to write by but a greater furtherance to his profiting to see his master make the letters By Gods prouidence it comes to passe that good men and women dwell not all in one towne but God hath scattered them some in one towne some in an other setting them vp as lights that by the light of their liues we might be directed in the way of godlinesse Hast thou a godly man dwelling by thee Why hath God giuen thee such a neighbour not that thou shouldest wrong him but that thou shouldest be bettered by his example Looke thou profitest by him for as the contempt of the word so by proportion the contempt of good examples makes vs subiect to Gods wrath VERSE 32. For God hath concluded them all in vnbeleefe Or shutte them all vp together that he might haue mercie on all SAint Paul in the two former verses brought a similitude to proue the calling of the Iewes now because similitudes doe more illustrate then proue therefore he in this verse confirmes the parity of Gods dealing with the Iew as with the Gentile from the end of Gods purpose in the same The end of Gods concluding Gentiles and Iewes in infidelitie was not to destroy them but to shew mercie on them Therfore if the Gentiles obtaine this end so a so shal the Iew and thus he concludes this matter as he began it that Gods end in casting off the Iewes is not their destruction but the saluation both of Gentile and also of Iew as vers 11. In this verse are two things 1. A Proposition God hath concluded all in vnbeleefe 2. The Amplification from the end That hee might haue mercy on all In the Proposition are first the Action secondly the Persons The Action Concluding in vnbeleefe a metaphoricall speaking where vnbeleefe is compared to a chaine or rather a prison in the which men are concluded till it please God to haue mercie on them giuing them faith The persons are twofold 1. Committing 2. Committed The person committing or concluding is God most iust and most mercifull Quest But is not God hereby made guiltie of their Infidelitie Answ No no more then a Iudge committing a malefactor to prison is guiltie of his fault God makes them not vnbeleeuers but finding them so punisheth them with continuance in that estate during his pleasure The parties committed Them all that is Iewes and Gentiles Iewes as well as Gentiles and Gentiles as well as Iewes Heere is an elegant similitude Men vnconuerted are prisoners God the Iudge Vnbeleefe the prison the Diuell the gaoler the Law the Sergeant or the Mittimus and naturall corruption the fetters in regard of our indisposition to goodnesse and disposition only to euill doctrine God hath shut vp all in vnbeleefe This is the common condition of all men Rom. 3 9.19 23. Gal. 3.22 Vse 1. Saint Paul hath in the passage of this businesse ten times told vs of our miserable condition by nature Heere wee are poore prisoners it is our part to take knowledge of our corrupt nature Vse 2. Great is the miserie that accompanies imprisonment restraint of libertie hunger cold basenesse shame chaines fetters c. but no dungeon more lothsome then an vnbeleeuing heart though a man should stand vp to the knees in mire among toads and snakes O that we could be sensible of it that we might sigh to God for deliuerance as once did the Israelites from their bondage in Egypt When a man is arrested and to bee carried to the gaole what lamenting among his friends but our very soules are imprisoned in the worst of prisons vnder the worst of gaolors and yet we are merry and iocound as though it were but a trifle Alas what heart can a condemned wretch haue to be merrie that tarries but for the dismall houre wherein he is to bee made a ruefull example So if vnbeleeuers knew their present miserie and the damnation following they would surely crie for mercie to bee repriued that they might repent and beleeue Vse 3. We may know whether wee bee yet in this prison by two things First by faith in God Secondly by faith in his Word 1. Doest thou beleeue there is a God If thou doest not there needs no Iurie to goe on thee to find thee guilty or not guiltie thou art in the very bottome of the dungeon But thou sayest there is a God Doest thou beleeue also that he is iust Almightie present euery where knowing all things for as good to say there is no God as not such a God Thou art indited of vnbeleefe How wilt thou bee tried Euen by thy life shalt thou the best triall in the world What is thy life Thou doest not openly steale commit whoredom so that all the world shall see thee but if it be in secret thou wilt make no conscience Loe thou art an vnbeleeuer for if thou diddest beleeue as thou shouldest thou wouldest bee as afraid to commit these things in thy secret chamber as in the market place in the darke as in the light because the eye of God pierceth into euery place and through all impediments It must needes argue extreame impudencie for a wife to prostitute her selfe in the eye of her husband 2.
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. â—7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease â—et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God coÌ„manded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in
He is an Infidell that beleeues not the Scriptures Are there any so vile wilt thou say that beleeue not the Bible yea thousands in the Church for the Scripture threatens vngodly men with the plagues of God and promiseth eternall life to the godly Did men beleeue this durst they so runne on in all prophanenesse No verily hereby they proclame to the world that they beleeue not the word of God VERSE 32. That he might haue mercie on all THis is the Amplification from the end not of Infidelity but of the counsell of God in concluding men therein The full meaning of this will appeare in answering two or three Questions Quest 1. Doth infidelitie moue God to shew mercie Ans Noe There is no sin that doth more prouoke him God is not moued hereby to bee mercifull but hee so dispenseth saluation that he awhile detaineth men in vnbeleefe for the more manifestation of his mercie in their saluation God could haue saued both Gentile and Iew without this long imprisonment but then had not his mercie so clearely beene manifested as now it is by the comming betweene of such a time of vnbeleefe The Iew hath this 1600. yeares been working his iustification by his owne righteousnesse and cannot attaine it therefore it will appeare when they are called that it is of meere mercie Quest 2. Shall none be damned for he will haue mercie vpon all Ans The greatest part shall bee damned for there are but few in comparison that finde the way of life All is not to be vnderstood of particular men but in generall of Iew and Gentile Quest 3. But doth not this generall All shew that it is Gods purpose to saue all as other Scriptures also import Answere Indeed so held the Pelagians so doe the Papists partly so doe the Latherans and Arminians but God neuer purposed to saue all and therefore to this Scripture and others of like sound may be answered diuers wayes 1. That All is to be vnderstood of the kinds of singulars not of the singulars of euery kinde 2. That God will all should be saued viz. that shall be saued as we say All goe into this house by the doore not that all the world goe that way or into the house but all that goe into the house go that way Aug. lib. cont Iul. cap. 12. 3. All that is all the Elect. 4. All that is in regard of the sufficiencie not efficiencie of the sufferings of Christ which are of an infinite price to saue all but onely such are saued by them for whom it was appointed In regard of the greatnesse of the price not in regard of the proprietie of Redemption saith Saint Augustine Aug. resp ad art falso fibi impos 5. Or God will that All shall be saued by his reuealed wil in regard of offering and giuing the meanes and inuiting and commanding all to beleeue but not in regard of his secret will 6. He taketh away the sinnes of the world that is of the reconciled world not of the damned as Saint Augustine distinguisheth or of Iewes and Gentiles into which the world is vsually distributed Aug. tract 56. in Ioan. 7. Hee is the propitiation not for our sinnes onely but for the sinnes of the whole world that is not of the sinnes of the Apostles only or of such as liued in those times but of all to the end of the world which beleeue in Christ doctrine God hath concluded all in vnbeleefe that he might haue mercie on all Gal. 3.22 Vse 1. Our saluation is of meere mercie but it is a hard thing to be brought to acknowledge it The Gentiles were two thousand yeeres before they could take forth this lesson and the Iewes haue beene sixteene hundred yeeres about it and yet haue not learned it yea there are many amongst vs that cannot say this lesson right If a man that hath liued an honest ciuil life be on his death-bed fooles will be readie to flatter him that he shall be one of the first that shall be saued or else say they we were all in a poore case Most men hope to bee saued by their prayers and good seruing God we are loth to lose the commendation of our owne goodnesse and sure the praise that many haue of their ciuill carriage is a very iudgement of God vpon them whereby they are kept from the acknowledgement of their vnworthinesse and from seeking to Christ for the saluation of their soules Could all the world haue driuen Paul from the opinion of his pharisaicall righteousnesse No I warrant you Christ is saine to take him in hand shewing him his sinfull estate by the commandement and giuing him power to beleeue and then he accounts basely of his owne righteousnesse and himselfe onely happie in the knowledge and faith of Iesus Christ Vse 2. Iewes and Gentiles should liue together seeing they are both prisoners in one prison for one end and set free by one and the same mercy Vse 3. If any be set free it is by the mercy of God who hath the key of our vnbeleeuing hearts doth open and shut them at his pleasure As a man committed by the King can bee set free by none but the King So God committed vs and none can set vs free but himselfe Crie therefore to the Lord for mercie and say O the Iron is entered euen vnto my soule haue mercie Lord haue mercie Our freedome in this life is not absolute but wee carrie about vs not the prison it selfe but the Kings Irons as a token of the remainder of vnbeleefe in our hearts to humble vs for our spirituall pride and to call still vnto him for mercie who in the end being only able will knocke off our Irons and quite set vs free Vse 4. There are two notes whereby we may discerne whether we be released out of the prison or no. 1. Our ioy A man that hath beene long in prison so soone as he can get out of the doores he leapes and dances so as no ground will hold him so birds and beasts escaping from their restraint skudde and flye about as sensible of the sweetnesse of libertie How cheerefully doth Dauid praise God for this libertie Psal 103.1,2 My soule praise thou the Lord and all that is within me praise his holy name and my soule praise the Lord as if he knew not when to make an end such was his ioy for the mercie of God in forgiuing and deliuering him 2. If a man be deliuered from the miserie of imprisonment he wil euer be careful not to commit any thing that may bring him into such bondage So he that beleeueth the pardon of sinne will for euer hate sinne and iniquitie For the most part prisoners are of wicked behauiour so if thy conuersation bee lewd it is a manifest signe thou art not yet deliuered VERSE 33. O the depth of the riches both of the wisdome and knowledge of God! How vnsearchable are his
is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
there is plenty When Satan shall trouble thee looke vnto Christ in whom thou art by Faith and Inuincibly relye herevpon There is no Condemnation to men in Christ See thou hast good euidence of thy being in Christ and then resolue that it is as possible for Christ himselfe to bee damned as for thee For thou art a part and a member of him which to perish is impossible Examine thy Faith and Repentance and labour to feele in thy heart thy vnion with thy Sauiour It is not enough to be neere him thou must be in him If thou finde so Reioyce be thankefull and walke worthily Now followes the Description of them which are in Christ viz. All those which walke not after the Flesh but after the Spirit and thus he describes them from their proper effect I say proper for it is as proper for Gods Children to walke in holinesse as it is proper for the Sunne to shine and the Fire to giue heate These words containe a double Answere to each part of the proposition viz. Affirmatiue Negatiue If you aske who are not in Christ The Affirmatiue answere is They which walke after the Spirit If you aske who are not in Christ The Negatiue answere is They which walke after the flesh If you aske who are Iustified The Affirmatiue answere They which walke after the Spirit If you aske who are Condemned The Negatiue answere They which walke after the Flesh Here we haue three things which bee of great reckoning in the Scriptures 1. Vocation They which are in Christ 2. Iustification Shall not be condemned 3. Sanctification Which walke not after the Flesh but after the Spirit The Generall meaning is Those which liue holily mortifying the Flesh and obeying the Spirit are in Christ The holy life of a Christian is compared to walking and Trauelling which is not done without a Guide Two things may be noted in those words 1. The manner of the Metaphor 2. The nature of the Argument In the Metaphor are two things 1. The Act. Walking 2. The Direction or Guide which is set downe two wayes 1. Negatiuely Not after the Flesh 2. Affirmatiuely But after the Spirit The false Guide the Flesh The true Guide the Spirit Quest But why speakes the Apostle of the false Guide Answ Because most men are enclined to this Guide being wedded to their owne opinions and taking their owne directions from the wisedome of the flesh to be best Therefore he giues them an Item of a false Guide The Scripture vsually compares liuing to walking as here So Gen. 5.24 and 17.1 c. the Reason because of the suting of one to the other for in diuers things here is great Correspondence 1. Trauellers ignorant of the way enquire after the right and neerest way So wouldst thou trauell to heauen If thou enquirest for the way of Merit it is Christ If for the way of our Obedience it is the Law There are many by-pathes Search the Scriptures the Rule of our Faith and Obedience Ioh. 5.39 2. Trauellers in dangerous and vnknowne wayes seeke for a good Guide so must he which would safely trauell to heauen Act. 8 31. For as the Eunuch vnderstood not without an Interpreter so cannot wee walke that way without a Guide Two Guides will offer themselues A false treacherous deceiuing guide which is the Flesh which will boast of her cunning and ablenesse and a true Guide which is the Spirit Both these are set downe in the Text. Take heede of the Flesh Take the Spirit 3. Trauellers enquire for good Company loth to goe alone and yet loth to goe with euill Company as with a Thiefe or a Robber So beware thou of ill Company as of Swearers Drunkards Whoremongers c. These will drawe thee out of the right way for they trauell not to Heauen-ward Let thy delight be in the Saints and in them that excell in vertue that thou maist the more cheerefully walke Psal 16. being holpen by their Prayers and vertuous examples As in a Teame a good sure Horse being among a sort of Iades is many times made shuttle and vntoward so looke for no furtherance in thy iourney to heauen by the society of wicked men 4. Trauellers especially in a long iourney clogge not themselues with things superfluous but onely take necessaries so ouerload not thy selfe with vnnecessary cares delights of the world As a heauy burthen or a long garment to a Traueller so is the world to vs in our iourney towards heauen a hinderance of our speed 5. Trauellers going a dangerous way prouide themselues of some weapon as a Sword or a good Staffe for they may meet with Robbers which would lighten them of their money So get thee a good weapon The way is dangerous Thou shalt be sure at one corner or Crosse-way or other to meet with the Diuell that old Thiefe who would bee glad to rob thee of Grace and is as greedy of it as a Thiefe of a purse The best weapon is Faith which serues for a Weapon to fight withall and also for a Staffe to rest vpon For a weapon Therefore Saint Iohn saith that Faith is the victory that ouercommeth 1. Ioh. 5.4 It is a weapon both Offensiue and Defensiue For an offensiue Weapon it is as good against the Diuell as a Pistoll against a Thiefe 1. Pet. 15.9 Iam 4.7 So saith the Scripture Resist the Diuell stedfast in the Faith and he will flee from you If a Thiefe see a case of Dags at a mans side hee will not deale with him hastily so if the Diuell perceiue vs furnished with Faith he will haue small list to meddle with vs. For a defensiue Weapon also there is none to this It is a Target of proofe or a Shield So Saint Paul cals it and exhorts Ephes 6.16 Aboue all take the shield of Faith whereby ye shall bee able to quench all the fiery darts of the wicked Faith also serues for a staffe to rest vs vpon Wee stand and are stablished by Faith Rom. 11.20 Children learne to go by the finger or by a stoole 2. Cor. 1.24 such a thing is Faith to vs. An old man will not goe out of the dores without his staffe so if thou neglectest Faith thou canst neuer bee able to hold on thy iourney of which wee haue an example in Peter who so long as hee kept in his hand in his heart this staffe Mat. 14.30 walked on the Sea but when hee let it fall himselfe began to sinke 6 Trauellers on foote prepare for their feete that they bee well shodde lest beeing wounded by the sharpe stones and thornes on which they must tread they bee layd vp by the way If thou trauellest toward Heauen thou must tread vpon thornes the points of Needles burning Coles thou canst not want shooes These are the preparation of the Gospell And your feete shod with the preparation of the Gospell of peace saith Paul Ephes
condemne thee Vse 3. The Law was giuen to Adam as a Rule to Direct him to Heauen It is weakened by thy euill corruption which weakens also the Gospell making that a sauour to death which is appointed for a sauour of life Bewayle thy corrupt nature and seeke Renouation God sending his owne Sonne in the likenesse of sinfull flesh and for sinne c. In these words to the end of the fourth Verse is declared the meanes or way whereby we are deliuered from the power of sinne and so from Condemnation This Declaration containes a double Effect of God The first is the sending of his owne Sonne c. the second The Condemning of sinne c. Both these are amplified from their End verse 4. First of the first Effect In which we haue foure things 1. The Persons 1. Sending 2. Sent. 2. The Act Sending 3. The manner In the likenesse of sinfull flesh 4. The End to take away sinne 1. The Person Sending God the Father so heere to be taken though it were the worke of the whole Trinitie because of the Relatiue Sonne The Person Sent The Sonne noted by this possessiue His Owne For God hath diuers Sonnes by a Superlatiue Grace As Angels and Men. The one by Creation the other by Adoption None of these are sent Ioh. 1.14 but his Owne Sonne by Nature his onely begotten 2. Sent How can the Sonne be sent without a Separation from the rest of the Persons or a Diminution of his owne excellency The Answer is that Christ is to be considered two wayes As God and as the Mediator of God and Man And this sending to be meant not of a locall motion from Heauen to Earth but of his manifestation in the Flesh Sent saith one Aquinas not that he might be where he was not but that he might bee in the manner that he was not that is visibly in regard of his assumed Flesh 3. In the likenesse of sinfull Flesh Flesh is not here to be taken for Corruption but for the substance of mans Nature The word Likenesse is not to bee attributed to Flesh but to Sinfull Not flesh in likenesse For that was the Heresie of Marcion but sinne in Likenesse He had true Flesh but No Sinne. In regard of the Substance of the Flesh it was True In regard of the Euill Qualities it was like He was Counted a Sinner and Condemned as a Sinner but he was no Sinner He could be weary sleep be hungry and dye but he could not Sinne. And for Sinne that is for the taking away of Sinne to bee a Sacrifice for Sinne. The meaning It was the will of God that Christ should take our Nature vpon him but without Sinne and therein make satisfaction for vs and so free vs from sinne and death So that these words are as we may say a Commission from God the Father to Christ In which are three things 1. The Author God the Father 2. The Committee Christ the Sonne 3. The Summe and Contents of the Commission in two Clauses The first to take our nature vpon him The second in that Nature to take away sinne The first part shewes his Nature The second his Office In the first is the Doctrine of his Incarnation In the second the Doctrine of his Passion doctrine D. Of the first part Iesus Christ came into the world and was incarnate of the Virgin Mary not of his own will and yet not vnwilling but by the will appointment and decree of his Father Gal. 4.4 Ioh. 8.42 Quest Was not the Virgin Mary a sinner Answ Yes Quest How could he then take flesh of her without sinne A. By the operation of the Holy Ghost ouer-shadowing her Vse 1. Sending his owne Sonne Christ then had a Being before hee was incarnate The Mission is not his Incarnation but being sent he was Incarnate Vse 2. There are two Natures in Christ The Diuine for he is Gods owne Sonne The Humane because in the Likenesse of sinfull Flesh and both these personally vnited For the same Sonne sent forth is sent in the similitude of sinfull flesh Vse 3. Christ had no sinne of his owne called therefore the Immaculate Lambe He had our sinnes by Imputation Heb. 4.15 1. Pet. 1.19 Vse 4. God sent his Sonne out of his owne bosome without our Counsell we inquired not after it we desired it not much lesse deserued it All our Saluation is wholly of God Vse 5. Christ is God How darest thou then despise his Word and Sacraments How darest thou by Swearing Lying Drunkennesse c. offend him He is the Lord thy God Psal 45.11 Ioh. 15.20 therefore beleeue thou in him and worship him Christ is man This is comfortable Art thou poore despised afrayd tempted weake So was thy Lord Christ being Man And the Seruant is not aboue the Master Christ was Man Not a man of Steele but a weake man Not sencelesse but sensible of miseries Pouertie could lay hold on him Hunger bite him Sleepe and wearinesse ouertake him Blowes and Buffets light on him The Diuell could tempt him Death could feare him yea hold him for a time The Graue could swallow him He knowes what all these meane What a vile Tongue a false Accusation a smiting Hand a cruell and partiall Iudge can doe How Pouerty Temptation Death can terrifie and amaze In thy trouble therefore flye to him bee not afrayde He cannot forget what it is to be troubled and remembring hee cannot but haue compassion and bee touched with the feeling of our Infirmities who was so subiect that hee might bee mercifull and succour vs that are tempted O sweet Heb. 2.17,18 4.15,16 reade the places that hee might haue compassion and that hee might succour vs. When thou art sicke thou saist O if you knew what I feele you would pitie mee and seeing others pained as thou hast beene thou art moued to pitie them from thine owne experience Remember Christ knowes thy misery and hath felt a thousand times more Goe boldly to him for Comfort Vse 6. Christ was tempted and afflicted but sinned not Nothing could make him sinne Do thou in like manner Let not pouertie wrongs any tentations make thee offend God that being like Christ thy Head in holinesse thou maist be like him also in glory Doct. of the second part God sent his own Son to take our Nature vpon him For Sinne. that is to take away sinne Ioh. 1.29 The principall thing in this Doctrine is that This was committed to Christ and enioyned him of his Father Esay 61.1,2,3 Which Christ applies to himselfe Luke 4.21 As Kings Priests and Prophets were of old so was Christ hereto anointed and appointed Yea to this Commission as Gods owne Act and Will God hath set his Seale Ioh. 6.27 And Christ himselfe vndertakes his Office with an Oath Heb. 7.20,21 Vse 1. God hath thus solemnely commanded his owne Sonne this seruice To take away our Sinnes and to Saue
by the sent and betweene Gall and Hony by the taste so it 's easie to discerne a spirituall man from a carnall by their sauour Dost thou most mind affect sauour earthly and carnall things This shewes thy dung-hill disposition for Spirituall men seeke and mind things aboue Euery thing liues according to his kind the Horse in the Pasture the Fish in the Water A Fish cannot liue out of the Water so talke of good things to a carnall man he presently fals asleepe or railes for hee 's out of his Element but to a Spirituall man such things are a delight As in dyet that which is one mans meat is another mans bane because of the difference of their temperature and constitution So is it here Examine thy selfe in particular The hearing of the Word Prayer c. are Spirituall Is the Word as sweet to thee as the Hony and the Honie-combe as it was to Dauid And is thy Soule neuer at rest till thou canst find opportunity to powre out thy heart to GOD in Prayer Thou art spirituall these things are most tedious to a carnall man Drunkennesse Idlenesse Vanity c. are things carnall Doest thou account that day as lost wherein thou meetest not with thy Consorts to haue fellowship in such things Flatter not thy selfe thou art surely carnall For a spirituall man hates these things and all his delight is in the Saints and in them which excell in Vertue Vse 3. Hee that would sauour spirituall things must be renued by the Spirit of God As he that is Aguish thinks sweet things bitter but being in health tasts euery thing aright So if thou wouldest sauour good things purge out that same choller and ranknesse of corruption which hath infected thee Many think that the priuiledges of Regenerate men belong to them because now and then they goe to a Sermon though they find no more sauour in it then in a dry Chippe No no Thou mayst heare many Sermons and yet haue a carnall heart of thine owne which if occasion serue will shew it selfe As Water-fowles hatcht vnder a Land-fowle a while remain with their damme but anon runne into the Water according to their kind So if the nature and disposition of the heart be not changed wee cannot sauour and take pleasure in good things As a Hare when she is hotly pursued and hunted plies her to some beaten-path not for any loue she hath to it but that there by the feet of passengers shee may lose her sent so many will be in the Church paths not for any Deuotion but that the filthy sent of their carnality might not be discouered Plutarke laughed at such who would be accounted as wise as Plato and yet in the company of Alexander would bee drunken Desirest thou the reputation of one godly and religious Professor Though thou commest to Church and ioynest in Prayer c. thou shalt neuer attaine it so long as thou wilt sweare lye be drunken or any thing for company It s another manner of thing to bee spirituall Wee cannot bee a Lyon in the Forrest and a little Dogge in a Ladies lap There must be a change of nature seeke this VERSE 6. For to be Carnally minded is Death but to be Spiritually minded is life and peace AS Adam hauing sinned the Angell kept the way of the Tree of Life so our Apostle keepeth vnrepentant sinners from the Consolation before propounded Such consolations belong not to wicked men The Argument to proue it was Those which are contrary obtaine not like condition But the wicked and godly are contrary This Minor was partly shewed Verse 5. from their contrary dispositions and is more declared in this Verse from their contrary Ends. Death and life are immediately contrary But these are the Ends of the Wicked and Godly Therefore the Ends of Wicked and Godly men are contrary To be Carnally minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figmentum cordis The word signifies the act of a Carnall minde comprehending thoughts desire discourse Moses calleth it that which the heart fashioneth Gen. 6.5 8.21 Is death By a figure Meton Effecti bringeth causeth or endeth in death For death is the end of sinne though not the end of a Sinner A wicked man sinnes not purposely that hee might be damned but damnation followes his wicked doings As a man many times seeking for one thing findes another so wicked men in their sinning seeke another thing The Adulterer his pleasure the Couetous Riches c. but they find another thing that is Death To be spiritually minded That is the Cogitations deuices desires actions proceeding from the spirituall part Is life and Peace that is bringeth happinesse and peace with God and our owne Consciences doctrine The sense and Doctrine Whatsoeuer the flesh or corruption doth mind sauour desire endeuour seeke act bringeth death and so on the contrarie for the Spirit that is the Regenerate part Gal. 5.21,23 The fruits of the flesh exclude vs out of Heauen the fruits of the Spirit exclude the Curse of the Law The more flesh the neerer Hell the more Spirit the surer and neerer Heauen Gal. 6.7,8 As hee that soweth Wheat reapeth Wheat not Barley so if we sow to the flesh we reape Corruption if to the Spirit life euerlasting Vse 1. True wisedome is that which hath the fauour of God and life following it We say many times of a wild gracelesse yong man He hath a good wit a Naughty wit wee should say because being vnsanctified it bringeth death We say also of a Couetous man O a very wise fellow wee should say a very foole For what wisedome can it be for a man to damne his soule by his courses If a man would iudge of wise men without the Word hee might imagine that our wittie Politicks and Carnall men had all the wit and that Spirituall minded men who neglect the present good things were little better then Fooles Indeede Carnall men thinke Spirituall men to bee Fooles but Spirituall men know Carnall men to be so For true wisedome is to feare God which while Carnal men want they cannot be truly wise The Word sometime calls wicked men wise but with a restriction in their generation to doe-euill according to the flesh c. Luke 16.8 Ier. 4.22 2. Sam. 17.23 Thus was Achitophel a deepe Politician but dyed like a Foole in a pettish humour hanging himselfe Therefore Salomon almost alwayes calls a wicked man The Foole. Some thinke it a point of wisedome to beleeue nothing which they cannot fathom with their owne Reason as the Corinthians doubted of the Resurrection but Paul saith to such a one Thou Foole or O Foole. 1. Cor. 15.36 Some thinke it a glory to differ from other in opinion and to contrary them as the Galathians in the point of Justification Gal. 3.1 but Paul cals them fooles for their labour Pharao seeing the children of Israel to increase Exod. 1.10 said he would deale
wisely but indeede he played the foole as appeared in his fearefull end Gehezi thought himselfe wifer then his Master 2. King 5.27 when he would saue something by the Leprous Assyrian but this wisedome got him the Leprosie of Naaman Mat. 16.22.23 Peter would be counted a wise fellow and takes vpon him to aduise our Sauiour to auoide his Passion but this was carnall wisedome as our Sauiour told him calling him Satan There is wisedome in a Carnall man as life in one that hath the Falling Sicknesse or sense in a mad man but no more to be compared to the wisedome of the Spirituall then such life and sense is to be compared to the life and sense of sound men Vse 2. Great is the misery of a man vnregenerate for hee cannot thinke a thought or speake a word but it is his death nay the very wisedome of the flesh is so how much more the foolishnesse we pitie naturall fooles and it 's a misery to bee so but it 's more to be a foole in spirituall things So on the contrary the happinesse of them which are spiritually wise is great For whatsoeuer they deuise desire speake or doe according to the teaching of the Spirit is for their great good Euery Sob Teare euery good deede hitcheth them neerer to Heauen Euery Prayer they make euery Sermon they heare increaseth their peace and their assurance of life Surely they are blessed Labour thou to be such a One. Vse 3. In nothing follow the Counsell of the Flesh For it 's a Traitor and seekes thy destruction will a King counsell with a Traitor This were to ruinate himselfe and his Kingdome Many when any thing is to be done Counsell not with the Spirit but with their owne fleshly heart as Rhehoboam with the yong men and so they miserably perish Will any man chuse him for a guide which will lead into a ditch But such a blind Guide is the Flesh will any man commit his body or Goods to that bottome which is steered by such a Pylot which drownes euery vessell he gouernes There was neuer any man followed the wisedome of the Flesh without deadly danger Seeke therefore another Directer which is the Spirit There is no Condemnation to them which walke after this Guide Gal. 1.16 When Paul should take vpon him the Calling of an Apostle hee counselled not with Flesh and bloud For his Flesh would haue said Why Paul this Calling wil bring Persecution pitie thy selfe thou art in place a learned Pharise c. So is there a falling out betweene thy neighbour and thee The Flesh will say Sue him throw him into Prison bee reuenged c. but the Spirit will counsell to meeknesse and forgiuenesse which is pleasing to God Take heed in these and the like thou follow not the wisedome of the Flesh for that is the way to destruction And indeede who shall at any time pray heare the Word doe any good or especially suffer for the Gospell if he counsell with the Flesh As Abraham therefore when he went to offer vp Isaak told not Sarah lest she might disswade him So in all things to bee done or auoyded bee iealous of thy corrupt heart take no counsell of it but of the Spirit by the Word for the wisedome of the Spirit is life and Peace VERSE 7. Because the Carnall minde is Enmitie against God for it is not subiect to the Law of God nor indeed can be IN this Verse is proued that to bee Carnally minded is death or deadly The Argument is from the Efficient Cause Thus That which is Enmity bringeth Death But the Carnall mindednesse is Enmity Therefore c. The Proposition is manifest for as Friendship with God and Reconciliation is the cause of life Deut. 4.4 so on the contrary The Minor is the first part of the Verse and it is proued from the property or Effect of such Enmity Thus That which neither is nor can bee subiect to the Law of God is Enmity But the Carnall man neither is nor can be c. Therefore So that in this Verse are two things 1. A Proposition in the former distinction of it 2. a Reason in the latter First of the Proposition The Carnall minde is Enmitie against God The Carnall Minde That which wee reade Minde or Wisedome some expound Sensualitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word wil not beare it which notes the best part of Corrupt man euen his wisedome not simply but in respect of Corruption Euen Lady-Reason and therefore Paul hath in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2.18 The Minde of the Flesh Is Enmitie Not as the Vulgar is an Enemy in the Adiectiue or Concrete for that will agree neither with the Gender of the Substantiue nor with the Accenting of it but in the Abstract noting an excesse as if we see a proud man we say There goes Pride so here Is Enmity nothing can be said more For an Enemy may be reconciled but Enmity cannot a vicious man may become vertuous but vice cannot Enmity is a mutuall maleuolence betweene men with a mutuall desire to hurt each other So God hates the Flesh and it hates God and yet man by this hatred hurts not God but himselfe for hee is Gods Enemy not by hurting his will but by resisting it Non nocendo sed resistendo Anselm doctrine All vnregenerate men are Enemies to God and God to them Iam. 4.4 Rom. 5.10 Gal. 1.27 Vse 1. From whence is it that we are Enemies to God and God to vs Not from God but from our Sinne. The Cause is in vs Adam was created in Gods Image The friend of God and God the friend of Adam Hee transgressed Gods Commandement and hence came this Enmitie which wee haue cause to bewayle with teares of bloud But few thinke of it as is meete Vse 2. Here is the Reason why wicked men hate the godly Maruell not saith Iohn though the world hate you One would thinke it should be maruellous But if they hate God 1. Ioh. 3.13 Ioh. 15.18.20 surely they will hate vs as our Sauiour shewes Hee that loues mee loues my Children and friends for my sake And a malicious man will mischiefe euen the Cattell of him whom hee hates Doest thou hate any godly man Ah wretch Thy ill will is not originally and properly to them but to God himselfe Vse 3. A wicked man is Gods Enemy What warrant hast thou to keepe their company to entertaine familiarly their Acquaintance to countenance them Remember that there must be alwaies Enmitie betweene the Seede of the Woman and the Seede of the Serpent Psal 139.21 2. Chron. 19.2 Remember Dauids protestation remember how Iehoshaphat was rebuked Wouldst thou helpe the wicked and loue them which hate the Lord The Iudgement of the Heathen is That friendship is then dissolued when one of the friends becomes notoriously wicked Vse 4. Carnall men are enemies to God
goes before in this Chapter So then For they therefore The Aduersatiue being put for an Illatiue Which are in the Flesh Not which are married as one fondly expounded Syriemus Papa for the beginning of the next verse confutes it But which are Carnall and vnregenerate The phrase is significant noting a man drownd in corruption Wee say of a man ouercome of Anger Hee is heat Of a Drunkard Hee is in Beere or Wine Acts 8.23 So Simon Magus is sayd to bee in the Gall of Bitternesse Cannot please God Nor their persons nor their thoughts words or Actions till they be renewed As Snow can neuer be made hot while it is Snow for Fire or heat will dissolue it into Water but then it may be made hot So the Carnall man in that estate cannot please God but change him into a sanctified estate and then he can doctrine The meaning which is the Doctrine A Carnall man cannot please God because hee is not subiest to his Law Heb. 11.6 Rom. 14.18 Gal. 6.16 Q. Why should wee bee punished for that wee cannot doe A. Yes great reason For wee cannot because wee will not and wee will not from our owne corruption which wee haue not from GOD but from our selues Vse 1. A Man may be Prudent Learned Liberall do many beautifull things in Nature and yet not please God An euill Tree such is euery vnregenerate cannot bring forth good Fruit. The substance or matter of the worke may bee good but the worke cannot be so called vnlesse it bee done modo forma Veluet is good matter to make a 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 regenerate men please the Diuell Pray thou for Renouation that thou mayst please thy GOD. Vse 3. Let this spur thee on to Obedience because therein thou pleasest GOD. If thou beest a seruant displease thy Master and see what thou shalt get by it for they which please are preferred If thou hast a contrite heart thou pleasest Be more contrite If thou giue Almes thou pleasest Giue more If thou Prayest hearest the Word beest Obedient thou pleasest exercise thy selfe in these things the more so serue GOD that thou mayst please him in reuerence and feare Heb. 12.28 VERSE 9. But yee are not in the flesh but in the spirit if so bee that the spirit of God dwelleth in you c. And so to the end of the 11. verse HItherto of the comfort with the Confirmation Now of the third part which is the Application to the Romanes in the 9.10 and 11. verses wherein wee haue two things 1 The Application 2. The Amplification The Application is set downe in the first words of the 9. v. The Amplification in the rest of the words of the 9. verse and in the 10. and 11. verses In the Application are two things 1 The Application it selfe 2. A Confirmation of it in these words if so bee that the spirit of God dwelleth in you There is no Condemnation to them which are in Christ These are such which walke not after the flesh but after the Spirit Now saith PAVL you Romanes which beleeue are not in the flesh but in the Spirit So then the Application is two waies set downe 1 Negatiuely ye are not in the Flesh 2 Affirmatiuely but in the Spirit Now. or But. Yee Not all the Romanes but beleeuers which are in CHRIST Hee speakes to the Wheat not to the Chaffe to the Corne that is hidden not to the stubble which is appearing a Tritico dixit non paleae massae latenti non stipulae apparenti Ansel Are not in the Flesh Fleshly life saith Chrysostome Vnderstand as often Corruption of Nature Hee denies not the Nature of the flesh but the euilnes not that no flesh is in them but that they are not in it or subdued by it But in the Spirit by the opposition Spirituall Regenerate The consideration of these words is two-fold 1. Relatiue or 2. Simple The Relatiue respects that which goeth before Where is to be noted that the Apostle applies the things deliuered to the Romanes From whence ariseth this Doctine doctrine The Generall Doctrine Preachers are to apply their doctrines to their hearers So did Nathan 2. Sam. 12.7 So did Peter Acts 2.36 whereby diuers Iewes were conuerted So did our Sauiour Christ Luke 13.3,5 Application is a part of Spirituall wisedome wherby things are so transferred to vse as that we growe not onely in knowledge but also in Godlinesse And it is either of the Minister or of the People Of the Minister when he not onely giues the sense and diuideth his Text but also diuideth and distributeth Consolations 2. Tim. 2.15 Threatnings c. to whom they doe belong Of the People when they also lay to their hearts things deliuered bringing all to their Conscience Accusing or Excusing Vse 1. Ministers must apply in their preaching 1. Cor. 4.1.2 They are Stewards and such must be faithfull This Faithfulnesse appeares three wayes 1. To prouide wholesome viands for the Family 2. To distribute the Prouision 3. To doe this
of God and goldlinesse as they came into the world Olde age will steale vpon thee Before it comes learne to liue well when it is come learne to dye well nay alwaies meditate thou of death it will cut the combe of thy pride and make thee neither to glut thy selfe with pleasure nor to be greedy of the world For thou must Dye And I counsell thee to dye quickly vnto Sinne that thou mayst liue euer in righteousnes and euerlasting glory But the Spirit is life for righteousnesse sake Now of the Correction Where wee haue 1. The Thing Life 2. The Illustration 1. By the Subiect The Spirit 2. By the Signe For Righteousnesse sake But the Spirit The Regenerate Spirit say some a Chrys The Regenerating Spirit say b Martyr Aretius others but in my opinion it is better taken for the c Beza Soule because so it holds best correspondence with the words of the Concession yet if we so take it both the other must be supposed For hee meanes such a soule as is Regenerate by the Spirit Is life If Spirit be taken for the Regenerate part Then is made to liue If for the Holy Ghost then quickneth and maketh to liue if of the soule then Is life signifieth liueth for euer For Righteousnesse sake of Christ Imputed to vs Inchoated in vs. That the Cause this the Signe of this life doctrine Though the bodies of the Regenerate be subiect to mortalitie and death yet their soules are not but they doe now liue and shall for euer for Righteousnesse sake Gal. 2.20 Stephen dying saith Lord Iesus receiue my Spirit Act. 5.59 This is confirmed also by the desire of all the faithfull 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 Vse 1. This Confutes beastly Epicures and Atheists who hold a death of the Soule Of which number was I thinke that Lymb of the Pope or of the Diuell which you will the Cardinall of Burbon who said he would not giue his part in Paris for his part in Paradise Vse 2. Thou art pressed with the weight of Sinne Bee of good Comfort Though Sinne cling about thee as Iuy yet by the Spirit of God thy Soule shall liue yea then more when thy Body dyes Iohn 3.36 We are not called forth by that Spirit to destruction but to victory Thou hast euen here euerlasting life And truly hee that hath it not here in the inchoation of it shall neuer haue it in Heauen in the perfection of it This is that which enables vs to ouercome the feare of death Wicked men are afrayd to dye yea they would liue here for euer because they haue no assurance that when they dye their soules shall ascend into Heauen But Gods Children though they feare death yet they ouercome that Feare and desire to dye being well assured that by death their soule as a Captiue shall be deliuered out of Prison and as a Bird escape out of the Cage of the Body into the celestiall Paradise as the Soule of Lazarus not so the soule of Diues which went into euerlasting tormenting flames Vse 3 There are Liuing Soules and there are Dead soules That Soule which hath the Spirit of Christ is a Liuing soule that which hath it not is a Dead soule For as the Soule is necessary to the life of the Body so the holy Spirit to the life of the Soule As the body without the Soule is dead from naturall Actions so the Soule without Christs Spirit from spirituall The Body dyes when the Soule leaues it The Soule dyes when God leaues It Bernard There are two Mansions or Roomes of the Soule The lower which it gouernes which is the Body the vpper wherein it resteth which is God She quickneth the Body God quickneth her She is better then the body God is better then she Therefore Paul saith that widowes liuing in pleasure are dead while they liue 1. Tim. 5.6 Dead not concerning the substance of liuing but the Quality not that they should not be but not be blessed Looke now to thy Soule is it dead or aliue Life of the body is discerned by sense and motion so in Proportion that of the Soule What knowledge hast thou of Spiritual things What taste and delight hast thou in the things of God Dost thou heare and feele that which is spoken out of the Word If not thou art Dead He that is onely asleepe by great noyse and blowes may be wakened Thou art not by the trumpet of the Word nor by the scourge or diuers crosses Certainly thou art dead Art thou starke and stiffe not stirring hand or foote in any good duty Alas thou art dead yea hee is not more dead that is put into his graue then thou art Thou feelest it not The more miserable art thou Thou shalt feele it and when thou dyest before thy Executors can carry thy body to the Graue thy soule shall bee carried to hell by the Diuell Hence is it that the Death of the wicked is called a very ill death We lament the bodily death of our Friends here is cause of lamentation when their soules dye also If a house be burnt with the goods all haue compassion but if the Owner also his Wife and Children be consumed with the fire wee cry out Alas So when the soule and all perishes here is matter of griefe For this as many thinke was Dauids mourning for Absalon 2. Sam. 18.33 because as his body hung fearefully on the tree so his soule might hang in hell for ought hee knew O what a sweet Comfort is it ouer our Friends departed if they haue dyed well with tokens of Grace Labour thou for such a death and be carefull for thy soule A dead body is a gastly thing to behold a thousand times more vgly if it could be discerned with bodily eyes is a dead soule such is euen like the Diuell VERSE 11. But if the Spirit of him which raised vp Iesus from the Dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies e Or because of his Spirit by his Spirit that dwelleth in you THe second Consolation in this Verse As the former shewed the happinesse of the Godly in regard of their soules so this in regard of their bodies and it is inferred by an Occupation from the words of the 10. Verse thus I confesse Paul might some say that the soule liues but the Body is turned to dust and perisheth Nay saith Paul Euen the body shall be raised vp and quickned that the Regenerate may be happy in body and soule These words haue two parts 1. A supposition If the Spirit c. dwell in you 2. A Conclusion Hee that raised vp Christ c. If This Conditionall is not to be taken as if the Apostle doubtingly did suspend his Iudgement or call into
question their hauing the Spirit but as taking it granted both that Christ is risen and that they haue the Spirit so our Sauiour Ioh. 14.15 If you loue me keepe my commandements not doubting of their loue but from thence vrging their obedience Two things are supposed 1. That the Spirit of God is in them 2. That Christ is risen by the power of the holy Holy Ghost Verse 9. Of the former of these before The later is a part of the Creed which I purpose not to runne into at this time The Conclusion declareth the Argument Thus If the Spirit of God be in you then the Spirit will quicken your mortall bodies But the Spirit of God is in you as hath been declared Therefore c. The Consequence is proued from the like The Spirit hath raised vp Christ therefore will it you being his members Here two things 1. The Action Quickning 2. The Amplification 1. From the Efficient God described by an Effect The Raising vp of Christ 2. The Subiect Quickened Your mortall bodies 3. The Condition of them whose mortall bodies shall be quickned Theirs in whom the Spirit dwelleth He that raised that is the Father so the Soune so the Holy Ghost raised Christ it was the worke of the whole Trinitie who in workes without are vndiuided Shall quicken Not raise for the wicked shall bee raised but they shall not be quickned as the Godly namely with a Spirituall life And yet Paul saith 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aline vsing the same word which heere But the Answere is that All may bee taken distributiuely thus As many as are in Adam dye and as many as are in Christ shall bee made aliue Hee saith All and All to shew that none dye but in Adam and none are made aliue but in Christ Your mortall bodies Aug. Epist 57. Dard. that is soules dead in sinne say some a Piscator but that 's too hard Your mortified bodies say others b Sarcerius but better your mortall that is your base vile bodies subiect to dying They shall be quickened That is their naturall body shall rise a Spirituall c 1. Cor. 15.44 and their mortall shall put on immortalitie d 1. Cor. 15.54 so that they shall haue no death nor mortalitie e Vt non solum non sint mortua sed ne mortalia Anselm Your euen your as it is in the Greeke By that his Spirit which dwelleth in you That is by reason of their vnion with Christ through the Spirit All that are Regenerate shall in the power of Christs Resurrection be raised by his Spirit that dwelleth in them Luke 20.35,36 Ioh. 6.40 1. Cor. 15.20,21,22,23 Here haue we an Argument against the seeming impossibilitie of the Resurrection The Sadduces account it vnreasonable * Mark 12.18 The Philosophers Ridiculous f Act. 17.18 Hymeneus and Phyletus said it was past g 2. Tim. 2.18 and many yet doubt of it To all which I say Consider the Author and cease to Doubt Paul illustrates it by naturall things As Wheat dyes and riseth i 1. Cor. 15.36.37,38 so the day k Dies moritur in noctem c. Trees also wither and re-flourish Why not our bodies we hauing a Promise Doest thou beleeue Christs Resurrection Else wert thou nor a Christian The Iewes beleeue he dyed the Christians that he rose againe Beleeuest thou this Then beleeue thine owne as the body drownes not so long as the head is aboue water so if thou bee a member of Christ thy Head thou shalt not be left behinde but euen thy body shall be receiued into Heauen Whither hee hath carried the pledge l Tert. ib. c. 37. of it in his owne humanitie Bee secure O flesh and bloud you vsurpe Heauen in your Head Christ Adam had a possibilitie to dye if he sinned and a necessity of dying because he sinned Our mortall bodies shall receiue an impossibilitie of dying by the Quickning of that Spirit That as Christ dieth no more m Rom. 6.9.18 so death hath no dominion ouer vs. This comforted Iob in the day of his sore trouble n Iob 10.25 and this was the Comfort of the poore Iewes vnder Antiochus Epiphanes they looked for a o Heb. 11.35 better Resurrection to be as Sugar to rellish the bitternesse of the Crosse Note a secret Your mortall bodies The same which they carried about with them shall be raised vp and a revnion of the bodie and soule at the last day No accidentall thing can vtterly destroy an Essentiall But death is accidentall and the vnion of body and soule essentiall Therefore that vnion cannot in reason perpetually faile Some of the Heathen e Plato acknowledged that the separation of body and soule could not be finall Ruffinus saith that his people in repeating the Creed would say I belieue the resurrection of this Flesh f Carnis huius Ruff. in exposit simbol inter opera Cypr. as though they had clapt their hands on their breasts So Paul saith This Corruptible g 1. Cor. 15.54 But some will say Some men are lame some deformed shall those bodies rise so I answer The same in substance shall rise not in infirmitie Lazarus without his sores Mephibosheth without his lamenesse Such things shall be taken away in the elect for defect and deformitie cannot stand with that glory And for the Reprobate it is thought by some Diuines to be probable that their defects shall not be supplied but suffred for the encrease of their shame and punishment h Tilen syntag disput Theolog. parte altera loc de Resurrect Thes 37. The Iustice of God requires that the same not another body should rise to punishment or blisse That hand those feet those prowd adulterous eyes that blaspheming tongue shall rise againe to receiue condigne punishment And on the contrary those hands that haue beene lifted vp in prayer and stretched out to relieue the Saints those that haue wept for sinne that tongue which hath glorified God That body that hath suffered for Christ shall also rise to be partaker of his glory doctrine Vse 5. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull Resurrection others not As the sleepe of sound and sicke men differ So the Resurrection of good and bad Sound men are refreshed sick men haue sick sleeps and are the worse when they awake so shall the Resurrection be Then shall bee a generall gaole-Deliuerie but some shall be acquitted some deliuered to the Executioner to bee tormented and these are said to perish not Physically but Theologically being depriued of blisse We must all rise How wouldst thou rise which readest these things wouldst thou rise with feare and terrour or with ioy and confidence If thus then repent and forsake thy sinnes and thou shalt For the hope of such resurrection depends vpon an holy
Conuersation Alasse what shall become of thee thou Drunkard c. When thou dyest thou hast done but God hath not done with thee Thou shalt no sooner peepe out of thy Graue but thou shalt see him come to judge thee whom thou hast pierced despised disobeyed What Confusion shall it be vnto thee Thinke of it and repent lest at that day thou wish thou hadst beene a dog or a toad for that shame and condemnation thou shalt then vndergoe VERSE 12. Therefore brethren we are debters not to the Flesh to liue after the Flesh Verse 13 14 15 16 17. HEre beginnes the Exhortation the Effect wherof is this seeing we expect such things the state of them which liue after the flesh is so miserable wee ought to liue after the Spirit and not after the Flesh There are diuers Arguments whereby this Exhortation is vrged The first is in the 12. verse which is taken from Equitie and Iustice Suum cuique To giue euery man his owne is the voyce of Iustice But we are debters to the Spirit therfore our life must be spirituall Therefore an Illation sending vs to the things before deliuered wherin me thinks the Apostle dealeth like a braue Generall who hauing spoken of the glory of them which conquer and the shame of them which are conquered doth animate his souldiers to fight it out manfully and to subdue the Flesh Brethren This is an Insinuation the better to perswade them Wee Not including others and excluding himselfe but concluding all Are Debters Debters are of two sorts Ciuill which owe money c. to men Secondly Theologicall And this is also double 1. Sinne. 2. or Obedience Sinne is a debt so called in the Lords Prayer not that we owe sinne or that our sinnes are owing to be done but because we owe the punishment to be vndergone hauing by our sinnes forfeited body and soule to be damned And therefore sinnes are so called by a double figure Metaphora Metonim effecti but this debt is not here meant The other Theologicall debt is the debt of obedience which we owe to God for our Election Vocation Iustification c. So it is taken here not so in the Lords Prayer for we doe not pray neither may we to haue the debt of obedience forgiuen Not to the Flesh Flesh here not for the body but for corruption for we are debters to the body to cloath it to feed it c. that it may bee a fit instrument for the soule to serue God but we are not debters to the corruption to liue thereafter Here the Antithesis is omitted but necessarily to bee vnderstood But to the spirit to liue after the spirit that is holily This verse hath two parts First an Affirmation Secondly an Amplification The Affirmation We are debters This is amplified first by an Illation Therefore Secondly by a Friendly compellation Brethren Thirdly by a generality We. Fourthly by the Creditor who is here set downe Negatiuely Not to the Flesh The Affirmatiue to bee supplied But to the Spirit Fiftly by the debt which we must pay Life or liuing that is thoughts words deeds And this is also negatiuely set downe and to bee marked Not to liue after the Flesh For we owe something to corruption but death not life doctrine All the Regenerate are to liue to God in obedience not to the Flesh This is proued out of the Preface of the lawe Where before God requires any thing he shewes that we are in his debt I am the Lord thy God c. So Ioshua 24.15,16 2. Corinth 7.1 Gal. 5.25 Vse 1. Here is a double note for Ministers first to vse louing and friendly words to winne their Auditours to suffer the words of Exhortation Secondly not to exempt themselues but as they would haue part in the promises they offer so to acknowledge the duties which they vrge As Nepthali they must giue goodly words * Gen. 49.21 and also bee examples to their flocke * 1. Pet. 5.3 putting their own shoulders to the burden which they lay vpon other * Mat. 13.4 Vse 2. Our Obedience is debt therefore not merit What wee receiue of GOD is of Grace what wee render is due debt and when wee haue payd all wee can wee are vnprofitable seruants Vse 3. The Grace wee receiue frees vs not from Obedience but binds vs the more If thou make another vse of Gods fauor thou art a Libertine The mercies of God make vs debters to offer vp our bodies and soules to his seruice Rom. 1. ver 1. Vse 4. Thou owest Obedience to God Pay pay The borrower is a seruant to the Lender Pro. 22.7 and hee that receiueth to him that giueth Thou hast receiued all of GOD therefore thou owest for all Thinke of payment So did Dauid O saith he Psal 116. I am greatly indebted to God What shall I pay As men that hauing gotten other mens goods into their hands will not pay but breake or run away are infamous So thou if hauing receiued Body and Soule and all from God shouldst deny thy seruice Hee that lets a Farme lookes for his Rent and hee that hires a seruant expects his worke yea Baalam is offended if his Asse serue him not Should not God much more exact thy seruice who hath Created Preserued and Redeemed thee euen by the bloud of his Sonne If a Prince commit to his subiect a Peece of Importance and hee render it vp to the Enemy will not all men hold such a subiect for a ranck traytor What art thou better then a Traytor if hauing receiued many Castles of thy Lords to keepe as thy Tongue thy Eyes thy Hands thy Body thy Soule thou yeeld and sell them to the Diuell by Blasphemy Drunkennesse Pride Vncleannesse c. Ah wretch thou receiuest with one hand from God and giuest to the Diuell with the other If thy neighbour bee offended with thee thou vsually saist I care not for him I owe him nothing Remember thou owest the Diuell nothing why shouldst thou serue him When Sathan tempts thee to sinne answere him thus I owe thee nothing Sathan why requirest thou my seruice which is due onely to GOD from whome I haue receiued all things Policarpus being vrged to remember Christ and to sweare by Caesars fortune answered Euseb Eccles hist lib. a. cap. 15. This 86. yeeres haue I serued my Lord Christ and he hath been alwaies my good Master I will not now deny him Remember this holy man and pay thy Vowes and Debts to God Vse 5. Men that are runne farre in debt and pay and pay and see no end of their debt many times grow desperate Thou owest much to God and art vnable to pay be not thou therefore negligent and carelesse The Prodigall Child spent all but he recouered all and more by humble repentance begging pardon Doe thou so Pay as farre as thou canst Craue pardon and remission for the rest by the
Iustice is a certaine equality If therefore there be no equality then suffrings merit not and if not Martyrdome then no other vertue Glory followeth the Crosse but not for the merit of it but for the free promise of God The Papists answere that suffrings in themselues are not worthy but as they proceed from Grace and Charity Christ hauing merited this honour for them that they should bee meritorious Wee deny suffrings to merit as they proceed from Charity from this Text for Paul speakes of such suffrings vnlesse wee would say that the Regenerate are without Grace and Charity or that hee goes about to comfort such Their distinction takes away Pauls argument who comforts the Regenerate against the bitternesse of the Crosse which is as well when it proceeds from Charity as when not Wee deny also that Christ purchased this Grace to our suffrings that they should merit No maruell if the Papists differ in this from vs when they differ from themselues Ornelius Cornelij a lapide in locum For they affirme such a power to be in suffrings to bring forth glory as in seed to bring forth fruit and yet they say that the condignity of suffrings is not Naturall but Morall when as seed not Morally but Naturally brings forth Besides they agree not whether this Merit bee onely for the dignity of the Worke or onely for the promise of GOD or partly for the Worke partly for the Promise or whether according to distributiue or commutatiue Iustice Vse 2. The Crosse is a signe thou art a Co-heyre with Christ it is a suffring with Him It is a way to Glory Yea it is not worthy of the glory following Though the Crosse bee bitter yet it is but short A little draught and the Sugar is ready A little storme as one c Nubecula cito transitura Athā said of Iulians persecution and an eternall Calme followeth And because short therefore to be accounted tolerable though great d Omnia breuia tolerabilia esse debent etiamsi magna sint Cicero Besides the shortnes infinite glory followes So much glory that if a man could fulfill all Obedience and suffer Hell torments yet hee could not deserue it The diseased man endures cutting searing for a short vse of a miserable life Shall we refuse to suffer any thing for that glory Many Heathens haue suffred great things for a little vaine approbation of the vulgar What would they haue done for this glory if they had known it If they so much for a shadow what ought wee for the substance Dost thou whine and lament Al that thou suffrest is not worthy to bee named on that day that this glory is spoken of Remember this glory and be comforted So Moses and Christ did Heb. 11.25,26 Heb. 12.2 and for this cause he shewed Stephen his glory at his stoning Acts 7.55 What therefore if the world speake ill of thee and persecute thee What is a word or two to that glorie Nay what is a few drops of bloud to the Kingdome of Heauen O happie change Wouldest thou haue this Glory without suffring Hee is too nice that would here reioyce with the world and after raigne with Christ Few there are who if God should bring his fanne would bee ready to suffer My reason is because there are so many which will not be perswaded to leaue their sinnes I will neuer belieue that he will leaue his life for Christ that will not leaue his sinnes at his commandement Vse 3. The godly man hath his suffrings heere his glory afterward If in this life onely we had hope we were of all men most miserable 1. Cor. 15. The Motto of the Children of God is Spero meliora We are not destitute of comfort euen here blessed be God but this is nothing to that which is to be reuealed Marke the end and thou shalt see what difference is betweene the wicked and the Godly Psal 37.37 The end of the iust is peace So on the contrary the end of the wicked is fearefull Lazarus ended his miseries in Abrahams bosome and Diues his pleasures in hell torments Consider wisely the difference betweene a moment of sorrow here and eternall happinesse in Heauen and a moment of pleasure heene and eternall torments in hell VERSE 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sonnes of God 20. For the creature was made subiect to vanitie not willingly but by reason of him who hath subiected the same in hope 21. Because the Creature it selfe also shall bee deliuered from the bondage of Corruption into the glorious libertie of the Children of God 22. For we know that * Or euery Creature the whole Creation groneth and trauelleth in paine together vntill now 23. And not onely they but our selues also which haue the first fruits of the Spirit euen we our selues grone within our selues waiting for the Adoption to wit the Redemption of our Body IN these verses the Apostle brings an excellent example both to shew the greatnesse of the glory to be reuealed and to mooue vs to the patient expectation of it For all delay is long and troublesome to them which expect great matters We expect great glory Therefore we must be patient The summe is this The whole Creation or euery Creature is patient and expects therefore also ought we In this example wee haue two things First the example vers 19. 20 21 22. Secondly the Application verse 23. In the Example are two things 1. The thing Affirmed verse 19. 22. 2. The Reason verse 20 21. The thing affirmed is that the Creatures expect the reuelation of the Sonnes of God wherein wee haue first the Action Expecteth Secondly the Amplification 1. From the partie expecting The whole Creation 2. The thing expected The manifestation of the Sonnes of God 3. The manner deliuered in diuers borrowed termes With feruent desire Groaning Trauailing in paine All the Creatures or the whole Creation or the frame of the world for here are not to bee vnderstood Angels or Men Good or Bad. Bad Angels and Men long not for that time Good Angels desire it not with groaning And good men are the other terme in opposition Whether euery particular Creature be heere meant is doubted I take it not euery particular for those onely are heere meant which shall be deliuered into the liberty of the Sonnes of God Which cannot in my opinion be said of the Horse Dog c. For then there should be a resurrection of them which is onely to be beleeued of men Also there is no promise of their restoring as there is of Heauen and Earth Thus I take it we may distinguish the vnreasonable Creatures Esay 66.22 2. Pet. 3.13 All of them groane and trauaile in paine but wayt not for the manifestation of the Sonnes of God All of them shall bee deliuered from the bondage of corruption not all into the glorious libertie of
the Sonnes of God but onely such as shall at the day of Iudgement bee restored Expecteth with feruent desire the word signifieth anxious frequent earnest expectation as a man stretcheth out his neck with desire to behold Groaneth As one pressed with a burden desiring to bee eased Trauaileth in paine As a woman in trauaile to bee deliuered Q. But how can these things be said of the vnreasonable nay vnsensible Creatures A. Not as if there were sense in the frame of the world but by a figure Prosopopoeia as in diuers other places of holy Scripture Psal 114.3,4,7 and 148.2,5 Q. But what is it It is not nothing sure which the Apostle sets downe in such significant words A. Such words are vsed by similitude to expresse that hidden instinct put into the Creature by God Esay 1.1 c. whereby it naturally bendeth it selfe to the preseruation of its owne welfare As in a Mariners Compasse the Needle beeing toucht with the Load-stone alwaies turneth to the North though it know not North or South So the Bough of a Tree if you bend it downeward Yet so soone as you let it goe it aduanceth to his naturall situation doctrine The insensible creature expecteth the Reuelation of the Sonnes of God Vse 1. The Diuell perswades the Atheist to beleeue that the world is eternall that hee may cast off the care of heauen and the desire of Eternall life Indeede if it were so it were the better for the Atheist But the Iustice of God requires there should bee a Reckoning day and the Appetite of the Creature put into it by God cannot bee in vaine Vse 2. The creature condoleth and groneth with vs The Sunne by his darknesse shewes his Sympathy at the Passion of our Sauiour A shame it may be for vs not to bee moued at the remembrance of that Passion and to haue a fellow-feeling of the calamities of our Brethren Vse 3. Desire then and expect heauenly things We to haue our affections vpon the Earth when the Earth affecteth as I may say Heauen Those things which were created for vs and are in the lowest degree of Creatures to be sensible and we to bee insensible of such things which principally concerne vs If a man by his fault cast himselfe and his into danger should seruants be more sensible then the Master The very Earth hath expected thousands of yeeres and yet is fruitfull in patience much more should we passe a few daies with patience and obedience to God The shortnesse of our Trouble the Greatnesse of the Glory the Example of the Creature should teach vs patience and perseuerance in goodnesse till the day of our Reuelation Vse 4. We are the Sonnes of God but it appeares not what we shall be When Christ shall appeare 1. Ioh. 3.1,2 Col 3.4 then shall we also bee manifested with him in Glory and there shall the wicked be confounded In the meane time they neither see nor acknowledge our happines rather iudging vs the off-scouring Doest thou mocke and scorne the Children of GOD thinking them miserable Thou seest their out-side Thou Foole Looke what 's within Not within their Chest but their heart if thou couldest see their Peace and Ioy c. thou wouldst say there were none happy but such Thou seest the outward riches and pleasures of a worldling and iudgest him happy Thou Foole Looke what 's within in his heart If thou couldst see the wounds and terrors of his Conscience thou wouldst tell mee a new tale that this were the miserable wretch Art thou reuiled and contemned in the world Be patient in the sense of thine owne present estate and in the assurance of thy Future The world would not bee like thee Thou wouldst not be like it wee are as earthen pots full of treasure The pots are seene and therefore contemned the treasure is not seene and therefore not desired A Noble man is respected in his owne Countrey vnregarded abroad As such a one knowing his owne Nobilitie regardeth not the meane opinion of Strangers but comforteth himselfe that he is a Noble man at home So howsoeuer wee are here contemned we are Noble Men in our owne Countrey and there will come a Day wherein our Noble Glory shall be reuealed 20. For the Creature is made subiect to vanity c. 21. Because the Creature it selfe also c. In these words is the Reason of the Expectation of the Creature taken from its present condition which is an vnwilling subiection to vanity vnder hope of a better estate Here are two parts 1. A Position The Creature is subiect to vanity 2. An Exposition in which are three things shewed 1. How Not willingly 2. The Author God 3. The Adiunct Hope All these are in the 20. Verse This Hope is farther expounded Verse 21. but first of the 20. verse The Creature as before Is subiect to vanity Vanity is in-vtility Nomen sine Re. As catching at ones shadow When as a thing neither fils that which containes it nor stayes vp that which leanes on it nor yeelds fruit to him that labours in it it is vaine saith one Vanity is a Lye as notes Gellius a Gell. nect Attic. lib. 18. cap. 4. in the discussing of a saying of Salust b Erasmus Vanity is a failing of the End c Luke 5.5 as Peter fishes all night and takes nothing d Tho. Aquin. Vanity is Defect for hee that wants nothing hath no need to expect any thing Some interpret it Corruption and Fragility e Ambrosius Some that which hath end and Preuarication f Coment Hieron adscript Some dissolution by Fire g Beza Some Abuse i Sarauius And indeed Vanity is all these and therefore Oleuian expounds it Malediction and Caluin that which is contrarie to the Integritie of Nature and Parcus Bondage of Corruption as Verse 21. Not willingly It vnwillingly serues wicked men k Gryneus vt Com. Arion adscript Against the particular naturall propensitie which euery thing hath to preserue it selfe By reason of him who hath subiected the same That is for the ordinance of God In hope Of a better estate set downe Verse 21. doctrine The Creature faileth and laboureth vnder a great burden and bondage of mutabilitie vility Corruption abuse against the Naturall inclination of it for the power and will of God vnder hope The Creature is vaine Eccl. 1.2 Not willingly for all punishment is involuntary For God Who cursed the Creature Gen. 3. Vnder Hope as followeth in the next Verse Vse 1. Loue not the world nor the things of the world for all is Vanitie The best things of the world are as the Apples of Sodom faire to the eye vaine in the vse Extoll not thy selfe for thy Riches Honour and Birth for all is Vanity This did Chrysostome l Chrysost hom in Eutropium tell Eutropius Chamberlaine to Arcadius the Emperour when hee fled for safety to the
is the Spirit maketh Intercession for vs that is teacheth vs to make Intercession According to his will as it is reuealed in his Word doctrine The way to haue our Prayers heard is to pray according to Gods will 1. Ioh. 5.14 Iam. 4.3 Vse 1. Wicked men shall not bee heard to their benefite Prou. 28.9 The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues saying His bloud be vpon vs but he onely approues the prayers of his children A wicked man can haue no hope to bee heard for whosoeuer remembers that free will not doe that which hee hath heard must needs distrust to receiue that which hee asketh When our good life agreeth with our good words then is there confidence and lowd crying in the eares of God Vse 2. Wouldest thou be heard Aske then those things which are according to Gods will not thine owne In Prayer it is a great grace to renounce our owne wils And he doubtlesse is the best seruant that desireth not to heare that which he will but which willeth that which he heareth Submit thy will to Gods for better knowes the Physicion what 's fit for the sick man then himselfe If thou askest any thing either thou shalt haue it or if thou hast it not it is not expedient for thee to haue it and then GOD doth not thy will that hee may doe his owne for thy good VERSE 28. And wee know that all things worke together for good to them that loue God to them who are called according to his purpose HEre is a new argument to comfort and encourage vs vnder the Crosse taken from the profit the Crosse brings The Crosse tends to our Good to further vs to godlinesse and the Kingdome of Heauen therefore wee may not bee discouraged In this Verse are two things 1. A Proposition All things worke together for them which loue God 2. The proofe which is double 1. From the experience of all Saints We know 2. From a description of them which loue God they are the Called according to Gods purpose We know The wicked knowe not this secret As the Philistims vnderstood not Samsons Riddle but wee know the Crosse is a help All things Aquinas ante â—um Aug. lâ—b de cor gra c. 1. Euen sinnes because from their fals Gods Children arise more warie and carefull The best things of the wicked euen their prayers turne to their hurt the worst of the godly euen their sinnes turne to their Good Satan then gets nothing in the end by tempting vs to sinne but the greater ouerthrow of his owne Kingdome I dare not say that this is the meaning of these words For sinnes indeed turne to the good but worke not the good of Gods children as afflictions doe For sinne is not appointed to be done as the Crosse is appointed to be suffered neither can it be said that sinne is sanctified to this purpose as are afflictions Here properly by All things is meant all Aduerse things Worke together not inuicem betweene themselues but together with God Not of their owne nature for so they doe not co-operate but contra-operate but beeing sanctified by God Ansel and therefore one takes the Verbe passiuely are wrought for indeede take away God and afflictions worke to our hurt For Good That is the chiefe good Eternall life To them which loue God So are Gods children described for it is proper to children to loue and obey their Father To them which are called according to his purpose That is God hath purposed the saluation of his children hath chosen and called them vnto it therefore it must needs bee that afflictions comming from God must further them to eternall life Otherwise he should do that which should hinder and crosse his owne purpose which is not done by wise men much lesse by our most wise God doctrine All Afflictions further the good of Gods children Psal 119.71 1. Pet. 1.6,7 3.17 4.19 2. Cor. 4.17 Iosephs afflictions furthered Gods purpose of honouring him Gen. 50.20 and Pauls afflictions furthered the cause of the Gospell Phil. 1.12 Vse 1. The admirable power and goodnesse of God is here noted that he can and doth ouerrule the nature of euil things so as to make them serue for much good yea to bring good out of them as he brought light out of darknes He can sweeten these bitter waters As the Apothecary of poison makes Triacle to driue out poison So can God make the poison of afflictions which in themselues are the curse of the Law to driue out the poison of sinne God makes afflictions worke to our good in two respects 1. Of Sinne. 2. Of Grace 1. Of Sinne two wayes First to preuent it Secondly to cure it 1. A Physicion opens a veine not onely to cure but many times to preuent a disease God knowes our disposition Hee sees that many times wee are inclined to Pride Vncleannesse Couetousnesse Reuenge Now that wee should not fall into these hee sends vs losses in our goods sicknesse in our bodies c. whereby wee are kept and bridled from that which otherwise we would commit 2. Sinne also is cured by afflictions The bloud of Christ indeede hath onely this vertue but afflictions are said so to doe because they driue vs to seeke the cure being therefore called the medicine of the soule They are of the best nature which are wonne by loue but ten to one are brought to goodnesse by afflictions Meliores sunt quos ducit amor sed plures sunt quos corrigit timor Aug. Luk. 15.17 In prosperitie we grow rusty The Crosse is Gods file to make vs bright The Prodigall in prosperitie forgets himselfe but hauing gone to schoole to the Hogs-trough he comes to himselfe So did fellowship with the beasts teach Nabuchadnezzar humilitie and the Dungeon Manasses true Religion who in their prosperity were proud and irreligious The Crosse is also a preseruatiue of Grace In prosperitie we are dull and drowsie as a man comming from a Feast is heauy sleepy A Romane Captain said that his armie neuer stood in worse termes then when he had peace So in prospetie is our greatest danger then haue wee least minde of God then do we least feare pray seldomest coldest are soonest ouertaken with pride couetousnesse vncleannesse hypocrisie Aduersitie is a quickner stirres vp to Prayer Repentance and all holy duties It is noted of Salomon that of all the Kings of Iuda he fell foulest because hee had most prosperitie That God might not loose vs and we lose his grace hee sends vs aduersitie As the Starres shine brightest in the night so the graces of Gods Spirit in affliction Vse 2. The Affliction which is to the godly a help to heauen is to a wicked man the fore-runner of hellish torments as in the deluge the water that bore vp the Arke drowned the wicked of those times Vnder the Crosse the godly
HEre is the third Argument to proue Pauls griefe and to manifest his loue towards the Iewes and it is a confession of diuers singular priuiledges as their due These he reckoneth not that it cannot be that God should abdicate such a people but that he might shew his loue For hee doth not extenuate their worth which is the effect of hatred but largely confesseth it which is a token of his loue And therefore his griefe must needs bee so much the more that a people so endowed the attractiue of his loue should for their hardnes and stubbornenesse be reiected Who are the Israelites that is because they are the Israelites the Relatiue being here put for the Coniunction causal which is ordinary in the Scripture So Psal 7.10 God is my defence who keepes the true in heart that is because he keepes So I expound that controuerted place 1. Tim. 5.17 The Elders c. especially they who labour that is because they labour Israelites Genesis 32. That Nation had this name from Iacob who was so called vpon a speciall occasion mentioned in his story Israel signifies a Prince or Preuailer with God or as wee may say Gods Fauourite The Name Iewes was first not so generall signifying onely them who in Rehoboams time at the diuision of the kingdom cleaued to the house of Iudah but after the Captiuitie it grew to be a generall Name for all of that Nation of what Tribe soeuer He saith not which are the Iewes which was a name of great excellencie but which are the Israelites a more ancient Name and more honorable beside the name Iew was then in much contempt as it is at this day To whom pertaines the Adoption not Eternall in Christ proper to the Elect of which Ephe. 1 5. but temporall God passing by other Nations and chusing them to be his Church people Thus are they called his first-borne his white sonne and darling Exod. 4.22 Iere. 31.20 The glory Psalm 26.8 1. Sam 4.21 that is the Temple and the Arke which are so called else-where because tokens of Gods presence among them And the Couenants not the two Tables of the morall law as Beza but rather the couenant made with Abraham and often renewed The giuing of the law vvhich is to be referred both to the law it selfe which was a great priuiledge to haue a rule to teach them the true worship of God all other Nations wandring in the vanity of their owne inuentions And to the circumstances also with the which the law was giuen And the seruice of God The ceremoniall worship which was most beautifull Other Nations knew there was a God to be serued but how they knew not and therefore they fell into most horrible Idolatry The promises Act. 2.39 scattered through the Bible entailed to the Iewes and their children so that whosoeuer would come to God must come by the meanes of the Iewes Whose not of whom are the Fathers This also is a great priuiledge to descend of honourable Ancesters as of Abraham Isaac and Iacob of the which the Iewes oft boasted and indeed they are in regard of their births the honorablest Nation vnder the Sunne Of whom came Christ Hee tooke his humane nature of their stock It is a great honour to all mankind that he tooke not the Nature of Angels but of Man But much more to that Nation that he tooke the seed of Abraham And making mention of Christ he doth 2. things 1. Describeth him 2. Praiseth him His description is that he is God ouer all where wee haue great mysteries He came of the Iewes therefore hee is very Man He is God also which the Iewes deny c. Hee also that came of the Fathers is God Where we haue his two Natures God and Man and their Personall vnion Blessed for euer Amen This addition of praise shewes that so often as wee haue occasion to thinke on or mention our blessed Sauiour wee should confesse his praise All these priuiledges are great yet not so much the praises of the Iewes as the gifts of God doctrine The Iewes were a most honourable people Rom. 30.1 Psa 19.20 Vse 1. Be equall toward all men either Friends or Enemies If friends flatter them not Though Paul loues the Iewes yet hee tels them of their faults If Enemies Enuy them not their priuiledges The Iewes are Pauls mortall enemies and wicked men yet hee maketh them not worse then they are he conceales not their honour but freely acknowledgeth it So if Magistrates be wicked yet they are Magistrates and so to be honoured If Ministers be negligent and profane Guali hom in locum yet till the authoritie of God and the Magistrate displace them they are to bee reuerenced as Ministers and to haue their Titles and Duties that thereby they may be put in minde of their duty doctrine Vse 2. The Iewes are not to be hated but to bee beloued vpon these Reasons by Pauls example Vse 3. Paul grieues that so worthy a people should be reiected so it cannot but be a griefe to a godly minde to see men and women of excellent beauty comelinesse wit learning place c. to liue to the dishonour of GOD and to goe to hell Vse 4. Notwithstanding all these priuiledges the Iewes are cast off It was much to haue such priuiledges but they profited them not because they adorned them not with beleeuing hearts and a godly life Let England thinke of this who are no lesse priuiledged though many lesse godly They are Israelites we are more for we are Christians a more honourable Title Art thou a Christian For shame dishonour not that Title by liuing like a Heathen They were the people of God so are we Let vs obey him which they did not and then wee shall neuer suffer as they doe They had the Glory the Couenants the seruice the Promises So haue we let vs bee warned by their harmes to amendment of our liues lest these things be taken from vs as they were from them The Fathers are theirs so are they ours by a better right Theirs by the right of the flesh ours by the right of Faith Hast thou Honorable and religious Parents Imitate their vertues If they haue made thee honourable so liue thou that thy children also may account it their houour not their shame to name thee when thou art raked vp in the dust Christ came of them so came be of vs also in the Generall and for vs which is a greater glory else to come of vs is not auaileable It is probable that many of Christs kindred may be in hell Had not Mary her selfe carried him in her heart by Faith her conceiuing and carrying him in her wombe had little auailed her soule Beatior Maria peripeâ—…endo fide Christum quam concipiendo carâ—… Aug. No outward priuiledges can stop the Anger of God if we be wicked they doe rather make way for the same as a man
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
the Elect doe attaine because it is possible for all whom GOD purposes to saue to confesse and beleeue Neither is saluation without iustice nor righteousnes without saluation So farre iust so farre saued For with the heart c. Faith brings righteousnes Confession is an infallible signe of faith Righteousnes Confession Saluation are the effects of faith but faith and all are the gifts of God In the 9. verse Confession is set before in this verse Faith In Nature and in the order of Composition faith of the heart goes before confession of the mouth 2. Cor. 4.13 I belieued therefore I spake But in order of Resolution Confession of the mouth precedes for we know not the faith of the Brethren before they make confession doctrine Faith and Confession are necessary to saluation Faith by the necessity of the meanes and of the precept Confession by the necessity of the precept Of the necessity of faith Math. 16.16 Iohn 3.18 Eph. 2.8 Of Confession Math. 10.32,33 1. Iohn 4.15 Therefore is Christ called the Apostle of our Confession Heb. 3.1 Vse 1. If Thou Ministers haue here a patterne of Application in teaching Vse 2. If Thou The Papists say that none can be certaine of Saluation by the certainty of a speciall faith vvhich is cleane contrary to this of Paul and wholly takes away his Argument which he brings from the assurance of faith One of their chiefe reasons is Because it is no where written Peter Iohn c. shall be saued and that which is not written is not to be beleeued To this I answere First It is not necessary that euery particular Beleeuers name should be written It is enough if the promises be vniuersally deliuered because vniuersalls include all particulars All Belieuers shall be saued therefore I also belieuing shall be saued Secondly here is a particular promise If thou speaking to euery one as by name as is the tenour of the Law and euery one takes himselfe to be meant Thirdly whereas they say that our faith is not written in the Bible I answere that faith is taken two waies for that which I doe beleeue or for that with which I doe beleeue for the obiect or for the vertue of faith The first is necessary to be written The second is not nor can be written for the grace of faith is not belieued but felt By the power of my Conscience I know that I belieue as I know vvhat I thinke Vse 3. This Scripture speakes to thee face to face to comfort thee if thou belieuest to terrifie thee if thou belieuest not for as it is true that if thou belieuest and confessest thou shalt be saued so if thou doest not thou shalt be damned Vse 4. As Faith so Confession is necessary There are many who vnderstand not the doctrine of Christ which they should confesse let such learne to make confession if they would be saued Euery one is bound to belieue the Principles and Articles of faith explicitè that is plainely vnderstanding what he belieues as saith the Schoole Vse 5. Testifie thy faith by thy Confession which is either Verbal or Real Verbal is of the mouth when wee ingenuously professe him in whom wee belieue and are not ashamed As Christ liues in thy heart so let him dwell in thy mouth Who will endure such a seruant who is ashamed to acknowledge his Master Real Confession is either of Action or Passion Of Action in our whole conuersation that our manners may speake and confesse Christ that wee be not in the number of them who professe they know God but deny him in their liues Of Passion that we be ready to seale that without bloud which we professe in word and action from whence such are called Martyrs in excellence that is excellent vvitnesses For the most excellent is that which is confirmed without death as Paul speakes to Timothy of our Sauiour 1. Tim. 6.16 Here are diuers to be reprehended 1. Our Ignorants as in the 4. Vse 2. Nicodemites who account it sufficient to belieue with their heart taking liberty to confesse vvhat they list 3. Hypocrites who cōfesse faire but belieue nothing But it is no Confession if it be not of Faith for to confesse is to vtter that which is in the heart It thou hast one thing in thy heart and vtterest another with thy mouth thou speakest but cōfessest not k Si aliud in corde habes et aliud dicis loqueris nō confiter is Ansel 4. Our profane persons who deny Christ with their works which is the worst deniall for stronger is the testimony of the life then of the lippes and workes haue their eloquence in the life then of the lippes and workes haue their eloquence in the silence of the tongue Our Sauiours works did more testifie of him then the witnesse of Iohn l Iohn 5.36 It s a great madnes not to belieue the Gospel to be true but a greater whē thou belieuest it to be true so to liue as though thou didst belieue it to be false m Magna est insania non credere Euangelio c. sed longe major insania si de Euangelij veritate non dubitas viuere tamen quasi de cius falsitate non dubitares Picus Miran We would readily say that he which denies Christ is a wretch take heed thou findest not the wretch in thine own bosome if thou liuest profanely thou art he Thou must both belieue and confesse in word in action by passion As that creature is not a man which though it hath some similitude of a man yet hath not a reasonable soule so that man is not a true Christian which hath not both the faith and confession of Christ VERSE 11. For the Scripture saith Esay 28.16 Whosoeuer belieueth on him shall not be ashamed THe sauing effect of Faith and Confession spoken of in the two last precedent verses is here proued by Scripture Either Esay 28.16 or as one Psal 25.3 Beza It is not materiall whether of the two you take I thinke the first fittest because of the Messiah there here spoken of and if in particular he aimed at neither of the two yet it is enough that this is the generall doctrine of the Scripture The Argument is thus Whatsoeuer the Scripture faith must needs be so for the Scripture cannot be loosed 1. Ioh. 10.35 But the Scripture testifieth that Beleeuers shall be saued Therefore Q. This proues the point of Beleeurs but how of Confessors A. If it proue it of Faith it proues it also of Confession For as the Sunne is not without light so Faith is not without Confession Beside it is proued also of Confession ver 13. The Argument is taken from the proper effect of Faith Saluation which Peter calls the end of Faith 1. Pet. 1.9 In this verse are 4. things 1. The generality Whosoeuer Esay saith He that beleeueth but it s all one for an
as Saint Paul teacheth to Timothy where he speaking of Prayer saith 1. Tim. 2.5 We haue but one Mediator betweene God and vs euen Iesus Christ Farther though they teach this in the Schooles yet which is much to be blamed they direct their people to practise otherwise and to pray to Saints for the fulfilling of their desires As I could shew in diuers of their prayers which I haue seene most blasphemously appeares in their Ladies Psalter Concerning which it is to be vnderstood that the common sort of Papists are taught vpon Beades to say ouer certaine Aue Maries Pater nosters to ten Aue Maries one Pater noster which beeing fiue times said ouer make one Rosary as they call it And that they might not be deceiued in their tale they say that S. Dominick it may be one of our Ladies Chaplaines found out the vse of Beades for that purpose From hence comes our Ladies Psalter which consists of three Rosaries Of which Psalter there is a peculiar Fraternity endowed with many Indulgences by diuers Popes Vnto this Psalter are added diuers prayers to the blessed Virgin specially the Versuall Salutations in imitation of Dauids Psalmes which some say was done by Bonauenture In which I may be bold to say are many obominable things wherein they pray in the same manner and words to the Virgin Mary in which Dauid prayeth to God and not according to the sense of their Schoole distinction Vse 3. He saith not Euery one that prayeth shal haue that which he desireth but shall be saued Thou shalt haue all thy desires if they stand with Gods glory and thy good otherwise it is not good for thee to desire to haue them Paul prayed for the remouall of a temptation and it was not remoued for Gods and Pauls greater glory in ouercomming Aske for necessary grace and saluation and thou shalt be sure to receiue it A certaine vvidow desired of Saint Austen direction so to pray as she might be heard and he wishes her to pray for a blessed life If he be compelled to giue which is vn willingly wakened by the suiter how much more bountifully vvill he giue which needes no waking but wakens vs that wee may aske him t Aug. ep 121. ad orobam de orando Deo Vse 4. Prayer is a singular refuge in trouble In warre Moses did more good with his prayers against Amalek then the Souldiers did with their swords As a strong Castle in a commotion so is prayer vnto God in trouble When Christ tells of the troubles of the last daies Luke 21 36. he aduiseth to prayer and accordingly himselfe practised Prayer is the buckles of Christian Armour The great neglect of this dutie is the cause that we are so often ouercome in temptation and ouertaken with foule enormities Hee that sanctifies himselfe in the morning with prayer is the stronger to resist tentations all the day after for as when the Lion roares the beasts hide themselues so there is nothing that sooner putteth the diuell to flight then faithfull prayer Not to pray is a note of a wretch and such lie open to all the plagues of God Vse 5. Not euery saying Lord Lord shall obtaine saluation but that Inuocation which hath Faith for the roote and Obedience for the fruit For we shall not receiue if either wee belieue that God will not giue our asking or if we glorifie him not with a godly life If I regard wickednesse in my heart the Lord will not heare me saith Dauid Psal 66.18 Let euery one that calleth one Christ depart from iniquity saith Paul 2 Tim. 2.19 The prayer of a righteous man auaileth much saith Iames. Iaco. 5.15 As the Serpent going to drinke layes downe his poyson so doe thou lay aside thy sinnes when thou goest to prayer If a man hauing murdered his neighbours child should come with his hands reeking with the blood to intreat a kindnesse should he obtaine So neuer make account to be graciously heard when thou presentest thy selfe before the Lord with the tokens of thy pride on thy body or in the steame of thy wine and strong drink c. VERSE 14. How then shall they call on him in whom they haue not belieued and how shall they belieue in him of whom they haue not heard and how shall they heare without a Preacher 15. And how shall they preach except they be sent as it is written c Esay 52.7 Naum. 1.15 How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things 16. But they haue not all obeyed the Gospel For Esayas saith d Esay 53.1 Iohn 12.38 Lord who hath belieued our * Or Preaching Gr. the hearing of vs. report 17. So then Faith commeth by hearing and hearing by the Word of God SAint Paul hath before spoken of Faith and the righteousnes of it and some thinke that here his purpose is to shew the meanes to come to Faith which is by hearing the Word This is true but the whole cōtext in my opinion shewes that Paul hath another drift in these verses namely to proue that the Gospell must be preached to the Gentiles which the Iewes could not abide to heare of The Apostle said that vvhosoeuer Iew or Gentile calles vpon God shall be saued Hence hee inferreth that the Gospell must be preached to the Gentiles The Argument is thus It is the will of God that the Gentiles should be saued But without the Gospel they cannot be saued Therefore the Gospel must be preached vnto them The first Proposition is auouched before the Minor is in these verses proued where wee haue the Argument it selfe verse 14. and part of the 15. with the 17. The other part of the 15. and the 16. verse are an Amplification of the Argument The Minor is proued by a heape of Arguments m Sorites clapt together from the first to the last thus Those that call on the Name of the Lord shall be saued But none can call except they beleeue nor belieue except they heare nor heare but by a Preacher nor preach except sent Therefore Faith comes by hearing verse 17. that is Preaching and preaching by the Word that is by the Commandement of God The Argument followes backward and backward Affirmatiuely and Negatiuely The words are familiar which he setteth downe by Interrogations which are equiualent to strong Negations How shall they call c. That is They cannot call on him in whom they beleeue not True Prayer is the effect of true Faith How shall they beleeue c. That is they cannot beleeue without hearing which is the ordinary and high-way to Faith For Faith presupposeth knowledge Knowledge instruction Instruction hearing which is the sense of learning We haue seene blinde men learned but neuer deafe men so borne He that is borne deafe is also borne dumbe The reason because we learne to speake Deafe men are barred
you want it seeke it from him that giues it VERSE 15. As it is written How beautifull are the feete of those which preach the Gospell of Peace and bring glad tidings of good things IN these words and in those of the 16. verse which are by some included in a Parenthesis is an amplification of the preaching of the Gospell to the Gentiles of which are two parts The first is a Confirmation of it in these words The second is an answering of an obiection in the next verse The proofe is taken out of Esay chap. 52.7 From the effect of the preaching of the Gospell which is ioy and reioycing in them which heard it So at Antioch there was great ioy so in Galatia and in diuers Cities and Townes it was entertained as with clapping of hands which ioyfull imbracing of it proues it to be of Gods sending This effect is set forth vnder a Comparison of the lesse for Esay speakes of the Royall receiuing of the Messengers of Israels deliuerance from the captiuitie of Babylon of vvhich when News came they were so rauished filled with laughter that they thought it had not beene a truth but a dreame If then the tidings of such temporall deliuerance was so welcome much more must be welcome the glad tidings of the Gospell and as those messengers were from God so much more these it being a great deale more likely that the Iewes might be deliuered from that bodily seruitude then that the world should be deliuered from the bondage of Satan by the bloud of God In these words are two things First a commendation of the Gospell How beautifull c Locus laudatorius Sarienus Secondly a Reason because it bringeth peace and good things How beautifull c He saith not simply they are beautifull but vseth an explanation How beautifull as if he were not able to expresse such beauty How beautifull are the feete Some take feete for men some for the affections being that to the soule which feete are to the body these affections appearing in the Apostles by their sweet deliuery and vtterance Some interpret the velocitie of the Apostles in conuerting the world Some their constancie and courage Some take beauty for the holinesse of the Apostles some for a fleshly beauty by ornaments as slippers imbroidered with Gold and Pearle as this Scripture is abused to the consecrating of the Popes toe But the plaine meaning is that the comming of the Apostles with the glad tidings of saluation was acceptable he saith feet because they are the instruments of going as wee familiarly say of poore men They get their liuing by their fingers ends which are the instruments of their labour Beautifull Naua ab Aua or Naua The Hebrew word according to the roote may signifie to be desired and longed for or beautifull and welcome The beauty of a thing causeth it to bee desired as the beauty of Christ makes the Church sicke of loue The Greeke terme comes of a roote which hath diuers signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an houre or generally Time but not so heere It also signifies that part of time which is fittest for affaires called Season and so some reade it How seasonable Quam tempestiue Tertul. lib. 5. aduers Mar. c. 2. A word spoken in season is beautifull and so is the Gospell somewhere called and euery thing is beautifull in his season Many of our daintiest meates are not but the Gospell is alwaies in season in the Winter of Aduersitie in the Summer of prosperitie in the Spring of Youth and Autumne of Age And therefore Paul bids Timothy to preach in season and out of season not that it is at any time vnseasonable but because the world so iudgeth it It also signifies the Spring and therefore some haue compared the comming of the Apostles and of the Preachers of the Gospell to the Spring For as the fields in the Spring beginne to be adorned with buds blossomes and sweet flowers in which all creatures reioyce so the preaching of the Gospell turnes our Winter like barrennesse into fruitfulnesse making vs to flourish with heauenly graces and vertues It is also taken for ripenesse and so some haue likened the comming of the Apostles to ripe fruit Vnripe fruit is dangerous and not so well coloured but that which is ripe is both well tasted and well coloured No dainty coloured fruit so beautifull and wholsome as the Gospell It signifies also comelinesse Ambr. Epist 11. that which we call the pride and flowers of life also youth wherein is that mixture of white and red which is called beauty As Christ is said to be fairer so also is the Gospell Psal 43. The Gospell of Peace and glad tidings of good things Here is an excesse of words but this redundance serues to make vs the more to esteeme of it It is the Ghosts spell a comforting and soule-sauing word Peace We are by corruption of Nature enemies to God the Gospel reueales a three-fold peace with God with our selues with men according to the song of the Angels at the birth of Christ Good things Yea the best in the Superlatiue degree Celestiall good things a freedome from all euill of sinne of punishment doctrine Nothing should be so welcome as the preaching and Preachers of the Gospel That Christ came to saue sinners is a faithfull saying and worthy of the best welcome 1. Tim. 1.15 without this we had been damned wretches It is called the Word of Life of Saluation the Gospel of the Kingdome Euen as one would say the key of heauen for life and immortality are brought to light by the Gospel 2. Tim. 1.12 Vse 1. The essentiall duty of a Minister is to preach the Gospell The Law is to be preached also both as an introduction to the Gospel and for a direction how to lead our liues vvhen we haue receiued the Gospell because sinne breakes Gods peace but chiefely vvee are sent to preach the Gospell Vse 2. Nor riches nor dignities but to preach the Gospel is the chiefe honour and beauty of a Minister who though highly aduanced if he preach not the Gospell shall be despised Vse 3. Some loue their Ministers because they keep hospitalitie which is commendable some because they gaine by them in their tithes and other duties which is carnall some because they neuer preach which is abominable some because themselues would be well accounted of which is hypocriticall But to loue them for their works sake is conscionable and according to the commaundement 1. Thes 5.13 It s an argument of great corruption to esteeme basely meanly of a Preacher when he that brings tidings of a good bargaine or is an instrument of our pleasures shall be highly welcommed and rewarded We are earthen vessells but we bring a treasure more precious then all the world we preach the Summum bonum of man and therefore should be esteemed Vse 4. If the Minister haue
weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance
of Faith The greatest Philosophers as the Epicures and Stoiks most resisted Paul Acts 17.18 as our greatest Politicians most scoffe at Religion and at preaching of the Word Vse 2. All are bound to heare and nothing so worthy to be heard as the Gospel Let vs say of hearing as Paul speaks of knowing it 1. Cor. 2.2 viz. that he esteemed to know nothing besides The Nurses song doth not so quiet the babe as the preaching of the Gospell the Conscience It s the hand of GOD offering vs forgiuenes of sinnes Hee therefore who hath eares to heare let him heare He hath wel imployed his eares who hath reuernntly heard the Gospell which the diuell keepes many from hearing lest by hearing they should be conuerted and liue If thou wilt not Now beare that which may profit thee thou shalt heare one day that which will make thy heart to ake euen this Goe you cursed c. For if any receiue you not nor heare your words shake the dust off your feet truely it shall be easier for Sodom in the day of Iudgement then for them Mat. 10.14,15 Vse 3. Ministers must be affected and grieue when they see the company of reuerent hearers so thinne and their labours so fruitlesse The Prophet here complaines of this so Christ grones for the hardnes of the peoples hearts and weepes ouer the stubbornnesse of Ierusalem The shrewdest turne to be done to a Minister is to depriue him of the ioy of his labours and the way to reioyce them is to embrace the Gospel they preach It will be vnprofitable and heauy for the hearers to haue their Minister to complain of them with griefe vnto God Vse 4. Esay and Paul gaue not ouer though they had cause to cōplaine As the Physician omits no point of his Art though the recouery of his Patient be desperate So though vvee preach to many desperate and scoffing hearers we must not giue ouer but rather vse the more diligence For whether they profit by vs or no we shall haue our fee. Not as the husbandman loseth by an ill crop shall I lose If I preach and thou repent not it shall neuer repent me of my paines I will preach still for though my preaching be not a sweet sauour to thee yet euen in thee I am a sweet sauour to God Thou also shalt smart for it for if we be offended when our words are despised much more will God bee at the contempt of his Gospell Vse 5. Although faith cannot be without preaching going before it yet preaching may be without faith following it as that which is to be knowne may be without the knowledge of it The word that sounds without is not sufficient faith if God speake not within in the heart There are two things required to faith the determination of that which is to be beleeued and the inclination and perswasion of the heart to beleeue Aquinas Preaching determines but its God who perswades by preaching God can doe it without preaching but preaching cannot doe it without God Our voyce can say Repent but its God only that giues Repentance Paul preacheth to Lidiaes eare but God hath the key of her heart Pray that God would open our mouthes to speake pray also that he will vnlocke thy heart to beleeue for as Rebecca cookt the Venison but Isaac gaue the blessing so wee may plant and water but its God that giues the increase 1. Cor. 3.7 VERSE 18. But I say Haue they not heard Yes verily c Psal 19.4 their sound went into all the earth and their words vnto the ends of the world THis is spoken of the Gentiles not of the Iewes as appeares by the manner of the next verse In this Paul preuents another obiection occasioned by the words before concerning the sending of the Gospell to the Gentiles as if some Iew should haue sayd If you be sent to the Gentiles why do you preach to them all but only to some choyce Cities and Nations Paul answeres that they doe and shall preach to them all which he vtters by an interrogation and proues by a testimony out of the Psalmes as if he should say Dauid tells you that all haue or might heare for Their sound is gone out into all the earth Question is whether Paul alleadge this testimony or allude vnto it In the Psalme he speaks of works here of the Word Some say that Paul argues from the lesse If God teach all by the great volume of the heauens much more will he teach all by the heauenly doctrine of the Gospell I thinke that vnder the historicall narration of the heauens and of their sound is hid a prophecy of the preaching of the Gospell because the latter part of the Psalme speakes much in the commendation of it and Paul here so applies it And indeed there is a most sweet Analogie betweene the heauens sound and the Gospell There are diuers particulars obserued I thinke these are good The heauens are the worke of Gods hand so is the Gospell reuealed by God The heauens shew the worke of God so the Gospell that wee are Iustified by the worke of God which is faith not by the works of man The doctrine of the Gospell is pure and lightsome as are the heauens The influence of the heauens comforteth cherisheth inferior things so doth the Gospell the Conscience The diuersity of Nations and Languages is manifold which vnderstand not one another yet all vnderstand the excellency of the heauens and the wonderfull worke of God in them So God enabled the Apostles to teach all Nations in their owne tongues the wonderfull works of God Into all the earth and vnto the ends of the world The summe is that the Gospell was preached to all the world Ob. But many Nations were long after the Apostles dayes conuerted as England in the time of Gregory the great the Iaponians and Americans but the other day heard of Christ A. All the earth is either taken for the most part the ends for Countries very farre off or it is spoken of that which should be or it is meant of the 4. quarters of the world or of the Romane Empire And for that of England it is false Indeed in Gregories dayes England by Austen the Monke was first brought in subiection to Rome they before agreeing with the Greeke Church for at the comming of that Austen there were many holy Monks in this Land and some haue written of the conuersion of it in the daies of Eleutherius yea Dorotheus seemeth to affirme that Simon Zelotes was in Brittany if the place be not misprinted And for the New discouered places may be answered that either they were not then inhabited or the Gospell there preached but not receiued or that the fame of the Gospell at the least came thither as the fame of the Israelites came into Canaan doctrine The Gospell was preached to all the world in the time of the Apostles
and vnto workes are no workes or bad workes contrary So that the contrarietie here to be holden is not simply but in the case of iustification and saluation Vnderstand not here workes themselues but the merit of workes and yet not the merit of all workes as Christs but of Our workes And then the rule of contraries here takes place that one being put the other is taken away The nature of grace is to be free the nature of workes to be of due debt so that if it be free it is not of debt else were grace no grace if it be of due debt it is not free else were workes no more workes The legerdemaine of the Papists is here to be noted who leaue and wipe out the last halfe of this verse And if of workes then not of grace else workes are no more workes blasphemously saying that it is superfluuos But we can easily spie out the reason of this their doing namely because their doctrine of merit is hereby ingulated As they haue dealt with the bookes of other writers so haue they attempted here purging and curtailing off that which makes against them And then they would make vs beleeue that their absurd vulgar Translation is perfecter then the originall Greeke text it selfe As if a man hauing but one eye or oneleg should thinke all others deformed that had two eyes or legs The summe is that what is of grace is not of workes and è diuerso doctrine Election and saluation are of grace not of merite Act. 15.11 Ephes 2.8.9 Tit. 3.5 and this that God might haue al the glorie but if it be of merit then corrupt flesh will boast Vse 1. The Popish conceit of Merit of their workes of congruitie which they say it is fit that God should reward and of condignity and supererogation which it is iust that God should reward is by this text like chaffe blowne away and blasted The finite creature cannot merit of the infinit Creator The Papists haue three shifts for this 1. They say that Paul is to be vnderstood of the workes of Nature not of grace If so then the Pharisee also the Pelagian is not to be blamed for he acknowledged his goodnes in which he trusted to bee a gift of God Luk. 18.11 I thanke thee Lord that I am not c. And all merit is contrary to grace Besides our Sauiour bids his disciples Luk. 17.10 when they haue done all they can to thinke themselues vnprofitable seruants I trow they will not deny that the Apostles were in the state of Grace 2 Their second euasion is that saluation is of grace indeed but also of workes making a mingle-mangle of grace and workes which is as if a man should attempt to make fire and water agree But Saint Augustine takes away this in a word Grace saith he is grace no way if it be not free euery way It is all of grace or no whit at all of grace This golden saying is digged out of this mine 3 They exclaime against vs that we are enemies to good workes Why doe they so Not because we doe those euill works which they auoid but because we doing good works which they neglect yet ascribe our saluation only to grace They deale with vs as the Pharisies with Christ He tels them that Harlots shall goe before them into the kingdome of heauen and they presently say that hee is a friend of Publicans and sinners and an enemie to good workes Concerning good workes this wee hold that they are necessary to saluation not by a necessity of efficiency but of presence and that in three respects 1. Of worship for God is serued by doing them 2. Of good conscience which is lost by the neglect of good works 3. Of duty to our neighbors who is hereby to be wonne to God we must do good works if we will be saued but we must not looke to be saued by their merit Vse 2. Many ignorant soules say they hope to be saued by their seruing God and their good prayers They know no other Diuinity but this which is Popish and naturall These are not past grace they are not yet come at it Alas if there were no other way to come to heauen but this no flesh should be saued but only the humanity of our Lord Iesus The Diuels prime desire is to draw thee to abominable courses if he cannot preuaile this way but thou wilt be doing good workes this will please him if thou wilt be conceited of meriting thereby For a trust in thine owne righteousnesse will bring thee to hell as well as vnrighteous living Trust perfectly on the grace of God saith Peter 1. Pet. 1.13 if wee trust to any thing else it wil lay vs in the dust and bee as a broken reed which if a man leane vpon it the shiuers runne into his hand Vse 3. Gods children onely discerne a world of wickednesse in themselues for which they are much cast downe comfort thy selfe God elected thee freely to saluation and not for thy worthinesse If we were to be saued for our workes then wee had cause to doubt because of their defects This must be wel learned it is soone said but not so soone practised if a man haue fruit of his own planting he thinkes there is no fruit like to his So by nature wee are opinionated of our owne goodnesse Hence is it that God suffers many times euen his deare children fouly to fal to cure them of this pride as Peter or to suffer them to be sore tempted and buffeted that they may giue God the glory as Paul Vse 4. This teacheth vs humility because all is giuen of meere grace Vse 5. The grace of God teacheth to be gracious not gracelesse because of the mercies of God we must offer vp our selues to his seruice Rom. 12.1 Then cōclude thy selfe to be of the number of the saued when thy conuersation is godly If you sayest thou hopest to be saued by Gods grace and yet liuest in vile sinnes thou art a presumptuous and blasphemous Atheist Presumptuous because thou lookest to be saued in an estate to which is threatned damnatiō blasphemous because thou deniest God in thy life whose grace thou wouldest seeme to implore VERSE 7. What then Israel hath not obtained that which he seeketh for but the election hath obtained it and the rest were blinded Or hardned IN these words and so to the end of the 10. verse is the last part of Pauls answer which is the determination of the question in hand namely that God hath cast away onely the reprobate Iewes but the Elect obtaine the promises God casteth away the chaffe but loseth not one kernell of good corne Paul enters vpon this in this 7. verse by a Prolepsis for thus some Iew might obiect If God cast not away the Elect and yet they obtaine saluation not by workes but onely by free grace Then Paul you make a faire hand
be so doctrine Persecutors of Christ and his Gospell are iustly accursed of God Deut. 18.19 Ier. 26.4 Mat. 21. vlt. Heb. 2.1.2 Obiect We are forbidden to curse by our Sauiour Christ how doth Dauids practise agree with Christs precept Answ They are not prayers but prophesies not that they might be so but that they shall be so We must neuer curse our enemies but there may be a time when we may curse Gods enemies not such as are curable for them we must pray as Steuen whose prayer was effectuall for conuersion of Paul but such as are incurable If we know any such though wee must condole with them as men yet we must curse them as the enemies of God In the generall euery man may and must say 1. Cor. 16.22 Let him that loues not the Lord Iesus be accursed We must reioyce in the iudgement of God and subscribe vnto it 1. Cor. 6.2 For the Saints shall iudge the world But heere must be two cautions 1. That we mingle not priuat spleen turbulent affections with such imprecations 2. That we neuer follow Dauid or any other holy men herein vnlesse we be sure we haue the same spirit 1. Pet. 3.9 This therefore can be no cloke for wicked men who vse to curse and banne their cattle neighbours seruants wife children and whatsoeuer comes in their way a most hideous sinne for wee bee heires of blessing we may not curse Vse 1. The Iewes are cast off to this day for the crucifying of Christ though they be no Idolaters as they were in Egypt and Babylon neither haue any Prophet as they had then yet they are so blinded that they will not acknowledge it yea many of them complaine on their death-beds that our Iesus torments them and yet they cannot see the cause of their misery O Lord open their eyes Gualter hom 62. in epist ad Rom. Vse 2. As an ill stomack turnes good meat into bad humors so euen good things proue hurtfull to wicked men specially contemners of the Gospell Eccle. 5.12 I haue seene riches reserued to the hurt of the owner saith Salomon Make a wicked man rich he will be proud couetous profane Make Saul a King he wil runne from God to the Diuell make Iudas an Apostle it will be a snare a rope vnto him In prosperitie a wicked man will forget God in aduersitie he will blaspheme him Neither enuy the prosperity of the wicked nor be greedy of the riches of the world vnlesse they are blessed they are dangerous snares and it were better to be as poore as Lazarus then to possesse wealth without wisdome and grace to vse it Wisdome is good with an inheritance but an inheritance without wisdome is a snare Vse 3. Esay saith Eccle. 7. Let them haue eyes to see and not see They had eyes and would not see What then Then put out their eyes saith Dauid Let their eyes be darkened O remember this thou that liuest in the Church and hearest the doctrine of saluation and yet will neither beleeue nor obey it Wilt thou not see well then thou shalt not Hast thou a talent Occupie to thy Masters aduantage and thou shalt haue another if thou vsest it not it is pity thou hadest it take it from him He that hath the vnderstanding of a man and yet is as ignorant as a beast make a beast of him as Nabuchadnezzar Prou. 17.16 Why is there a price in the hand of a foole to buy wisdome and he hath none heart If hauing vnderstanding thou wilt not beleeue God will so smite thee that from henceforth thou shalt not be able to beleeue Vse 4. The Iewes are recompenced with curses for crucifying Christ so shalt thou be which contemnest his Gospell and dishonorest him by thy wicked life this is euen to crucifie Christ againe Nay in some respect this sinne is greater then the sinne of the Iewes for they crucified him when he walked vpon the earth appearing in weaknesse but thou dispisest him being now in heauen at the right hand of glory Leaue thy scoffing and be a reuerent hearer and obey to scoffe at the word is to giue gall an vineger to Christ which hee will reuenge at his second comming with flaming fire and in the meane time with vineger and gall too that is horror and anguish of minde through despaire When thou lyest vpon thy death bed and cryest in the bitternesse of thy soule then as thou hast laughed at the Gospell so wil God mock and laugh at thy destruction VERSE 11. I say then Haue they stumbled that they should fall God forbid but rather through their fall saluation is come to the Gentiles to prouke them to Idolatry IN the former part of this Chapter hitherto Paul hath shewed that the Reiection of the Iewes is not totall now hee proues to verse 33. that such their Reiection is not finall but that the multitude I say not euery Indiuiduall shall be generally called before the end of the world that Iewes and Gentiles may make one sheepe-fold and one flocke vnder one Shepheard Iesus Christ To proue this poynt diuers arguments are brought by Paul who alone plainely handles this secret in which he insisteth the longer which is our aduantage also in the vnderstanding of it for the comfort of the poore Iewes and for the admonition of the Gentiles as was touched in the beginning of the Chapter So haue we in this passage two things first arguments to proue the generall calling of the Iewes before the end of the world and an admonition to the Gentiles not to insult interserted at ver 17. to vers 23. I confesse that a very learned man makes all the verses to the 17. to be arguments of admonition to the Gentiles and that the Apostle comes not professedly to the poynt of the calling of the Iewes till the 23 verse In effect it is all one For if the Gentiles out of that reason ought not to insult then it must be taken for graunted that the Iewes shall be called But this in my opinion is more naturall and plaine The first argument is in this 11 verse From the end of Gods casting off the Iewes which is set downe two wayes first negatiuely secondly affirmatiuely The negatiue end is in these words I say then haue they stumbled that they should fall God forbid And it is set downe by a Question an Answere to it the more familiarly to take away all scruple out of the minde of the Iewes who might haue runne mad at the hearing of those direfull curses out of Esay and Dauid For from thence they might say if wee be thus accursed by those holy Prophets then there is no hope left for vs to recouer the fauour of God and be saued O sayth Paul despare not God hath not cast you off to that end he hath not made you stumble that you should fall and neuer rise againe for to fall is to
way fit to saue men and those which being fit by their silence and negligence suffer men to perish Vse 3. Paul hath a great desire to saue them of his owne flesh ordinate charitie first regardeth ones owne So euery man first for his owne family and euery Minister first for the flocke committed vnto him Vse 4. The glorie of a Minister is principally in his learned and painfull preaching Maintenance degrees dignities make not a Minister honorable but are badges of such our Church and state appointing these as rewards of them who deserue to be honoured for their learning and worthinesse 1. Tim. 5.17 being a part of that double honour allotted for them by the Spirit of God There is a great deale of contempt cast vpon the ministery and euery base fellow can be eloquent enough in disgracing the Clergie The way to redeeme our function from the scorne of men is painfulnesse in our calling and sufficiencie of holy gifts for ministerial emploiments without these preferments will not do it As a gold ring in a swines snout and beautie in a woman without discretion so is dignitie conferred vpon a man unlearned and negligent Paul was both for person and means very meane yet when the Galathians heard him preach they esteemed him as an Angell and held him so deare that they would haue pluckt out their eyes to haue done him good As the honour of a King is in the multitude of his subiects so the glory of a Minister in the multitude of them he conuerts As the credit of a schoolmaster is to send many to the Vniuersities and of a Physition to heale many patients so is it the fame of a Minister spiritually to cure many and to send them to heauen Let vs therefore spend the candle of our life for the enlightning of others this will credit vs for we ought to be had in singular estimation for our workes sake Vse 5. There are three ends of a Minister in his preaching first to obey Gods commandement and the Churches who haue called him forth to preach Secondly to saue the soules of his hearers Thirdly that their hearers thriuing vnder their labors in faith and godly life may be a prouocation to others to follow them In aiming at and attaining these three we glorifie God These also must be the ends of hearers in hearing that they may set forth Gods glory first to obey Gods commandement secondly to saue their soules thirdly to prouoke others by their example and so to saue them Art thou seasoned with grace by hearing liue so that thou mayst rellish and season others that those which will not be wonne by the word may be won to the word by thy good conuersation Examine thy conscience hast thou done thus or rather when thou hast come from a sermon hast thou not by swearing lying backbiting false dealing quarrelling drinking c. caused profane men and women to blaspheme Christ and his Gospell and to wound them through thy sides If it be thus it were better that a milstone were hanged about thy necke and thou throwne into the bottome of the sea Is this to gaine Iewes and other profane men to the faith Nay it is to make Iewes Turks and Infidels to renounce Christianitie and those which are profane among vs to hate the profession and preaching of the Gospell the more What a blessing shall it be to thy soule if thy godly iust and good conuersation liuing according to thy profession bring others on to loue and heare the word and so to be saued I testifie to thee in the word of a Minister that thou oughtest so to liue as thou maist bring credit to the Gospell and prouoke others to the faith VERSE 15. For if the casting away of them be the reconciling of the world what shall the receiuing of them be but life from the dead IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one but that son their former life shall not come into remembrance They shall liue more And all this is deliuered by an Interrogation to shew that such happinesse and beautie shall then come to the world as we cannot imagine doctrine The calling of the Iewes shall be a new life and happinesse to the world so before vers 12. It is the iudgement of Peter Martyr a very learned man besides others that many things are spoken by the Prophets of the calling of the Iewes and of the happines of the Church which are not yet fulfilled and therfore are to be expected at that time Vse 1 Fellowship in grace is no hinderance to them which haue receiued grace as before Vse 2. Againe heere wee are to be put in minde to pray for the calling of the Iewes which shall bring so much good to the world as the sisters sent to Christ in the behalfe of their brother Lazarus Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes My spirit reioyceth at the remembrance of that day O how will the Iew put on as being ashamed to be ouergone by the Gentile How eagerly will he follow not a snailes pace which is the fashion now but euen flying with the wings of knowledge and zeale wee haue now the start of them let vs set the best foot forward and keepe it Vse 3. Till we be conuerted we are enemies and in open hostilitie with God the regenerate are Gods friends hee will saue his friends but as for his enemies they shall be slaine before his face Nay till we be called we are dead starke dead The father said of the prodigall childe being returned This my sonne was dead but now is aliue Luke 15.29.31 Dead though not bodily yet spiritually which is the very suburbs of hell Such as liue in pleasure are dead 1. Tim. 5.6 So much difference betweene vnconuerted men and conuerted as betweene dead and liuing men As the countenance of a dead man is gastly and his carkas proues soone vnsauoury so vnregenerate men are odious in the sight of God and men notwithstanding their outward ornaments and odours which is nothing else but the perfuming of a peece of carrion Hee that keepes company with the wicked is like the spirit that haunted the graues as thou hopest to be separated from them at the day of iudgement so now stand vp from the dead that thou mayest receiue light Ephes 5.14 The ministery of the word is the voice of God calling vs from death to life from hell to heauen those which contemne it must needs be swallowed vp of death If God hath breathed into thee the life here spoken of by this meanes manifest it by thy loue to the word by the actions of life Drunkennesse vncleannesse c. are dead workes Hebr. 9.14 so called because they bring death and are performed by them which are spiritually dead But godlinesse hath the promises