6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
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
Obedience of Christ God accepts of a willing minde for the deede There is great difference betweene debts owing to men and owing to God The more wee pay of our debts to men the lesse we haue but the more we pay to God the more we haue and are the better able to pay The more thou prayest the better able thou shalt be to pray c. VERSE 13. For if yee liue after the Flesh ye shall dye but if ye through the Spirit doe mortifie the deeds of the body yee shall liue IN the 12. Verse the Apostle had an Argument ab aequo honesto which were enough to perswade but in this Verse he more strongly vrgeth it Adhibet calcaria sortiora Martyr The Argument is drawne from the contrary Ends of obedience and disobedience and so containeth two Arguments the one a Cōmination in the first part of the Verse the other a Promise in the latter both Conditionall as all Promises and Threatnings are If yee liue after the Flesh Following the lusts of your corrupt heart Yee shall dye Not onely the death of the body in the separation of the soule from it but of the soule in the separation of it from God Q. But why saith he Ye shall dye and not Ye shall bee damned in as much as that is chiefly meant A. Because the Spirit of God would driue men from Sinne by that which is most fearefull which is Death The remembrance of Death doth more forcibly moue the minde then the remembrance of Hell though hell bee a thousand times more grieuous then Death For our Affection is moued according to our knowledge of the thing That which most wayes is knowne affecteth most wee know hell onely by Faith but wee know death to bee fearefull by Faith by Reason and by Sense By Faith because the Scripture declares it By Reason because it is a separation of things so neerely and naturally ioyned and consenting By sense because we feele it growing vpon vs euery day But if yee mortifie that is beate downe cut off cast away cause to dye a Metaphor taken from Surgeons who before they cut off a Limbe mortifie the place The deeds of the body That is Actions and Affections but actions are named because by actions affections are manifested The body is either taken for Corruption or rather euill deeds are called the deeds of the body because the body is the instrument of working them By the Spirit Sarcenus That is the helpe of the Holy Ghost or by the Regenerate part Ye shall liue Eternally in happinesse Of the which Sanctitie is the way This life scarce a shadow In the latter part there is the Promise Ye shall liue The Condition If ye mortifie the deeds of the body by the Spirit Where 1. The action mortifie 2. The Obiect The deeds of the body 3. The meanes By the Spirit doctrine Saluation is promised on the Condition that we liue not after the Flesh but after the Spirit Rom. 6.22 Gal. 6.8 Vse 1. A hard thing it is to forsake sinne it is mortification It is hard for old friends to part wee lay together in the same wombe and it hath beene our vnhappy play-fellow and companion euer since wee were borne Yea sinne stickes as fast in our nature as a tooth in our heads or our soule to our body as we cannot part from these without paine so neither from Sinne. It is the nature of Sinne not to bee driuen away without force and violence A few angry lookes and sharpe words will not doe it You may rate away your dogge but sinne will not stirre for words as appeares in many who will speake bitterly against their sinnes and themselues with Beast Wretch c. and yet anon to the practice of them When thou hast to deale with Sinne haue no compassion but fight against it with a bloudy and cruell mind So much as thou sparest it so much thou hurtest thy selfe 1. Sa. 15.20,23 1. Kin. 20.42 Saul spared Agag and Ahab spared Benhadad but it was their ruine so if thou sparest sinne it will cost thee euen the Kingdome of Heauen Kill therefore thy sinnes or they will kill thee It is a case of life and death Be carefull Old wounds must haue strong medicines O what adoe haue wee with Pride Hypocrisie Couetousnesse Lust Hee that fauoureth these let him want fauour Vse 2. The deeds of the body are mortified by the Spirit Wee doe the worke but by the power of the Spirit The strength vnto mortification is put into vs from Heauen We are as able with our little finger to shake the foundation of the earth as to shake out sinne by our owne strength He that goes among Lyons must needs be torne in pieces Sinnes are Lyons Hee that stands vpon the shore when the tide comes thinking to beate backe the water with his hand is soone eaten in and drowned Sinnes come vpon vs as waues we must drowne if God help vs not By Gods helpe the walles of Jericho fell downe Samson kild a Lyon and Daniel is safe in their very den and Moses diuides the Sea So mortification of Sinne is possible by the helpe of the Spirit otherwise impossible When therefore thou feelest Pride Couetousnesse Lust growing vpon thee begge the help of the Spirit or else thou art vndone Pray with the words of Iehoshaphat 2. Chron. 20.12 O Lord God there is no strength in me to stand against these sins neither do I know what to do but mine eyes are toward thee Vse 3. If you mortifie he speakes to them which had mortified sinne before they must continue so doing In this life thou shalt neuer want something to be mortified Hast thou begun to repent Neuer giue ouer so long as thou hast a heart to sigh for thy sinnes We weede our Gardens and are euer weeding Sinnes are ill weedes and grow apace our hearts are a Step-mother to Goodnesse and a naturall mother to Vice therefore be alwayes dealing with it The Captaine that batters the Enemies Fort a day or two and then giues ouer giues the more courage to the enemie and loseth his labour So is it if wee continue not our course of mortification Elisha was angry with Ioash for smiting the ground but thrice with the arrows 2 King 13.19 O saith be thou shouldest haue smitten fiue or sixe times and then thou shouldest haue smitten the Aramites till thou hadst consumed them So leaue not thy sinnes till thou hast consumed them lest they consume thee Vse 4. There is a necessity of mortification the want wherof brings a Necessity of damnation Those things which God hath ioyned no man can part Hee hath ioyned vnmortified sinnes and death together they cannot be parted When thou goest to buy a commodity if the price bee great thou forbearest and shalt thou fly vpon sinne knowing what it will cost thee If Iudas had knowen as much before he betrayed his Master as hee
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
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
hath done such things for vs It is true that this ought to follow but this is not so proper 2. That these should bee the words of one amazed and ouercome with the consideration of Gods goodnesse not knowing how to expresse himselfe This comes neerer 3. As if he should say Who can say any thing against these things which I haue deliuered let all the world say and do what they can These two last ioyned together gine the full sense Vse 1. Paul teacheth vs heere by meditation to receiue that which we heare and reade chewing it down againe as cleane beasts for that which before hee deliuered hee recalleth to minde staying his thoughts vpon it by meditation and application Many will bee moued while they are in the Church hearing But if we will soundly profit we must reason of things heard when we are gone and say to our selues and others What shall we say to these things and so enter Application vpon the Conscience otherwise as a flash of lightning leaues vs in more darknesse so such flight hearing increaseth hardnesse of heart The Answere If God be on our side who can be against vs What shall we say why saith Paul this I will say if God bee for vs who c. If. This is not spoken doubtfully but affirmatiuely being a supposition taking a thing for granted vpon which some other thing is inferred as in that old verse Cato Si Deus est Animus c. If God be a Spirit that is seeing he is a Spirit he must be worshipped in spirit truth as Christ speaketh Ioh. 4. Who can be against vs That is none But this is a more forcible denying Who can Dost thou Paul aske who can I le tell thee The Diuell can Tyrants the whole world our owne corruption c. True these may set themselues against vs but it shall not preuaile it shall be to no purpose but euen as throwing stones against the winde They may hasten but cannot take away our Crownes Mee thinkes these are words of great resolution as if hee should say Wee haue many enemies let the proudest shew their face I feare them not Who can who dare bee against vs Quis contra nos scilicet esse poterit Efficaciter Aquinas Here is an Enthymeme from contraries God is for vs Therfore none can Efficaciter be against vs or it is an Hypotheticall Syllogisme where there is a hiding of the Minor and of the Conclusion If God be for vs then c. But God is Therefore doctrine Nothing can hurt them for or with whome God is Psal 23.4 and 56.4 Iosh 1.5 Heb. 13.6 No flesh nor death shall hurt Dauid no enemies shall hurt Ioshua nor pouerty Gods children because God is with them Great is the security of the faithfull they shall haue many enemies that the loue of God may be the more conspicuous in their protection for they shall ouercome them all He that is with them is stronger then all who is omnipotent doing what hee will and suffering no resistance in that hee will not Onely he which can ouercome God can hurt vs. Nemo nos laedit nisi qui deū vincit Pharaoh followed the Israelites but he and his mighty men were drowned and Israel escaped for God fought for Israel Ansel Exod. 14. Saul hunteth Dauid as a Partritch in the mountaines 1. Sam. 26.20 but Saul perisheth and Dauid is King for God is with Dauid 1. Sam. 31. and 2. Sam. 2. Haman hateth Mordecai but Haman is hanged and Mordecai is aduanced for God is for Mordecai Hester 6. and 7. In Queene Maries dayes the Papists sought the destruction of the Lady Elizabeth but they are confounded and Elizabeth is made Queene for God was with Elizabeth In 88. fierce enemies intended the Inuasion of England but they were foyled and England triumphed for God is for England Many Enterprises haue beene vndertaken against our most learned most wise most religious most mighty King Iames especially that Hellish attempt of Popish monsters in the Powder-treason but they are executed as Traitors and King Iames still reigneth O long long may he reigne for God is with King Iames. The Lord be with him and with his posteritie for the good of his Church to the end of the world Amen Vse 2. Let Turkes Iewes Papists profane persons and all the Enemies of the Gospell desist from their diuellish enterprises against Protestants for God is for the Protestants against whom when they arise they arise against God himselfe and therefore must needes fall Acts 9.5 It is hard to kicke against the prickes it is madnesse to runne our naked bodies against a swords point Cease therefore Papist to plot against the Gospell it is impossible to preuaile If any policy counsell lying cursing strength cruelty could haue preuailed it had beene rooted out long agoe A prophet like thy selfe will teach thee euen Balaam Numb 23.8 that it is in vaine to curse whom God blesseth Vse 3. The wicked are most miserable for God is against them What if thou haue riches honours friends if God hate thee and deny thee if in euery corner thou meet with the Angell of God with a sword in his hand against thee God sitteth vpon the Circle of the Earth and all the Inhabitants are as Grashoppers yea all the Nations as a drop of a Bucket and lesse then the dust of the Ballance Esay 40.22,15 How easily can hee be reuenged by fire by water by drought by sicknesse by sea and by land Seeke therefore Reconcliation Vse 4. Examine whether God bee with thee It appeares here that God is onely with them which walke not after the flesh but after the Spirit who are predestinated called iustified if thou be such God is with thee and will take thy part otherwise he is against thee When the Angell of the Lord said to Gedeon Iudges 6.12,13 The Lord is with thee thou valiant man Gedeon answered Ah my Lord if the Lord be with vs why then is all this come vnto vs The Earth parcheth the Clouds are restrained the fire rageth c. What shall we say to these things Is God with vs Is he not rather against vs Wouldst thou haue comfortable seasons If God be against thee how wilt thou haue them Thou blasphemest art drunken vncleane profane Is this the way to obtaine God and good things Let vs repent and humble our selues that wee bee not all swallowed vp in the heauy Iudgements of God VERSE 32. Hee that spared not his owne Sonne but deliuered him vp for vs how shall hee not with him also freely giue vs all things PAVL here begins to remoue the tentations of the godly in speciall Which are of two sorts Either concerning the defect of good or the presence of ill In this Verse hee dealeth about the first sort in the rest of the Verses about the second Pareus Chrysost Martir Grynaeus Pareus
Rolloaus About the coherence most Interpreters iudge thus that here is a proofe that God is with vs because he hath giuen vp his owne Sonne for vs and then the argument is taken from the signe not probable but necessary and infallible This is very true Yet is may be very fitly conceiued thus viz. That the Apostle doth answere an Obiection which might bee made from the Verse going before If God bee for vs saith the Flesh What meane then the want and pouerty whereby wee are pressed Pietie is hotly praised but coldly rewarded To this Paul answereth as if he should say Let not such diffidence distract you God will freely giue you all things you neede and this he proueth by an argument from the greater to the lesse Hee which giueth his owne Sonne will deny nothing and therefore the Syrian Translator reades it And if God hath not spared c. which Beza most approues and his Maiesties Translation Hee hath not spared Not as before Who hath not implying that it should be still addrest to answere to the question Verse 31. We are poore saith the weake Christian I but if God hath giuen vs his owne Sonne hee will deny vs nothing which is good for vs. This Argument is amplified two wayes 1. From a description of Christ who is here called Gods owne Sonne that is Ioh. 5.18 his naturall onely begotten We are sonnes but adopted and thus Christ also cals God his owne Father Which terme notes equalitie as the Iewes there vnderstood Ibid. 2. From an opposition of actions Hee spared not but deliuered or gaue vp It is more then if hee had said he gaue though freely For a man may giue of his abundance but God hath not spared his owne and onely Sonne But hath deliuered him vp that is to death Iudas deliuered him So did God Iudas as the Instrumentall God as the Principall cause gouerning the Tradition of Iudas and yet neither is God to bee brought into the fellowship of the fault with Iudas nor yet Iudas to be excused for the co-operation of God Because neither did God command or compell Iudas to doe it neither did Iudas in the doing of it ayme at the pleasing of God This action of GOD is amplified from the Persons for whom For vs all that is not for all Men but Beleeuers In these words then wee may consider two things 1. A Supposition that GOD hath not spared his owne Sonne 2. The Collection deduced and inferred Hee will not deny vs any thing doctrine The Doctrine Out of the Supposition God hath giuen to death his owne Sonne for vs Rom. 5.8 Vse 1. O the greatnesse of Gods loue towards vs So God loued the world saith our Sauiour Ioh. 3.16 that hee gaue his onely begotten Sonne 1. Ioh. 4.9,20 When Abraham was ready to offer his Sonne Isaak Gen. 22.12 The Lord saeid Now I know that thou fearest and louest me because for my sake thou hast not spared thine onely Sonne If Abraham loue God because he spares not Isaak much more doth God loue vs because he spared not Christ For it is more for God to offer vp His Sonne then for Abraham to offer vp his For first God loued Christ better then Abraham could loue Isaak Secondly God was not bound by the commandement of a Superiour to doe it as was Abraham Thirdly God voluntarily did it which Abraham would neuer haue done without a commandement Fourthly Isaak was to be offered after the manner of holy sacrifices Christ suffered an Ignominious death after the manner of Theeues Fiftly Isaak was in the hands of a tender Father Christ in the hands of barbarous Enemies Sixtly Isaack was offered but in shew Christ in deed This is an Excesse yea a Miracle of loue Hyperbole amoris Chrysost Portentū amoris Pareus Paul calls it a loue passing knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.19 There is no Argument to this to draw a man to God This Paul often celebrates And hee 's a very blocke that is not moued herewith to shew himselfe sensible of it in his godly walking God hath not spared his owne Sonne for vs as if hee loued vs more dearely then Christ For we vse not to expend things deare but for such as are more deare Who then which vnderstands this can finde in his heart to offend such a God He spared not his owne Sonne for thy sake Spare thou thy drunkennesse vncleannesse c. but not thy bloud for his sake who was so prodigall as I may say of his owne and only Sonnes to doe thee good Now to the Argument He that spared not his owne Sonne for vs will spare no other thing for vs. But God spared not Christ for vs. Therefore For it is lesse to giue vs all things with him then to giue Him to death for vs. doctrine To whomsoeuer God giues Christ he giues all good things For all things are in Christ 1. Cor. 3.21,22,23 Col. 1.17,19 Vse 1. Aboue all things seeke for Christ who is the Fountaine of all good In ipso filio Dei omnia existunt tanquam in primordiali praeparatiua causa Aquinas If thou hast him thou hast all for as the shadow followes the body so all good things temporall and eternall follow him He neuer comes empty or alone but his reward is with him Reuel 22.12 The world sings the old Poets note First for money then for Christ And if they haue any spare time that is for Christ and eternall life Vngratefull wretch which hast bestowed many houres and dayes on thy pleasures and vanities scarce a day or houre on the knowledge of God and Christ Hee that hath Christ hath all things yet who seeketh Christ so earnestly as he seeketh all other things This was preached in the time of the great drought Anno 1615. Examine your selues on this present occasion Who amongst you euer so longed for Christ as now for raine Who hath so bewailed his sinnes as this present want Seeke yee Christ and with him you shall finde comfortable seasons yea all good things First seeke the Kingdome of God and his Christ then all such things shall bee giuen vs into the bargaine Mat. 6.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velut additamentum Metaphora ab ijs qui emunt fructus vt pyra poma c. Piscat in loc Mat. These shall be as an c. in the end of a sentence Consider how most men hastily goe to worke one seekes raine in the new Moone another in the change of the winde a third in this or that figure None almost seeke him in Christ and therefore God hath confounded all our Signes and Obseruations Seeke therefore such things in Christ for without Christ eyther we shall not haue them or we shall haue no comfort in hauing them they turning from being benefits to be very snares vnto vs. We may haue temporall good things without
Acts. Acts 5.41 Acts 16. Now the voice of Ioy belongeth to conquest this is notorious in some of our owne Nation as Farrar Hawkes This last was desired by some godly friends for their confirmation to giue some token when he was in the flames a strange time one would thinke to attend vpon signes or friends whether the paine were tolerable or no. Hee was bound to the stake fire put to the vvood it burnes it flames it consumes the flesh of this Saint his eyes start out of his head his fingers are consumed with the fire and when euery one thought him dead expecting the fall of his body Lo suddenly hee lifts vp his stumps and thrice as a famous Conqueror he claps them ouer his head Fox Acts and Mon. p. 1447. In this he was more then a Conqueror 2. In regard of their Tormentors Victoria abhinc pro quo certas Tertull. Apol. Victory is to obtaine that which we striue for Now what is the strife between the Christian and the Tormentor The Tormentor seeks to driue the Christian to deny Christ The Christian for all his torments the more confesseth him The Tormentor fumes and chafes signes that he hath not his will and therefore is ouercome The Christian reioyceth and is constant and therefore goes away with the victory Iulian the Apostata that sauage obtained not his purpose by his cruelty Nay one of his nobles at the tormenting of Marcus Bishop of Arethusa said vnto him Greg. Nazianz. orat 1. in Iulian. Imp. We are ashamed O Emperour the Christians laugh at your cruelty and grow the more resolute for these things are more fearefull to the tormentors then to the sufferers Euseb Eccl. hist lib. 5. c. 1. Also the Tormentors in the execution of a woman Blandina by name confesse themselues ouercome 3. In regard of them which are not conuerted for their patience and constancie haue conuerted many The occasion of Iustine Martyr his conuersion was the constancy and ioy he saw in the Martyrs who suffered for Christ This made him search into their Religion and searching hee found it to bee the right and dyed in and for the same So also an Eunuch vnder Sapores Souldane of Persia reuolting after profession made of Christian Religion was reconuerted by the constancy and patience of a Bishop at his execution after became a Martyr 4. In regard of the conuerted who by their patience are confirmed in courage so Paul saith His bonds were famous Phil. 1.14 so that many of their brethren were boldned thereby and dare more frankely speake the Word 5. In regard of their friends For they leaue a sweete memory betweene them wherein all their kindred boast and reioyce If any man suffer as an euill doer his friends are ashamed of him But it is accounted and iustly a credit to haue a Martyr of our owne Name and Stocke And we reade of Parents who haue encouraged their children to suffer thinking themselues much honoured to bring forth children to suffer for Christ Thus are the Saints in their sufferings conquerors aboue all others Vse 2. Christians are not to looke to bee exempt from troubles but they are sure to ouercome Formido sublata est non pugna Leo Ser. 7. de Ieiun 10. mensis Their Feare shall be taken away not the fight And it is more to be wished to suffer then to auoyd trouble It is as much for Gods glory to giue vs victory by suffering as to deliuer vs by miracle And therefore one saith that God did more gloriously triumph in Saint Lawrence his patience and constancie Rupertus when hee was broiled on the Gridiron then if he had saued his body from burning by a miracle Here must be remembred the resolution of three men Dan. 3. God is able to deliuer vs but if hee will not yet know wee will not forsake him Our eye must be on the prize to ouercome and otherwise not to be freed Vse 3. That wee may ouercome in our sufferings two things are requisite 1. Faith 2. A good Conscience as Saint Paul noteth 2. Tim. 2.19 Faith is that whereby we ouercome the world 1. Ioh. 5.4 This made the Martyrs such Conquerors And Cyprian reporteth of diuers Cypr. Serm. de lapsis who forsaking the Faith were giuen ouer to euill spirits and dyed fearefully As Faith is requisite so a good Conscience An euill Conscience makes vs dastards and cowards loth to suffer any death much lesse a death for Christ A good Conscience makes vs bold as a Lyon As all Samsons strength lay in his hayre so all our courage in both these Alas how would we grieue and cry shame of him which should renounce Christ and become a Iew or Turke Surely if thou hast an euill Conscience walking wickedly thou art in this danger if trouble should come Nay thou doest euen Now more deny Christ A more grieuous sinne it is in these dayes of peace to bee ouercome with Pride Whoredome Drunkennesse and so to deny Christ then to deny him in the dayes of persecution being ouercome with torments The Tyrant saith Deny Christ or I will burne thee hang thee c. Satan saith Follow thy Lust sweare lye bee vncleane c. and thou shalt haue a little pleasure In this case my opinion is that hee who obeyes the Tyrant sinnes lesse then he that obeyes the Diuell The Tyrant threats such things as force Nature The Diuell sheweth such things as please it and he can but sollicit and tempt ouercome he cannot except we consent Hee that suffers is compelled by feare he that is tempted yeelds of his owne accord and that to him from whom he is redeemed by Christs death Greater pardon is for him who denyeth Christ in torment then for him which assenteth to the Diuell to whom to giue credit is the vilest deniall In one of our Temples to heare Masse thou accountest as it is an abominable thing Maior venia debetur Christum in tormentis neganti quam sponte assentienti Zabulo Cyp. And yet in the Temple of God which is thy selfe thou worshippest Venus and Bacchus by Whoredome and Drunkennesse c. When wilt thou suffer for Christ Thou which wilt lye and forsweare for a Groat wilt thou sticke to deny Christ himselfe if thy whole estate should be in danger by it Thou which in an Ague wilt send out to the Diuell for helpe and ease wilt thou rather burne at a stake then renounce Christ Thou which by no Exhortation or Admonition wilt be perswaded to leaue thy pride wilt thou account thy selfe base for Christs sake No No. If such a time should come Thou wouldst turne Turke Iew or any thing rather then suffer death Therefore that wee may bee Martyrs if the fiery Tryall should come let vs now Martyr our sinnes Non potest habere Martyrum mortem qui non habet Christianorū vitam Aug. Epistola 61. There is a
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