for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
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
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
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
of the Scriptures chuse thee arguments as stones put them into the scrip of thy memory and with thy tongue as with a sling throwe them at thy Aduersary the Diuell who hath no more power to withstand Scripture then Goliah to stand being smitten in the forehead by Dauid Vse 2. So sauage is the cruelty that is vsed toward true Christians by wicked men that he is accounted to haue done a great exploit who can inuent new or adde any thing to old torments The story of the Heathen Emperors of the Turks of the Pope where he and his whelpes set foore shew this to be true The fires in England in Queene Maries dayes The massacre at Paris in the dayes of Charles the ninth proue that the death of a Professor of the Gospell is of no more account with them then the death of a sheepe nay of a dogge But O Papists Psalm 116.15 Right deare in the sight of the Lord is the death of his Saints You can suffer Iewes Turks enemies to Christ to liue among you yea you pitty Theeues Traytors abet them but the Protestant Christs true seruant is hated to the death Vse 3. Martyrdom Persecution is when not for our own sake but for Christs sake vve suffer patiently There are two principall things required in a Martyr 1. That his doctrine be true 2. That his life be holy The truth of our doctrine must be confirmed by the Scriptures when we suffer for our owne opinions and fancies for Toyes and Quiddities it is not to be called Persecution but rather the Iudgement of God The old saying is good which Cyprian and Augustine haue Not the punishment but the cause makes a Martyr And therefore Augustine obserues that Dauid saith not Iudge my punishment but Iudge my cause O Lord. And againe Blessed are they who suffer persecution not for wicked diuision but for righteousnes sake Psal 41. Non dixit Discerne poenam sed causam meam Aug Epist 50. Non propter iniquitatē et Christianae vnitatis impiam diuisionem sed propter iustitiam August ibid. Many are censured in the Church of England for their singularitie separation and diuision and then they say they are persecuted Shall Agar say she is persecuted because Sara deales with her according to her deserts No let her carrie her selfe more humbly to her Dame Remember then that it must be the weighty Truth for the which thou suffrest and that thou liue holily both these ioyned together make a Martyr Vse 4. Three things comfort in persecution 1. Our Afflictions are but for a day that is a short time All short troubles though great are tolerable 2. We haue the Saints of all times our companions wee are not alone Therefore Christ from hence comforteth Mat. 5.12 For so persecuted they the Prophets which were before you 3. We suffer for Christ who will reward vs a hundred fold in this life and in the world to come euerlasting life who also hath suffered for vs. It is no maruaile if we seruants suffer for so good a Master but this is maruailous that so good a Master hath suffred for such naughty seruants We suffer nothing but our sinnes deserue more and yet our good Master imputeth not our punishments as suffered for our sinnes but for his owne sake Vse 5. All that beare the face of the first Adam are subiect to suffrings but when we beare theface of the second Adam then are we much more subiect If thou be a Christian account of suffrings and that thou hast not suffred inough till thou suffer death The Wheat endureth more then the chaffe but the Wheat is for the Lords boord and the chaffe is for mucke or to be burnt with vnquenchable fire If God will haue his owne which feare and worship him to suffer grieuous things what remaineth for drunkards and profane beasts So Ieremie argues against Edom Ier. 44.12 Behold they whose Iudgement it was not to drinke of the cup haue assuredly drunken and art thou he that shalt escape free Thou shalt not escape So Peter 1. Pet 4.17 If iudgements beginne at Gods house how shall the wicked escape VERSE 37. Nay in all these things wee are more then Conquerors through him that loued vs. HEre is the other Argument to proue that nothing can separate vs which belieue and are regenerate from the loue of Christ It is thus formed Those which in all Tribulation ouercome those no Tribulation can separate from the loue of Christ But belieuers in all tribulations ouercome Therfore All the doubts are in the Minor which is the words of this verse In which are two things First the Victory Secondly the Cause of it The victorie In all these things we are more then Conquerors These things that is Tribulation c. as before We are more then Conquerours How can that be Can a man get more then the victorie The meaning is We are famous and renowned Conquerours both in regard of the facility to conquer and the greatnesse of the Conquest we easily conquer onely preparing the minde to be constant We haue a great Conquest because wee conquer by those things which are vsed to conquer vs wee beare our enemies with their owne swords as Iulian sometime said Egregie vincimus being confuted by heathen learning Therfore Martyr and Piscator expound We doe more then ouercome that is we obtaine a noble a famous victory The meaning is Satan in all the suffrings of Gods children driues at this to bring them from Christ to make them murmure blaspheme despaire and so to make a breach betweene God and them Ab ipso ducunt opes animumque ferro Hor. But Satan is defeated and God inspires his children with such a generous and noble spirit that troubles abate not their fortitude and patience but rather increase it As one Glouer Fox Acts and Mon. p. 1555. beeing to suffer at the stake vvas wonderfully afraid and the remembrance of the fire was so terrible that hee was exceedingly perplexed but when hee came within the view of the stake at the very sight of it a heauenly courage was put into him with much boldnes holy assurance and ioy in which he most constantly suffered doctrine In all afflictions Gods children obtaine a noble victory 1. Cor. 10.13 Iames 1.12 and 5.11 2. Tim. 2.11 1. Ioh. 5.4 Vse 1. Gods children suffer great things die in their sufferings Doe they then ouercome who beare away the blowes are killed by their enemies Indeed this is a Paradox to flesh and blood to conceiue but the truth is they famously conquer that fiue waies 1. In regard of their torments For neither the bigge and sterne lookes of their Tormentors doe affright them nor the sharpnes of their paines make them lament complaine but in the midst of their bitter sufferings they reioyce and glorifie God as appeares in the examples of the Apostles in the
art not deliuered If a man sicke in his bed burning of an Ague fetching his breath with difficulty looking gastly c. should say he were well thou wouldest not beleeue him So when thou seest a man swell with Pride burne with Lust c. If he say he is in Christ and hopes to bee saued beleeue him not All the world cannot saue him VERSE 3. For what the Law could not doe in that it was weake through the flesh GOD sending his owne Son in the likenes of sinfull flesh and for sin Or by a sacrifice for sin condemned sinne in the Flesh 4. That the righteousnesse of the Law might bee fulfilled in vs who walke not after the Flesh but after the Spirit IN these Verses is a declaration of the deliuerance spoken of in the second Verse In which are two things 1. The necessity of it 2. The meanes whereby it is wrought The Necessitie in these words For what the Law could not doe in that it was weake through the flesh There is much diuersity in the reading of these words That of Camerarius is very plaine but the best and plainest is that of his Maiesties translation which I follow In these words of the Necessity are two things 1. Something vttered of the Law viz. that it could not deliuer vs. 2. The reason Because it is weake through the Flesh This is brought in by a Prolepsis Thus. What needs deliuerance by Christ seeing wee haue the Law which promiseth life to the obseruers If the Law be able to deliuer what need Christ If not able what auailes the Law To this Paul answeres by a Concession That indeed the Law is not able and therefore GOD sent his Sonne to do that which was impossible to the Law This then is affirmed by Paul that the Law cannot iustifie and deliuer Acts 13.38,39 Heb. 7.18 Q. What vse then of the Law A. Very great It teacheth vs Gods will concerning Obedience it shews what is right and wrong It is a Schoole-master to bring vs to Christ and the Gospel So that though the Law cannot saue vs yet neither can the Gospel without the Law which Ambrose elegantly sets forth by a similitude of the vpper and nether Milstone The Law saith he Ambrosius Ser. 29. per. totum is as the nether-Milstone which is slow and stirreth not the Gospell quick as the vpper-Milstone without which the nether-Milstone may seeme vnprofitable Yet cannot the vpper grind without the nether but both together make good Meale So Iustification as fine Flower is between the Law and the Gospell prepared for vs. Seeke not Iustification by the Law This were to seeke Life in Death Heauen in Hell Saluation in Condemnation There are two things necessary to saluation Iustification and Sanctification The Law can giue neither of these Pardon sinne it cannot Deut. 27.26 for it is the Office of the Law to curse transgressors Renew vnto holinesse it cannot though it can command vs to be holy The Law is holy in it selfe But to bee holy and to make holy are two things That the Law is in This the Law is impotent Vaine therefore is the hope of many who thinke to be saued only by their good seruing God and their iust dealing and that their good deeds shall preuaile against their badde For first our best deeds haue so much defect that though in some consideration they might bee worthy yet in other they stand in need of pardon Secondly all our good deeds though wee had as many as Abraham are of finite perfection and therefore cannot satisfie for the least sinne whereby an Infinite Maiestie is offended Thirdly if wee could doe good perfectly yet such doing is duty and duty dischargeth no debt In that it was weake through the flesh The Law cannot deliuer The reason because it is too weake How comes it to bee weake It is weakened through the flesh That is corrupted sinfull rebellious nature The Law is not weakened either in Precept or in Doctrine but onely in Iustifying of Man and this not in it selfe but by accident because wee are naught and not conformable vnto it If wee could perfectly keepe the Law it were as able to iustifie vs as euer There is no fault then in the Law but in vs. A blind man cannot see though the Sunne shine most cleere The fault is not in the Sunne but in his blind eyes So that wee are not benefited by the Law is our fault not the Lawes A cunning Caruer can cut the similitude of any Creature but not on a Rotten sticke yet no imputation to the Caruer So the Law hath skill to Iustifie but cannot doe this feat in our Rotten Nature doctrine The Law cannot iustifie vs because we cannot perfectly keepe it 2. Chron. 6.56 Iam. 3.2 Question How can we be guilty of the breach of that Law which is vnpossible for vs to keepe Ans 1. It is vnpossible here but in heauen it will be possible 2. It is possible to the Elect in regard of Christ in whom they haue fulfilled it 3. It is possible in regard of perfect obedience begunne in this life most certaine to be perfected after this life Yet it is impossible for Iustified men in This life perfectly to keepe the Law in themselues though the Councell of Trent haue determined it possible Concil Triden Sess 6. Can. 8. and wee also are bound to this impossible Law and that Iustly The Reason is Because to Adam in whom we were it was at first possible and by his transgression in whom wee sinned it became impossible So that God may iustly require it now of vs as a man may iustly require a debt of him who through his Ryot and Luxury hath made himselfe vnable to pay it A King loseth not his authoritie to command because some refuse to obey him nor God his right to command though wee by our naughtinesse haue made our selues vnable to performe his commands That seeming Contradiction attributed to Hierome is true on both parts Cursed is hee which saith God hath commanded impossibilities and Cursed is he which saith the Law is possible Vse 1. Thou failest in thy obedience yet if thou beleeuest and thy heart be vpright be of good Comfort Nor Abraham nor Dauid nor any of the Saints did perfectly keepe the Law or were saued by their Workes but by their Faith Doest thou beleeue and endeuour with an honest heart to obey though in much weaknesse Thou shalt be saued as well as Abraham For he hath the perfection of the Law which beleeues in Christ But thou wilt say that thou art vnworthy 'T is true So certainly was Abraham Let thy faylings humble thee and seeke for increase of Faith Vse 2. The Law is weake to saue so much as one but it is strong enough to damne thousands Remember that If thou beest a Blasphemer a Drunkard c. thou shalt finde it a Gyant If thou hast but one sinne vnrepented for it will