vs to mingle with our good thoughts euill thoughts And heerein wee must first know what we are by nature and before our conuersion namely wee are bound both hand and foote as it were with the chaines and irons of sinne that wee cannot mooue to any good and so long we are the slaues of Sathan who whips vs with our owne corruption and so hardeneth our hearts through vse and custome of sinne that we are led into the wrath of God before we see it but when the Lord doth strike vs on the sides as he did Peter and open our hearts as he did the heart of Lydia that we doe see the riches of his mercy Act. 12.7.16.14 and doe feele our irons somewhat vnloosed that is our corruption abated whereby we get some liberty to doe that is good though it be not done with that perfection that is required yet let vs assure our selues that our purpose and desire to walke with God and to doe good is accepted of him for he regardeth the heart and dispenseth with the imperfection of the outward man To which purpose Saint Paul saith Phil. 3.13.14 I forget that which is behind and endeuour to that is before and follow hard toward the marke for the price of the high calling of God in Christ In which obserue three things First we must know our marke at which we must 〈◊〉 that is Christ and vnto the comming of this marke wee must be absolutely resolued Secondly we must not looke behind vs not forbidding vs to look backe vnto our former estate but nothing must hinder vs from going to this worke as whoredome vsury flattery deceit idolatry and such like grosse sinnes Thirdly we must so striue as in the end we may attain this marke which is Christ and so we come thither it skilleth not whether we creepe or goe by steppes and degrees answerable to that 1. Cor. 9.24 So runne that yee obtaine that though wee haue many stops in the flesh yet if our eies bee still vpon God it sufficeth Lastly that we may be abashed at the shaking of sinne and may grow into perfect hatred and detestation of it we see heere the miserable estate of them that are subiect to the prince of the world and are at league with hell that howsoeuer their life is varnished ouer with a little temporall prosperity yet they feede themselues but for their slaughter for being out of Christ and disclaiming holinesse of life their glory shall be their shame and their end is but damnation it being impossible as Salomon saith Prouer. 12.3 for a man to be established by wickednesse If therefore thou seest his barnes full let not thy soule enuy it for in the reuenues of the wicked there is trouble because they tend to sinne and the Lord casteth away his substance If thou seest him tall and proud as the Cedar blesse thou thy selfe in thy humility for the curse of the Lord being in his house though his excellency mount vp to heauen and his head reach vp to the clouds yet shall he perish for euer like his dung his rootes shall be dried vp beneath and aboue his branch shall be cut downe If thou seest him seated and waxing old in his outward happines let it nothing trouble thee for his bones are full of the sinnes of his youth and it shall lie downe with him in the dust at length his eies shall faile and then shall his candle be put out his refuge shall perish and then fearefulnesse shall driue him to his feet If thou seest him eate and drinke and rise vp to play desire not thou to taste of his ioy for his reioicing is short and but a moment and though wickednesse be sweet in his mouth yet God shall draw 〈◊〉 out of his belly yea affliction followeth sinners and feare shall be for the workers of iniquity such a one consumeth like a râ—â—â— thing God shall run vpon him and his arme shall be broken 〈◊〉 shall destroy him as the vine her sower grape and cast him off 〈◊〉 the oliue doth her flower for he that is not planted in Christ his branch cannot be greene but brimstone shall be scattered in 〈◊〉 habitation and his hope shal be indignation and sorrow of miâ—â— ROM chap. 8. vers 2. verse 2 For the law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death IN this verse the Apostle insisteth to proue that there is no condemnation to them that are in Christ which he doth by two arguments First because we are freed from the law and dominion of sinne Secondly because we are freed from the law and domination of death Against these tâ—â—o the conscience opposeth two things First how are we freed from the law and power of sinne since we haue so many vncleane thoughts so many raging affections and so many vile and naughty actions that passe from vs in the course of our liues secondly how are we freed from the law and sting of death since we die daily and suffer so many afflictions and miseries in this life which are the merits and deserts of sinne These two obiections that might skare and trouble â—â—e tender conscience and inward peace of a Christian he answereth to the end of this chapter In this verse to the end of the 〈◊〉 he sheweth how far we are deliuered from the law of sinne 〈◊〉 from the 19. verse to the 17. how far we are freed from the law of death which was the first punishment for sinne as appeaâ—â—th Gen. 2.17 In the day that thou eatest thereof thou shalt die 〈◊〉 death and from the 17. verse to the end of the Chapter he â—â—eweth how far we are freed from the miseries and calamities of 〈◊〉 life Now in this verse as it deuideth it selfe we are to consider two â—â—â—ing First how and by what meanes wee obtaine this freeâ—â—me â—â—â—ly by the spirit of life which is in Christ Secondly â—â—things from which we are freed which be two first from the â—â—â—son of sin secondly from the power of death For the first we must learne to make a difference betweene the spirit of life which is in Christ Iesus and the spirit of life of Christ which is in vs the one being absolute and inherent in Christ the vertue wherof imputed vnto vs brings perefect absolution from the tyranny of sinne and bitternesse of death the other being but poured into vs through the grace of Christs spirit abiding in vs doth but qualifie and temper the heat of sinne and the violence of death which otherwise would rage ouer vs. And therefore if we speake of the spirit of life which is in vs wee may well crie out with Saint Paul Rom. 7.24 O wretched men that we be who shall deliuer vs from the body of this death But if we speake of the spirit of life which is in Christ then may wee boldly say wee are already deliuered from it That this may bee
brethren and the malice of the Iewes in the apprehension and death of Christ were wicked and euill in themselues though God turned their ends contrarie to that they were intended For the last point If he giue him he will with him giue all things obserue that no man can partake of the benefites of Christ but first hee must partake of Christ himselfe and therefore they that holde wee doe in the Sacrament of the Supper onelie partake of the benefits of Christ his death and not of Christ himselfe doe grossely offend for wee doe eate spiritually the verie bodie and doe drinke the very bloud of Christ and by this wee are made partakers of his soule and by consequent of his humanity and by this of his diuinity for they are neuer separated and by this of Christ God and man and by consequent of all his benefits for these benefites be like an c. in the end of a sentence that implieth a necessary addition of many things not expressed and yet must needs be vnderstood as depending vpon the former So that if we haue Christ he commeth not naked nor alone but he bringeth all he hath with him his puritie his obedience his sacrifice his power and whatsoeuer else may make a Christian man perfect Secondly obserue hence that no man can partake of Christ but with him he must likewise partake of all his benefites answerable to that speech of the Euangelist Mat. 6.33 When we haue the kingdome of God other things shall be added for saluation neuer commeth alone And therefore damnable is that opinion that a man may eat Christ really and indeed and yet not partake of his benefits because he doth not eat him effectually for this should argue there is no life in the flesh of Christ contrary to that Ioh. 6.54 He that eateth of the flesh of the sonne of man must needes haue life Thirdly obserue hence that all is gift and no merit and a gift purposed of God to be bestowed before euer we deserued any thing for though we in dutie must labour in the course of mortification yet in vaine doe we wash our selues thinking to be accepted for our cleanlinesse for it is God that giueth the beginning in his Ioue and the increase in his spirit and the end and perfection in his Sonne And therefore he that leaneth to himselfe shall surely fall for if flesh be thy arme and thine owne works the ladder whereby thou thinkest to clime to heauen when thou art passed the ground then shall the rounds breake and thy fall shall be to thy confusion for in the gift of Christ alone we are beloued Vers 33. Who shall laie any thing to the charge of Gods chosen It is God that iustifieth verse 34 Who shall condemne It is Christ which is dâ—â—d yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. The Apostle hath before proued that if any thing should make vs tremble and stand in feare of damnation it should bee one of these two first either the sinfull imperfection of our nature or secondly the ineuitable necessity of affliction Now that we being in Christ the remainder and relikes of that corruption which we shall onely shake off in death cannot make vs subject to the curse of God he hath proued from the first to the seuenteenth verse going before Secondly that the rod of affliction resting on our backs is no argument of the wrathful face of God but onely the chastisement of a Father he proued from the 17. to the end of the 32. vers Hauing proued these two points he now maketh a most comfortable conclusion demanding a question by way of a challenge and doth most confidently himselfe answer it Who can lay any thing to our charge If Sathan shall accuse the brethren Zach. 3.2 whom the Lord notwithstanding will reproue yet who dare condemne and giue sentence against vs since Christ for our sakes is dead secondly is risen thirdly sitteth at the right hand of the Father fourthly and maketh intercession for vs. First for his death how this saueth vs from damnation it is two waies first in respect of the grieuousnesse of his death secondly in respect of the worthinesse of his person that did sustaine and indure it The grieuousnesse of it resteth in these two first that visibly he was nailed to the crosse and there was a separation of soule and body secondly that inuisibly the markes of the wrath of God were vpon his soule he suffering for a time so may torments of hell as euer all the damned shall doe The worthinesse of his person appeareth in this that he was the Son of God by eternall generation who for his obedience and humbling of himselfe in the shape of a seruant to so cursed a death might worthily haue merited the saluation of a thousand worlds So that as death came in by sinne which stingeth a man to damnation and whereby the diuell raigned ouer all so by the death of the sonne of God was death ouercome sinne abolished and the diuell vanquished and as by sinne came in death so by death went out sinne Hereupon we beholding Christ crucified by a liuely faith 1. Cor. 15.21 wee shall be freed from the impoysoned bitings of the old serpent euen as the Israelites were healed of their wounds and stings Ioh. 3.14 Num. 21.9 by looking on the brasen serpent in the wildernesse For the second which is Christ his resurrection we haue this comfort that no sinne is vnsatisfied or vnexpiated since he is deliuered from the power of darknesse and of death vnder which he was kept and still should haue beene kept vntill all our debts had beene paied to the vtmost farthing Heeeupon we beleeue that Christ caried all our sinnes with him into the graue but what became of them afterward we know not nor need not to inquire for he rose without them And this was represented in the scape-goat Leuit. 16.21 who hauing all the sinnes of the people laid vpon him was sent into an vninhabitable place where he was neuer heard of againe set downe to be in the wildernesse by the hand of a man appointed For the third consider two things first what is meant by his sitting at the right hand of his Father secondly what benefites we reape by his sitting there For the first vnderstand it is a translated or borrowed speech for can we thinke that God hath a hand whose power is diffused through all creatures and being an infinite spirit hath no definite place And as heere Christ is said to be sitting so else where he is said to be standing as Act. 7.56 Stephen saw the Sonne of man standing at the right hand of God In which there is also a borrowed speech for we must not thinke he either fitteth or standeth at a certaine place but the phrase is fetched from the custome of great Princes who vse to set them on
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâ—â—â— in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupâ—â—on thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌ„uersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
made more plainâ— Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it â—â—â—le in this it will cause such a crossing and corrupt thought to come in the way to poison the good we do that though we do it yet it deserueth death because wee are commanded to loue God with all our thoughts which if any one be ranging we doe not This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimation with vs and which runne from the cleerest part of the wel-head are from deseruing any thing which we may yet see as in a glasse more plainely Gen. 6.5 where it is said concerning the naturall man that the mould of the desires of the thoughts of a mans heart are euill only euill and euill euery day and for euer 〈◊〉 may bee spoken of the best childe of God leaning out but this word onely For the spirit of Christ which is in vs begetteth some good thoughts and bringeth forth some good fruits that they are not onely euill though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill for in the choisest child of God there is the seed of the sin against the holy Ghost of apostasie of all sins but that by the working of the spirit they are so choked and weakened as they are not able to breake foorth hobeit by the remainder of sin abiding in vs all our actions are so infected poisoned as they are lothsome in the sight of God which must teach vs to humble our selues before him to craue pardon euen for our praiers which are polluted with many by-thoughts then wil he as Mal. 3.17 spare vs as a man spareth his sonne that serueth him for the Lord regardeth rather the good affection than the good action the holy fountaine from whence it procedeth rather then the effects of the fountain that it runneth thorow some corrupt veine of this earth and flesh of ours and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life which is in Christ himselfe then we may boldly say we are all spirit and not flesh that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne and the imperfection can be laide against vs for any action for all we doe is accepted of God in him and we can be charged with nothing for Christ maketh intercession for vs and as Eph. 2.1 God in Christ hath quickned vs that were dead in sinnes and as Heb. 2.9 Christ hath tasted death for all men So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death Secondly obserue hence that they that will take comfort by the life of Christ must be able to apply the power of his death to the crucifying not onely in generall but euen of euery particular sinne in them as the
man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fâ—â—â—â— the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ— as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
hee shall be hold his destruction Exod. 14.28 in the red sea How oft 〈◊〉 Saul thinke and how sore did he thirst for the life of Dauid 〈◊〉 he misseth of his purpose and slaieth himselfe 1. Sam. 31.4 〈◊〉 make way for Dauid to the kingdome And such shall be the â—â—cesse of all that conspire against the Lord and his Christ to fall 〈◊〉 to the pit which themselues haue digged and to make the wâ—â—ked a ransome for the godly For the maner of Herods death though it be silenced by the Euangelist yet the Ecclesiasticall stories make mention of it as Iosephus and Eusebius which though it command not the conscience to beleeue yet the more to magnifie the Lord it is not vnfit to consider it He had a great swelling in his legs woonderfull rottennesse in his whole flesh his breath did so stinke as he could not be accompanied with he had such a disease in his parts of shame as wormes did crawle about them he was greedie of meat hauing the appetite of a dogge not to be satisfied his whole race was accursed after him hauing eight children within an hundred yeeres there was not any of their loines lest Archilaus heere spoken of was banished to Vienna and there died a beggar Antypas that beheaded Iohn Baptist and whom Christ called Foxe Luke 13.32 was banished to Lions in France and there died a most miserable abiect Agrippa the son of Aristobulus the sonne of this Herod an insolent and proud man was eaten vp with lice most shamefully Act. 12.23 The sonne of this Agrippa that would haue put Peter to death liuing till the destruction of Ierusalem there had his end Thus did the wrath of God rest vpon the familie of this cruell persecutor of Gods Church who was blasted in himselfe and his posteritie And thus did the Lord 1. Kings 14.10 sweepe away the house of Ieroboam as a man sweepeth away dung till it bee all gone and 1. King 21.21 did cut off the posteritie of Ahab for their prouocations wherewith they had prouoked him to teach vs to feare and tremble before his face and if we will be blessed in our selues and in the fruit of our bodie to looke vnto our paths that we lay not our hands to wickednesse Note further that we are not to feare what Princes can doe vnto vs for they liue no longer then they haue some seruice to doe for Gods glorie as it is said Col. 1.16 All things are in Christ and for Christ And Saul could not Acts 9.1 breath out threatnings against the Church of God had not the Lord some speciall purpose in it either for the exercising of his Saints or the waiting for his owne repentance Neither could Pharaoh so long â—â—ie his rodde vpon the Israelites were it not as S. Paul saith Rom. 9.17 that the Lord stirred him vp to shew his power in him For now when Herod had executed the children whereby God is glorified in their innocent death and his owne malice fully manifested then he dieth himselfe which may teach vs patience against the time of trouble knowing that the wicked are but as the weapons of the Lord to set an edge on our affectionâ— which otherwise would creepe vpon the earth and make vs forget our maker whereas by this meanes we oft times cast our 〈◊〉 on our deliuerer which is in heauen Further learne that though tyrants appoint vs as sheepe to the slaughter and in the malice of their hearts doe purpose to fleece vs yet sometime the butcher wanteth his knife and the sheepe in the shambles do escape therefore we need not to be afraid of them that haue not so much power as to kill the bodie vnlesse the Lord giue vs vp into their hands as Dauid saith Psal 7.12 speaking of the wicked hee hath bent his bow and spread his net and hath conceiued mischiefe but shall bring foorth vanitie and the euill intended shall fall vpon his owne hairy scalpe For the diuell that is stronger then man yea that aâ—meth the malice of men cannot stretch foorth his hand vpon the goods of Iob Iob. 1.12 much lesse touch his body without the permission of the Almighty Herod shall die and Christ shall escape if not the worst that flesh and bloud can doe is but 〈◊〉 send vs with the children of Bethlem into heauen for the Lorâ— is our shield and we are as neare deare vnto him as the apple of his eie yea he is our secret place and vnder his shadow we can not but be safe For the second point containing the obedience of Iosepâ— by his example we learne not to runne before Gods promises but patiently to waite vpon them for as hee is alwaies a sure deliuerer of his people so then especially when his mouth haâ—â— spoken it and vpon this Ioseph relied not stirring till he was called Moses was sure to bring the people of Israel out of Egypt Exod. 3.10 yet hee must staie for it fortie yeeres as if the Lord had forgotten to what purpose hee had appointed him Noab 〈◊〉 the Lords commandement entreth into the Arke and commeâ—â— not foorth till by the same commandement Gen. 8.16 he 〈◊〉 called foorth though by the not returning of the Doue he knâ—â— the waters were abated from the earth Dauid was sure to be king after Saul yet he waited so long as in his haste he said Psalm 116.11 All men are liers thinking that Samuel had abused him to tell him hee should be King which we must beware of for the cause why the Lord staieth many times is because his seruants crie not out vnto him nor presse him with importunity as Luk. 18.5 the widow did the Iudge or for that our curst heares will not come downe so as he is faine to vse the wicked as rods to chastise and humble vs. Heere also learne that as Christ commeth out of Egypt so the Lord draweth the Gospell out of the fire and giueth it some Sun-shine out of the darkest persecution yea and that as it is said Act. 12.24 in the time of the most ambitious and Lordly tyrants it shall grow and multiply exceedingly for so it hath pleased God that the hotest persecutors as was S. Paul haue embraced it and that kings haue submitted their scepters to the foolishnesse of preaching Which noteth vnto vs that the ignominy that lighteth vpon the crosse is not nor ought to be any occasion to disswade vs from it for the proceeding of Christs kingdome is aboue nature and the perswading to it is cleaue contrary to the custome of the world For saith Cyrus if a Lacedaemonian will serue mee if hee bee a foot-man I will make him an horseman if a horse-man I will giue him a Chariot if hee haue a Chariot I will giue him a Castle if a Castle a Citie and he shall receiue his gold not by tale but by waite But now in the groweth and age of a Christian it fareth otherwise for this is the condition of
me to haue me vse my liberty in this place but I discerne thy subtilty and to doe this thou requirest should be no glory to my Father nor any confirmation of doctrine heereafter therefore I will not cast pearles before Sathan The words containe two parts first the suggestion or temptation secondly the beating backe of the temptation In the first consider first the occasion sathan tooke to tempt him namely his hunger secondly the matter wherewith he was tempted For the first he tempts him in a matter of food being hungry Where learne that Sathan espieth all aduantages where and when he may finde vs best and he vseth our present infirmities or conditions of life as the fittest coales to set vs on fire withall For the rich man is neuer assaulted with the temptation to steale because he hath enough nor beggers to purchase because they want nor priuate men to peruert iustice because they sit not in place but there bee some temptations on the right hand and some on the left some are tempted by sickenesse to impatience by health to forget God by youth to embrace liberty and by age to loue riches by fulnesse to lift vp their heele against God some by penury to distrust him as if hee had cast off all care of them some are moued to reuenge by being disgraced and some to worke mischiefe by being flattered therefore we must correct such imperfections whereunto by nature wee are most inclined and not to giue the least aduantage vnto Sathan lest vpon our vnwatchfulnesse we be surprized for euery one shall finde that in something hee is not left vntempted and since temptations come on both sides wee must arme our selues with weapons on each side For the second which is the matter of the temptation we obserue a double drift in Sathan first to driue Christ to doubt that he is not Gods child because of his present exigent and want secondly vpon this to driue him to vse a preposterous miracle against Gods glory and whereby hee should haue graunted the diuell that he could not haue liued without bread and by this meanes to haue lost the glory of the triumph For the first of these leauing the particular of Christ the head let vs see whether the members bee not afflicted with the same temptations Psal 73.13.14.15 The greatest man the Prophet Dauid was mightily shaken with this when he saw Gods children liue so miserablie and the wicked so prosperously The Prophet Ieremy ch 12.1 desireth to reason with the Lord about this matter and bursteth forth with wonder Why doeth the way of the wicked so prosper why are all they in wealth that rebelliously transgresse They are planted and they grow where as the godly leade a life fraught and full of sorrow And this was the argument of all Iobs friends that being so strangely afflicted he must needs be Gods enemy Iob. 8.20 Indeed if the Lords loue should be measured by outward blessings the vngodly had farre greater cause to boast for they weare pride about their neckes as a chaine and are couered with extortions as with a garment their faces shine saith Ieremy and their plants are safely rooted yea not onely their persons but their children are like flockes of sheepe in the pleasant field and like oliue branches at a furnished table they see their houses established before their faces and are comforted with the sight of their childrens children Nay all things fareth well with them their Cow calueth and casteth not their hearâ—â— come in and out with daily plenty so as with them euery thing prospereth by a proportionable kinde of happinesse And as they are happie in their liues so they haue a great priuiledge in the time of death for they die like lambes and passe away farre men comfortably to the eye then Gods children for they die not languishingly or as the prisoners of death but they goe to the graue sodainly yet their wickednesse is such and their hearts so full of poison as Iob describing their cogitations saith they regard not chap. 21.15 the Almighty but say what is the Lord that they should serue him And Dauid Psal 7.5 sheâ—â—â— that their mouthes speake blasphemy against the heauens and their tongues walke freely through the earth not fearing mâ—â— Whereas on the other side 1. Pet. 4.17 the iudgement of God beginner aâ— his owne house and they drinke the dregs of the cup of sorrow they are but wormes scarce worthy to creepe in respect of the magnificence of the wicked they eate the bread of care and quench their thirst with the water of affliction they are for their bodies poore for their credit despised and for their consciences they haue many combats the terrors of death doe oft so fight against them as they are shaken in the foundation of their faith so as they doubt besides these miseries they sustaine heere they shall be adiudged to death in the life to come yea they are hated of those by their name that neuer saw them by their face And besides this amid these waues of their miseries they are tempted yet by Sathan as that they are but grashoppers abiected of the world ouerwhelmed with sinne which woundeth their soule to death and yet they take themselues to bee heires of heauen and fellow-heires with Christ These seas of miseries should neuer ouerflow thee which sting thy conscience nor these disgraces outward should neuer ouerthrow thee which touch thy body if thou wert Gods child for then should his eye watch ouer thee to ease thee Such is the portion allotted to Gods Saints so as Dauid was caried so farre in perturbation of spirit that had hee not entred into the sanctuarie of the Lord he had vtterly condemned the generation of the godly Howbeit when we are assaulted on this sort let vs not bee dismayed but let vs know that herein is wrought our conformity with the Lord Iesus let vs learne the same defence that he vsed not to seeke to wind out our selues by our owne power or policy but to rely wholly vpon the Lord for the hath many secret waies to rescue vs if it please him to shew the power of his prouidence and by this trouble and depth of sorrowes we are plunged into we may the rather assure our selues that there shall be a generall restauration of all things because they are now so out of frame whereas if the wicked should heere bee punished and the godly prosper we might more call in doubt the comming of the Lord to glory But now seeing things in such a lamentable confusion euen this nay perswade vs with Saint Paul that there shall come a daie of vengeance for them that liue wickedly 2. Thess 1.7.8 and for them that are now distressed a day of comfort for if euery thing should be caried with an euen hand we might well doubt of an immortalitie For the second drift of Satan which was to vrge Christ vpon this his distresse to worke
sinnefull flesh wherein we are to beleeue that Christ is the naturall sonne of God and the sonne of Dauid but not naturall for he was not begotten of man his seed being vncleane but he was conceaued of the holy ghost and so became man like vnto vs sinne excepted therefore it is heere said in the similitude of sinnefull flesh not in sinnefull flesh and in this similitude he was both in the sight of men and of God in the sight of men for all the while he was on earth he was seene to be subiect to the miseries of sinnefull flesh both in his life and death to hunger for he was oft so to pouerty for he had not whereon to lay his head to persecution for he fled and withdrew himselfe from much violence intended against him to griefe for he wept and sighed for the death of Lazarus and the destruction of Hierusalem to slanders for they vpbraided him that he wrought by the power of the diuel to temptations for he was carried by the Spirit into the desert for that purpose to accusation by false witnesses to colour the sentence of death against him to scourgings to scoffings to reuilings to the crosse to death it selfe all which was seene to men by some that grieued at it by most that iested and reioyced at it He was also seene in this similitude by God himselfe for though he was deliuered and tossed as it were from pillar to post from Annas to Caiaphas from Caiaphas to Pilate from Pilate to the Souldiers from the Souldiers to the Citie from the city to the Iudgement seat from thence to the inferiour officers to be beaten with reeds from thence to the gibbet though all cried by the perswasion of the high priests Crucifie him doubling it in the aire with a most damnable echo yet was all this done as Peter saith Act. 2.23 by the determinate counsell of God the heauens hauing decreed that the earth should open as it were to swallow him because he represented our persons more liuelie then Iacob did the person of Efau Gen. 27.21 so as for the time he was heauily crushed with the weight of Gods indignation which appeared by the conflict he had with the wrath of God sweating droppes of blood by the basenesse deiection he felt in himselfe crying out that hee was forsaken an 〈…〉 doth proue he was in the similitude of sinnefull flesh in the sight of his father and that it was necessary it should be so being man to satisfie for man and God to get the conquest of death hell and condemnation For the fourth which is the purpose he was sent for It was to abolish sinne and to condemne sinne in the flesh speaking metaphorically or in a borrowed speech meaning heereby that there was great pleading in heauen before the seat of God betweene Christ and the diuell the seed of the woman and the serpent the diuell challenging of vs to be his first because in our first parents we gaue more faith credit to him then to God for when God had wrapt vp condemnation in the forbidden fruit we thought it to be the hidden treasure of diuine knowledge when he had sweetned his inhibition of this one tree with the free vse and liberty of all the rest as if we should starue for meat our appetite must be enflamed to this aboue the rest and when he had enioyned a law vpon our fingers as not to touch it then doe we through the strength of suggestion prefix our eies on no other marke then to gaze on it thereby to insnare our hands to snatch at it Secondly whereas Adam had his birth and creation in innocency which was but a particular allegation for him yet we that are his posterity haue our beginning from corruption as if in our generation we vowed a course of vncleanenesse and doe performe this vow by plunging the whole man into the lake as it were of impiety and therefore in our liues resembling his likenesse by walking in the workes of darkenesse he impudently would haue faced out the matter as if heauen had beene but the hall of iustice fit for the maiesty of God to sit there and not for vs to abide there longer then while sentence is in giuing But when Christ against this had truly alleaged the eternity of his generation in respect of his God-head the cleannesse of his conception in respect of his man-hood how in this person of ours he was euer sanctified in this flesh of ours had vanquished the fierce temptations of the diuell and how we in our owne persons by the water of the holy ghost are daily washed when by this hard pleading of Christ on our side we were by the sentence of God vnshakled as prisoners vniustly detained and had our absolution written in our foreheads that the damned might see it to their discomfort then the sonne of God hauing by this his trauell oâ—ened the insearchable riches of his fathers mercy toward vs he condemned sinne in this flesh and purged as it were euery veine of the hidden filthinesse lay in it and made vs members of his body So as from hence learne to measure the benefit thou hast by Christ that he is no further sent to thee then he hath destroied sinne in thee for if thou settest vp a seat for profanenesse in thy heart sowing thy fruit to the flesh and liuing to thy selfe then as 2. Cor. 5.15 Christ died not for thee and he was sent to die that by his death thou mightest liue to him beware therefore thou doest not examine thy selfe too slightly in this matter for it was easier for the Lord to create a new heauen and a new earth then to raise thee from the dead and to abolish sinne in thee which kept thee vnder the dominion of death hee hauing no resistance in the one and in the other hauing the rebellion of thy nature to hinder him so as thou must not measure the death of sinne in thee by the auoiding of grosse sinnes which the sunne hates to shine vpon but euen by thy practise and delight in smaller sinnes for if these doe keepe their course in running priuatly through thy life as the bloud doth in runnig secretly through thy veins it keepes out the spirit which should raise thee from the old Adam to the new from rebellion to obedience from darknesse to light from hell to heauen Striue therefore as in thy ignorance to please the flesh so by thy knowledge to content the spirit that as pride pleased the flesh so humblenesse of heart may please the spirit and that for the assurance of Christ to be thine thou maist doe euery thing contrary to that thou didest before after the example of Domitian the Emperour who was answered if hee would gouerne vprightly he must doe contrary to that the gouernours had done before who ruled with crueltie and tyrannie ROM chap. 8. vers 4. verse 4 That that righteousnesse of the law might
the time we may faile of his promotion there being but one particular flower of that kind in the whole garden of God besides he had no such meanes of faith offered him till he was vpon the gallowes wheras we haue had and doe still enioy great store both for our present vse and for to lay vp against a dearth heereafter againe by this our deferring and shufling off the time of saluation we sinne three waies against God against the saints of God and against our owne soules against God because we dally with him and abuse his patience putting that day far off which may come at the least to thee in an instant if the Lord withdrawe thy breath but a while from thee against the Saints of God because thou depriuest them of that company comfort and profit thou mightest haue each of other for heerein standeth the communion of Saints in a fellow-feeling one of anothers miseries comforting them in their griefes strengthening them in their infirmities supplying them in their wantes and encouraging them in the faith and power of grace which they haue receiued lastly against themselues in thus hazarding their soules for it is not enough to say Lord haue mercy on thee when thou art on thy death bed when rather sense of thy paine then feeling of thy sinne doth driue thee to that extremity but thou must seeke for mercy before thou art thrust into those straites else may thy conscience then flie in thy face and the remembrance of thy former negligence stop thy mouth as a iust reuenge for thy sinne of delay which was before committed Againe heere all lithernesse and lazinesse is remoued from them that are ready to finde excuse for not walking so cheerefully boldly and constantly in the right way as they should for assure thy selfe there is no crosse can fall vpon thee of that force as to crosse the working of Gods spirit in thee if thou thy selfe be not a meanes to quench it for if thou wilt hide thy talent it is true it can turne thee to no aduantage and if thou doest not stirre vp the graces in thee and varnish them as it were with a continuall vse of them no maruell though they decay and thou too for the kingdome of heauen is taken onely by the violent that striue and sweat and labour euen as he that is famished doth for meat so that if thou entertaine the spirit with diligence in praier in hearing in meditation and such like holy duties it will awake thee from thy sleep and remoue all impediments that may either turne backe thine eies from beholding thine anointed Christ Iesus or with draw thy heart from buying that hidden treasure that is sealed vp for thee in the booke of the promises of God Lastly obserue the maner of the Apostles speech beginning with the negatiue We must not walke after the flesh as a matter of greatest weight before hee commeth to the affirmatiue to walke after the spirit for where there is the absence of good there must needs be euil but where there is the absence of euill it followeth not that there is good therefore we must not onely not doe euill but we must doe good as Dauid saith Cease from euill and doe good so as the flesh must first be shaken off before we can shape our actions or affections after the spirit and to this purpose Esay saith cap. 1.16.17 Cease to doe euill learne to doe well and Paul Rom. 13.12 Cast away the workes of darkenesse and put on the armour of light and Ephe. 4.22.23 Cast off the old man which is corrupt and be renued in the spirit of your minde and as Tit. 2.12 we must not onely deny vngodlinesse but we must liue religiously and 1. Pet. 4.1 There must be in vs a signe not onely of Christs suffering but also of his resurrection to liue not after the lusts of men but after the will of God and as Rom. 7.4 Wee must not onely bee diuorced from our first husband the flesh but we must be married to our second husband which is the spirit so as for thesound cure of our corruption the rotten flesh must first be pared away that the right plaister may bee applied and when thou art healed thou must sinne no more lest a worse thing come vnto thee but as hauing the sore running on thee the Lord dispensed with thy vntowardnesse for that time so now hauing the wound stopt and thine eies opened by a second laying of Christs hands vpon thee thou must performe such actions of life onely as are deriued from the spirit of God working in thee The vsurer therefore must not onely leaue his vsury but he must lend freely the oppressor must not onely cease from grinding the faces of the poore but hee must releeue them liberally the proud man must not onely forget to wrinkle his face by looking austerely but with meekenesse and humility he must embrace his brethren the profane man must not onely forsake his iesting and scoffing at religion but hee must set himselfe in the same ranke to be railed at for the name of Christ knowing that by this meanes as 1. Pet. 4.14 The spirit on his part is glorified And this may serue to stop their mouthes that thinke him an honest man that doth no harme whereas the not doing hurt is but as a tingling and pricking in the flesh after a great benumnednesse but it must be the action of good that must shew the life of Christ to bee in thee else maiest thou as well thinke it a causelesse curse vpon the figge-tree that hauing but leaues wherewith she did no harme was yet dried vp because she bare no fruit ROM chap. 8. vers 5.6 verse 5 For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit verse 6 For the wisedome of the flesh is death but the wisdome of the spirit is life and peace HEnce the Apostle proceedeth to proue who those bee who are ingrafted into Christ and who are not but continue in the wrath of God and this hee doth by following the opposition first made between the flesh and the spirit shewing in these verses what the seuerall natures and dispositions of them both are And secondly what are their seuerall ends they that are after the flesh thinke nothing sauoury but what comes from the flesh but their fruit and end is death that is damnation but they that are guided by the spirit taste nothing but what is spirituall and the fruit and end of them tendeth to a double comfort for their soules first bringing peace of conscience which is a continual feast in this life secondly eternal felicity in the life to come so as in summe his meaning is to shew that as many as are not in Christ shall be damned and as many as build vpon Christ shall be saued Then we must first know what is meant by flesh and what is
bee called sanctified but saith he the spirit is in you for if they should deny that they runne into this that they must needs be reprobates and wrapped vp in condemnation Secondly obserue in the raising vp of Christ two parts first that he was raised vp secondly by what power he was raised vp namely by the spirit of his Father That Christ was raised vp the Apostle doth not demonstrate it but assumeth it for if Christ were not risen then all Pauls reasons 1. Cor. 15. to proue our resurrection may easily be eluded for that is the first argument hee there vseth to prooue a resurrection because Christ is risen and all his arguments there following are linked to that and depend on that reasoning from absurdities if Christ be not risen our preaching is in vaine and your faith is in vaine for Christ crucified and his resurrection is the summe of the Gospell and the end of our faith But the matter is by what power Christ was raised vp As he was flesh it profited nothing to raise vp it selfe for 1. Pet. 3.18 it is said he was put to death according to the flesh that is according to his humane nature and was quickned in the spirit which the Apostle there sheweth to be by that spirit wherein he preached in Noahs time And Rom. 1.3 the Apostle speaking of Christ saith he was of the seed of Dauid according to the flesh but declared to be the sonne of God by the resurrection from the dead which sheweth that it was the power of God that raised him vp He that raised vp Christ c. Heere consider three parts first what shall be raised vp our bodies secondly by what power they shall rise by the same power by which Christ was raised vp thirdly after what maner the same spirit that quickned Christ is now communicated to vs and by Christs righteousnesse we are made righteous and so are become fit temples for his spirit to inhabite in vs. The Scripture proposeth two arguments to prooue the resurrection first the conformitie of the bodie with the head that as Christ our head is risen so wee his bodie shall rise againe The secondly is the consideration of Gods omnipotency and out saith in his power that is to beleeue that he can doe all things and therefore can raise vp our putrified bodies The first reason holdeth both waies if Christ be raised vp then shall we be raised vp Christ is not risen therefore we shall not rise We are raised vp therefore Christ is raised vp we are not raised vp therefore Christ is not risen And this doth minister vnto vs great comfort and may euen astonish our hearts with ioie for it is impossible that we who are the body can be drowned as long as Christ our head is aboue the water So then since our head Christ is lifted vp aboue all gulfes hath tasted of all sorrowes and hath ouercome all dangers we need not to feare that we shall be stifled or swallowed vp of the wanes of torments and afflictions though we seeme neuer so much cast downe in the outward man for let the wild beasts of the forrest roare neuer so fiercely or let the raine fall and the waues beat and the windes blow neuer so strongly Mat. 7.27 yet shall their mouthes bee shut that they shall not hurt vs and our house is built vpon a rocke that cannot mooue for our Redeemer liueth and our head is safe and we at the last when he hath sufficiently exercised his graces in vs by the triall of our faith and the experience of our loue of him Ioh. 19.25 shall through him ouercome all troubles and sorrowes For the second reason to proue the resurrection which is the consideration of Gods omnipotency the Apostle Philipp 3.21 ioyneth the raising vp of our bodies to the consideration of that power whereby God is able to subdue all things This also is euident Ezech. 37.5 where the Lord by his power giueth life to a companie of dead bones And Christ Ioh. 5.25 saith his Gospell was able to raise vp dead soules that is such as be dead in profanenesse but by the power of his word shall be reuiued and quickned in the spirit which is the first resurrection and vers 28. The day shall come saith he when yee shall find that to bee true in the second resurrection to your damnation which yee will not now beleeue in the first resurrection â—â—â—our saluation when by the very voice of God the dead shall be raised vp Among many places to proue the resurrection of the bodie that is most excellent Mat. 22.32 vpon the demand of the Sadduces whose wife shee that had had seuen husbands should be in the resurrection I am saith he the God of Abraham c. I am not the God of the dead but of the liuing No place at the first sight may seeme to carry lesse proofe of the matter Christ then had in hand but being dulie weighed it is most substantiall to prooue it It may be said True it is thou art the God of Abraham that is of so much of Abraham as now liueth so as thou art the God of Abrahams soule but it is conuinced out of the place it selfe that thou art not the God of the dead and therefore thou art not the God of Abrahams body for his body is dead But note he doth not say hee is the God of part of Abraham but hee is the God of Abrahams person which person of his standeth vpon soule and body Secondly some say this place prooueth the immortality of the soule onely Nay it is certaine if the body be not immortall the soule cannot be immortall for if Abraham liueth in any part now hee must at the last liue in all and if immortality were onely giuen to one part then all the reasons of Paul 1. Cor. 15. to proue the resurrection of the body might be easily euaded For the Apostle there vers 18. to prooue the resurrection of the bodie saith Vnlesse Christ be risen and we rise we that are a sleepe 〈◊〉 Christ are perished But it may be obiected Nay there may bee an immortality if the blessed soules doe liue and therefore they cannot bee said to be perished And vers 19. If our hope saith Paul bee in this life onely we are of all the most miserable Nay it may be said we are happy in the life to come in the soule so vers 29. hee proueth the resurrection of the body from our baptisme Yea but it may bee said That is not so Paul for though our bodies rise not yet baptisme may profit vs in the spirit and though thy bodie Paul doe not rise yet thou hast not fought with beasts at Ephesus in vaine for thou shalt bee crowned with glorie in thy soule for that thou hast sustained these combats And thus if we stand onely vpon the immortalitie of the soule all Pauls arguments in that place may be soone reiected It is
true that the soules are now blessed as it is in the Reuel 7.9 where the Saints are said to haue their white robes in token â—â—nnocency long in signe of statelinesse and palmes in their hands in signe of victory but it is as true that the soule is not happy sauing in the constant expectation of the last day when it shall bee ioined to the body and it hath not now that fulnesse of happinesse it then shall haue For it standeth with the law of retribution in God that as he receiued most glorie from them both when they were vnited so should he returne them most ioie and fulnesse of glory when by his power they are brought together againe And euen so fareth it now with the reprobate that are departed who feele onely torment in their soules at this time but when their bodies shall bee raked out of the dust then shall their paines be increased So as this is the doctrine we must hold that the soules of the Saints are blessed ante resurrectionem before the resurrection but fine resurrectione without the resurrection they are not blessed Rom. 14.9 God is said to be the Lord of the dead and Mat. 22.32 Christ saith he is not the God of the dead In which places there is no contrariety for Christ meaneth that he is not the God of the dead according to the supposition of the Sadduces for no man is a King without subiects nor a Captaine without souldiers nor God the God of Abraham vnlesse Abraham be but hee is the God of the dead because they by him shall be raised vp Now followeth the first part what shall be raised vp namely this verie body which we now carrie about vs shall bee raised vp Which is prooued first from the proportion and resemblance with the head for the same body of Christ that was buried was raised vp which is signified vnto vs by himselfe Luk. 24.39 who to remooue all doubts of the truth of his resurrection out of his disciples mindes said Behold my hands and my feet and Iohn 20.25 it is said that Thomas put his finger into Iesus side after his resurrection And so much did Christ foreteâ—â—â—â—re his death Ioh. 2.19 Destroy this temple meaning his body and I will build the same not another vp againe Secondly it is prooued from the proportion of Gods iustice toward the elect and the reprobate also for it standeth with his iustice that those lippes which in this life offred vp the calues of thanksgiuing vnto him that that body that hath beene baptized into Christs death that mouth that hath feed vpon Christ by faith that that bodie which hath beene exercised vnder the crosse and sanctified through afflictions which hath testified to the blood the profession of his trueth it standeth I say with the iustice of God that that bodie and no other should bee raised vp to glory And Paul noteth foorth so much in himselfe a member 1. Cor. 15.53 when he saith This mortall shall put on immortalitie as if saith a learned Father he had taken it vp in his hands to haue expressed his meaning Againe the proportion of Gods iustice toward the reprobate is that that knee that hath bowed to the Masse shall also bow to the diuell in hell torment and that that body which hath embrewed it selfe with the blood of Gods saints that hath rent as it were the Lord in peeces by their blasphemy and that haue shut vp their compassion from the poore that that body should bee punished eternally in hell fire and euen denied so much as a drop of cold water to coole their tongues Luk. 16.24 For what iustice were it in God to frame them new bodies and so to punish them in that flesh wherin they neuer sinned Nay it were meere iniustice to punish them in any other parts than those wherein they haue offended Now this bodie of the faithfull that shall be raised vp shall haue three speciall graces giuen vnto it which it had not before to shew the riches of Gods mercy toward them as first it shall be immortall and shall neuer putrifie secondly 〈◊〉 shall be maintained by no naturall power and thirdly it shall haue glory Answerable to these in another kinde shall the bodies of the reprobate be for first they shall wish they might rot but cannot secondly they were happie if they might pine away but the worme shall be continually gnawing yet neuer satisfied nor they weakned Mark 9.48 thirdly they shall haue horror and shame and howling and gnashing of teeth continually For the second point which is by what power our bodies are raised vp namely by the same spirit that Christ was raised vp Now then it may be asked how the reprobate shall rise for they partake not of this spirit nor haue any part in this resurrection It is true that the power of Christ as a Sauiour and the fruite and benefite of his death are inseparable from the elect and belong onely to them The reprobate therefore shall bee raised vp by the same power by which they were at first created and as at the first they were made by the power of God in his Sonne the Father consulting with his wisdome which is Christ euen so shall they bee raised vp againe by the power of God in his Sonne not as a redeemer but by the absolute power of Iesus Christ their Iudge Gen 3.23 And as when Adam fell he was not onely depriued of the tree of life but of all the other fruites of the garden and in the losse of that lost all the rest and was driuen out by violence and kept out by the sword from any more fight of God in Paradise euen so the reprobate deserue not onely to bee secluded from the possession of heauenly glory where growes that life that euer flourisheth but euen vtterly to be extinguished and abolished for they are but vsurpers vpon the Lords heritage and euen the aire which they breath in shall be their damnation for they deserue not so much as their being Yet such is the great bounty of God that he raineth as well vpon the vniust as vpon the iust yea and oftentimes obscureth his goodnesse toward his Saints and hideth as it were his face from them when the wicked flourish as tâ—â— Palme-tree and abound in all earthly prosperity but yet this is our comfort that they passe away as a shaft in the aire and as a ship on the sea so is their place no more seene and indeede they shall finde it were better for them they were not whereas the godly know that in 〈◊〉 earth they haue no abiding citie but that their treasure is in â—â—â—uen where their hearts alwaies be and their bodies heereafâ—â—â— shall be Because that his spirit dwelleth in you This is the third part was noted out vnto vs namely how this power of the spirit is in this life communicated vnto vs. Wherein obserâ—e that whosoeuer is regenerate is made partaker
sinne proues there is a law which law being broken bringeth death for the wages of sinne is death Rom. 6.23 The second sort is of them who though they be called by the booke of heauen and earth as the Gentiles were Rom. 1.20 who do see the eternall power of God in the creation of the world and other his works and liuing to a more vnderstanding age are euen by the light of nature without all excuse yet are they not inuited by the voice of the Gospell to rise from the dead but die in their sinnes as the Canibales Barbarians and the Iewes since their Apostasie to whom there pertaineth nothing but a fearefull expectation of iudgement Heereof followeth and is to be obserued that it is contrary to the scripture to thinke that it was the will of God from eternity that all should be saued for then it was his will likewise that all should come to the knowledge of their saluation for whom he hath ordained to the end them hath hee also ordained to the meanes whereas to the reprobate the sound of the word if they doe heare it is but as the noise of bels confusedly iarring in their eares and yet many there be that neuer heard it Why but it is said 1. Tim. 2.4 that it is the will of God all should be saued True all men not euery singular particular man but of euery singular condition of men some not all of all kinds but of all kinds some according to that speech of the Euangelist Mat. 4.23 Christ healed euery disease in Iury that is euery kind of disease not euerie particular disease Now if all men come not to the knowledge of the truth of God either it is done by the wil of God or against his will to say that it is against his will were impious and blasphemous for this were to hold that something could offer violence to the will of God and as if he might not otherwise haue purposed which must be far from a Christian heart to imagine If then this be done with his will then it followeth that his will is changeable if hee once meant to saue them for wee see some euen like dogges readie to rend them in peeces that offer them the pearle of the word whom if the Lord had purposed to saue Mat. 7.6 they should not continue persecutors of the truth as Paul saith of himselfe 1. Timoth. 1.12.13 It pleased Christ Iesus to put me in his seruice being before a blasphemer a persecuter an oppressor and I was receiued to mercy And where it is said 1. Iohn 2.2 that Christ is the reconciliation for the sinnes of the whole world it is to be vnderstood for the sinnes of all sorts and degrees of men gathered out of all the parts of the world and this Christ himselfe interpreteth Ioh. 17.9 when he said Father I pray not for the world and vndoubtedly he will neuer saue them he neuer praied for for whom he excluded from his praier them he neuer meant should haue benefit by his death nay hee had beene bound in duty to haue praied for all if all had been elected to saluation Now if it be asked why men are damned the answer is easie It is for their sinne howbeit it was purposed in the Lords vncontrolable decree that they should be damned before they euer sinned and being corrupt in themselues the Lord hardneth them either by withdrawing the meanes or the power of the meanes the first by ignorance the second by denying them vnderstanding hearts So as if it be demanded why the Lord hardned any it is because he found him corrupt in Adam if why hee damneth any it is because he found him a sinner in himselfe Whom he calleth he iustifieth that is doth absolutely pardon him all his sinne and absolutely impute vnto him all his Sonnes righteousnesse that as Christ for vs was made sinne so wee in Christ might bee made righteous so as iustification is the translation and remouing of our sinne to Christ and the translation and remouing of his righteousnesse to vs. To our sinne hee opposeth his obedience to the punishment of our sinne hee opposeth his satisfaction otherwise he had not fully acquitted vs by fulfilling the law vnlesse he had satisfied his Fathers wrath for our breach of the law in our corrupt birth For if a man could now fulfill all the law of God yet should hee not bee saued because he was borne corrupt and could not possibly satisfie for that was past and in performing the law afterward he should doe nothing but his duty But this is our comfort that the Lord seeing our weaknesse hath in his loue passed by it and seeing our thoughts to bee alwaies euill taketh no account nor reckoning of vs but were sembling the image of his Sonne the Lord reckoneth with him and striketh off our debts in setting them on his score who hath paid the Lord his full due euen to the vtmost farthing being in his birth cleane in his life holy and in his death obedient Whom he iustifieth he glorifieth In this life the Lord doth onely call vs and iustifie vs so as no man need say as Rom. 10.7 Who shall ascend into heauen for that were to bring Christ from aboue or Who shall descend into the deepe for that were to raise Christ from the dead for so much vertue and power of Christ as is needfull for vs wee taste of heere but our glorifying is reserued and followeth in the life to come hauing it heere only in spe and not in re in hope but not in hand This glorifying heere spoken of is meant not that wee shall haue at the last day of our separation when the world shutteth her doores vpon vs but of that glory wee shall receiue at the day of iudgement which is plaine and euident by that went before vers 21. namely that wee waite for the restoring of the liberty of the sonnes of God and for the freedome from the bondage of corruption Howbeit in the glorie of our separation two things are to be obserued first Reu. 2â— 4â— that we shall be freed from all feares and teares and shall haue sinne abolished secondly we shall enter into our Lords rest but the glory of the last day is farre greater and resteth in three things first in the resurrection and a waking of the body when it shall be made conformable to the body of Christ when it shall not liue by the soule only nor be maintained by outward and externall instruments of bread such like but it shall liue as the body of Christ liueth and be glorious like the Sunne which shall then exceed it selfe in glory Isay 65.17 2. Pet. 3.13 Secondly there shall be a new heauen and a new earth and in this new heauen shall dwell the soules of the Saints of God and all things else shall bee restored to their first maiesty Thirdly which is the greatest of all we shall then haue
then conquerers two waies first in respect of our selues secondly in respect of others We are conquerers in respect of our selues three waies first in the afflictions that goe before death secondly in the very suffering of death thirdly that sometimes there comes a speciall deliuerance and the wicked are made a ransome for the godly Prou. 21 1â— The first of these appeareth in that wee chuse to suffer rather then to admit any ill condition in seruing God as rather then the three children would stoupe to the worship of the beast they embraced the fire Daniel 3.22.23 And though through the sharpnesse of the trouble oftentimes the outward man trembleth and decaieth yet are wee strengthened and renewed in our soules and consciences that wee are not carefull to answer the greatest tyrant vpon the earth that that God whom wee serue is able and will deliuer vs from the sting and poison of any torment yea though sometimes the Lord strangely handleth them that suffer for the Gospel so as their soule is troubled and cannot apprehend any comfort but euen feele the iustice of God vpon them for their sinnes and in the instant of their dissolution they seeme to be void of inward heauenly power to strengthen them and do find a heauy vnaptnesse and vnapt heauinesse to sustaine the triall and that though they haue poured foorth their soule with teares vnto the Lord yet they cannot finde that resolution in any comfort to take the cup but as it is held to their mouths yet at the last being for the cause of Christ they may be sure he will send his spirit to quicken them and dispatch such a comforter from heauen as they shall find euen in the flames such alacritie and delight as if they had rather receiued a pardon from death then any power to bee thrust on to death for the Lord will comfort the abiect bring light out of darknesse and as 2. Cor. 4.11 make the life of Iesus manifest in our flesh by our being deliuered vp to death for his sake For the second that we are more then conquerers in death we haue many examples in the booke of Martyrs and elsewhere how some haue protested they haue sate in the flame as easilie as in a downe bed some haue lifted vp their hands when they were halfe consumed verifying this speech in Esay 43.2 Neither shall the waters drowne thee nor the fire burne thee nor the flame kindle vpon thee meaning thereby that the Lord shall make the most bitter drinke pleasant to them whom he hath called by his name Thirdly wee are more then conquerers in our owne person by the Lords sending of some strange deliuerance and by seeing our enemies consumed in our stead and this is two-fold either extraordinarily immediate or extraordinarily mediate The first appeareth Act. 5.19 Peter cast into prison had the dore opened by the Lords messenger was brought forth in despite of his enemies the same Peter was whipt and being Act. 12.6 a sheepe appointed to the slaughter lying fast bound between two souldiers the prison doores being watched the Angel of God smote him on the side and his chames fell off he was brought through the first and second watch and the praiers of the church did disappoint the purpose of the tyrant whose hands were not yet washed from the blood of Iames whom he had killed with the sword So vehement also were the praiers of Paul and Silas Act. 16.25 that an earthquake shaked the foundation of the prison and loosed the bands of all the prisoners and the Lord put it into the hearts of authority to send Paul foorth in peace and when hee would not standing vpon the law of the Romanes Act. 22.25 that no man should be scourged before he was condemned his enemies were glad to intreate him to goe Of which examples wee must make this vse that if the Lord saw it good for his glory he could doe as much now for nither is his power abated nor his loue diminished Exod. 16.15 Deut. 8.3 For in that he fed the Israelites with Manna he shewed that he can make a man liue without bread in that he blessed the small quantity of meale which the widow of Sarepta had he sheweth that our life standeth not in abundance 1. Kin. 17.16 and he that made the three children dance in the fierie fornace Dan. 3.22 when they that put them in were killed with the heat of the ouens mouth he can and will cheare vs and make glad our hearts in the vale of death For it is he that strengtheneth Dauid to ouerthrow Goliah and his power shall support vs to ouer come death 1. Sam. 17.45 Now for the deliuerance which is extraordinary mediate wee haue example in Saul Act. 9.25 who by the Disciples was put thorow the wall and let downe by a rope in a basket when the Iewes watched the gates to kill him Wee haue likewise our owne Prince Queene Elizabeth on whom many waters did beat and ouer whose head many flouds haue runne and when euen in her sisters time she was as a lambe to be led foorth to the shambles it pleased the Lord to snatch her out of the mouthes of the mighty and to set her seate farre aboue their reach and then were they sory they had cur downe the branches and suffered the stocke to stand Secondly we are more then conquerors in these afflictions in respect of other and that two waies either in the conuersion of others in seeing the Lords power in the midst of our perplecities or else in the confirmation of others they being emboldened by the Lords hand on vs to assure themselues he will not leaue them destitute in the like extremitie Examples of the first wee haue Act. 4.32 and 5.14 how in the heat of the disciples afflictions and when it was counted little better then insurrection to flocke to sermons the people sold their possessions to buy a good conscience and to know the fruit of Christ his death and how the number of them that beleeued grew more and more and how out of the blood of that constant Martyr Stephen there sprung vp daily fresh and new Christians Examples of the latter wee may see in the testimony of Paul who said his bonds were famous in the Court of the Emperor Phillip 1.13 and by that others were taught to preach more boldly and 2. Tim. 2.10 I suffer as an euill doer euen vnto bonds but the word of God is not bound therefore I suffer for the elects sake meaning thereby that his example of captiuity and patience did sundry waies confirme the Church in the hope of a better life For this is the property of the Gospell to grow highest where it is troden downe and to spring fastest where it is killed For when Ahab and Iezabel thought they had not left a Prophet of the Lord but had destroyed all but Eliah and him had they sought for as with
a candle then had Obadiah hid an hundred of the Lords Prophets in a caue 1. King 18.4 that neuer bowed their knees to Baal Iob. 5.22 For the Lord doth but laugh at the policies of the wicked and he in his time will discouer their shame to their faces and lift vp the heads of his seruants aboue all the tyrants of the world Now for the meanes whereby wee obtaine this victory obserue that it is by a spirituall power of the holy Ghost enabling vs to so great a worke for such is our ambition to be great men as if Demas find no preferment by the Gospell 2. Tim. 4.10 he will nothing esteeme of Pauls company Such is our desire to be rich as if we gaine by our seruants that worke with the Diuell we had rather they should be possessed still then we would lose our gaine which we may see Act. 16.19 where Paul and Silas were haled before the Magistrates onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining Yea such and so vehement are our naturall and earthly affections and so great our greedinesse to enioy the pleasures of our life that the mariage of a wife or the triall of a yoke of oxen shall keepe vs from Christ Mat. 22.5 Luk. 14.19.20 So that it must be a greater power then the faculty or abilitie of a man for if naturally we are not able to abide the snuffe of a candle much lesse to burne in the fire Why then so many examples as we see patiently induring death for the testimony of the truth of God so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding liquer For many through presumption of their owne strength haue apostated and Peter was well neare it notwithstanding his bragge that he would not leaue his master to the death if Christ his eie had not pierced his soule to repentance for his former denials Luk. 22.61 Dauid 1. Sam. 17.45.46 confesseth that it was not in his strength to contend with Goliah neither did he come to him with sword or with speare but in the name of the God of Israel who would close him into his hands And this in truth must be our paterne and our praise in these temptations and afflictions to flie out of our selues and to run to the wings of the Lord Iesus whose grace onely is sufficient for vs and whose power is made perfect in our weakenesse for where the flesh carieth a confidence in it selfe there is no roome for the spirit for the spirit helpeth onely those that be infirme and Christ is onely a Physition for a sicke sinner Mark 2.17 Now as wee are conquerors through him that loueth vs so let vs labour that Christ may thinke his loue well bestowed his bloud well spent and his victory for vs well gained by our loue of him againe that it may be as hot as the flame that whole flouds of waters may not quench it and so strong as neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our ankor Christ Iesus but that wee may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the veile whither Christ our forerunner is for vs entred in Heb. 6.29 ROM chap. 8. vers 38 39. verse 38 For I am perswaded that neither death nor life nor Augels nor Principalities nor powers nor things present nor things to come verse 39 Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. HEere the Apostle setteth downe a conclusion full of all consolation proceeding from a diuine and heauenly resolution and christian magnan unity extended and offered by the Apostle in the person of all the faithfull wherein he doth couragiously challenge and exultantly triumph ouerall creatures being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ This conclusion standeth on two parts first in the enumeration or reckoning vp of some particulars which if any thing could seuer vs from the Lord it were likely to bee some of these he named Secondly because the Apostle could not insist in the induction or bringing in of particulars he vseth a generall comprehension of all things that nothing might bee excepted in these words nor any other creature the things reckoned vp are nine which be either one contrary to another or else diuers from other For death that cannot separate vs from God for though it be most terrible to the flesh to see his prefixed end yet this is so farre vnable to seuer vs as nothing hath greater power to ioyne vs to God through the death of him that ouercame death which appeareth likewise by this that euen the wicked though they loue not to liue the life of the righteous because it is tedious through afflictions yet they can wish with Balaam Num. 23. vers 10. that their last end may be like theirs who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end whereby Satan hardeneth others to thinke they are beloued of the Lord because they depart like the light of a candle and some of the elect die troublesomely whereby Satan maketh his instruments to condemne the generation of the godly yet in their inward man they doe not onely patiently expect but deepely sigh for the day of their dissolution that being vncloathed of this corruption they may be crowned with the Lords glorie for they that haue receiued the earnest of the spirit the pledge of their inheritance and the first fruits of the Lords loue and vnto whom he hath sealed and assured pardon of their sinne they do know they haue cause to expect the reuelation and shew of their happinesse being heere tossed with sundrie waues of perplexed miseries and being sure there to arriue from a tempestuous voyage to a most blessed hauen And it is ioyfull to a Christian to bee deliuered from this careful life wherein euery day is the messenger of fresh sorrowes and wherein hee findeth his corruption so burdensome so as though Paul was taken vp into the third heauen 2. Cor. 12.4 yet hee cried Who shall deliuer me from this body of sinne For heere wee know our selues to be scarce worth the ground we go on we are so worne with care and so ground with affliction but then we shall enter into the presence of God and dwell with him perpetually To be short many haue beene so rauished with this ioy which wee see but as in a mist as they haue not onely giuen vp themselues to naturall death but euen suffered violent death embracing it as chearefully as the souldier that comes after his valour shewed to be made a knight or as the King that goeth to his
and prostrateth it selfe before God in Christ vpon confession that the soule is Satans due and deserueth to bee bound hand and foote and to bee cast into prison as vnable to pay the debt it intreateth that this obligation may bee taken from Satan it wrastleth with death and damnation and terror of conscience Coloss 2.14 and craueth a pardon bringing nothing but the very heart blood of Christ And euen as the very looking vpon the Serpent healed them in the wildernesse Num. 21.9 and nothing else could appease the tempest Ionâ—h 1.15 but the very casting of Ionah into the sea and the sinnes of the people Leuit. 16.22 were laid onely vpon the Goate so faith in this petition of forgiuenesse brings nothing but commeth emptie and laieth all vpon the shoulders of Christ But now betweene men and men on earth faith worketh by loue so as if we bring nothing to men but faith it is certaine wee neuer brought faith from God for since thy heart is not discernable and the spirit and piety of the heart is vnsearchable in respect of men and good to God wee cannot doe our faith vpon earth must be as busie before men in workes as it is before God in the blood of Christ And as Martha and Mary Luk. 10.39 dwelled in one house one onely to heare Christ the other working and labouring to entertaine Christ euen so our faith with Mary must onely kneele at Gods feet to heare that comfortable voice of the pardon and absolution of our sinnes in the blood of Christ but our faith on earth must labour with Martha by loue and good works to entertaine and helpe our brethren Besides wee must consider that things may worke together but not together in the same worke Euen as Christ in the worke of mediation must haue two natures a diuine humanity and an humane diuinity and we say not that Christ as God onely nor as man onely is Mediator but by these two concurring together and as wee saie that Christ is not Mediator without flesh and as truely we saie that hee raised not vp his flesh by his humanitie but suffered in the flesh and was raised vp by the power of his diuinitie onely and that his diuinitie died not but his flesh onely and in this they worked seuerally in the flesh to be ouercome of death and in the spirit onely to ouercome death yet these two in the worke of our saluation doe worke together Euen so faith worketh with loue in bringing foorth sanctification and a holy life but in the verie apprehending of Christ his bloud this power to iustifie is of faith onely Like as the roote of it selfe giues life but the roote with the branches bring foorth fruite And as the fire maketh warme by heate and light and yet the heate of the fire warmeth alone but light is inseparable from it so no faith can worke well without workes but yet there are none iustified by the power of workes but by faith onely Now where it it said Faith wrought with his workes and through the workes the faith made perfect obserue that this is meant onely of a declaration to men for we are perfectly iustified in the sight of God by the bloud of Christ And though the hand be leprous yet it can receiue sound meate so though our faith be imperfect yet our iustification is perfect For there is but one pardon in heauen through that one death and passion of Christ and before a man be perfectly iustified he cannot do a good worke for we must first be in Christ before wee haue faith and must haue faith before wee can worke for these are fruits of faith And as a Toade is not therefore a Toade because it poisons but therefore poisons because it is a Toade nor a Serpent is not therefore a Serpent because it stings but stings because it is a Serpent so we are not ingrafted into Christ because we are good but being ingrafted into Christ wee are made good Lastly obserue in the wordes that wee are not iustified because wee worke but because wee shall be saued therefore wee worke Zaccheus Luke 19.8 had not saluation because hee restored foure-fold and gaue halfe his goods to the poore but because the Lord was come into his house and had taken possession of his heart therefore hee wrought these works of faith Neither was the poore man in the Gospell healed because he should sinne no more Iohn 5.14 but Christ faith Thou art healed therefore in signe of thankfulnesse for thy health looke to thy life that thou sinne no more for heauen shall not be giuen to workes but to workers and promise of eternall life is made to the workes of the iust as they are iustified Gal. 3.11.12 and they are iustified onely in Christ for in euery worke there is imperfection not but that the spirit could worke perfectly but that euery thing is receiued according to the measure of that that doth receiue it and wee in this life are able onely to receiue the first fruites and not the fulnesse of the spirit for the spirit is like the Sea that is able to fill any vessell but no vessell is able to containe it Now in the 23. verse two parts are to be considered first the purpose of the Apostle in alledging this Scripture secondly the sense of the matter deliuered For the first if Saint Iames cited this place to proue that Abraham was imputed righteous in the sight of God by this work of sacrificing his sonne hee must needes haue wrested this Scripture which were blasphemy to say being written by the singer of God for Abraham had this imputation of righteousnesse through his beleefe giuen him and pronounced by God himselfe Genes 15.6 before either Ismael or Isaak were borne so as then the meaning of the Apostle in alledging this scripture is onely to shew that that testimony which God gaue Abraham of the excellency of his faith was declared and approued to bee true by the performance and execution of this speciall worke Now for the second point concerning the sense of the place cited namely that Abraham beleeued God and it was imputed to him for righteousnesse here we see that it is agreeable to the scripture that the obedience of the sonne which stood in two parts first in fulfilling the law secondly in satisfying for our sins is onely inherent in the sonne and was in him euen from the moment of his conception to the moment of his ascension and that wee haue onely his obedience allowed vnto vs and through the imputation thereof we are made iust not that it abideth in our selues for we are no better then Abraham but we haue it by imputation as Abraham had And this is a doctrine of great comfort and necessitie to be beleeued that wee haue it by imputation and not of our selues for now wee are sure it shall neuer faile vs nor wee shall neuer lose it as Adam at first lost
hearing so if the raine fall on the rocke it moistneth it nothing at all neither softneth it and this is onely through the hardnesse of the rocke euen so fareth it betwixt the law and vs for that the law is depriued of the power to saue is not for any defect in it selfe for it is holy perfect righteous iust heauenly spirituall eternall but the fault is in our flesh for we are all weake blind deafe stony-harted not able to receaue any impression of obedience at all Againe the scripture speaketh of the law two maner of waies First either as giuen by the hand of God wrot with his finger in tables of stone which is the ten commandements Secondly or else it speaketh of that is proper to the law that is of the effects of the law The first which is the ten commandements it is double For it commandeth the good and forbiddeth the euill for the second the effects are also double for it rewadeth for the good and condemneth for the euill So as the law hath these foure things it commandeth and forbiddeth it rewardeth and condemneth he then that is not able to fulfill the law is a dead man I speake in respect of the law onlie and not of Christ for Christ himselfe said speaking to one that sought life by his workes If thou wilt haue life euerlasting keepe the commandements which is not possible for man to doe no more is it possible for the law to saue yea it is not onely vnable to doe this but by reason of the law we are made more sinfull for as Rom. 3.20 By the law commeth the knowledge of sinne and chap. 4.15 The law causeth wrath and 1. Cor. 15.56 The strength of sinne is the law So as first it conuinceth vs of the good we do our hearts being of themselues rotten and the root being vnsound so must the tree be the body being corrupt so must the members be and the fountaine being vnclean so must the streames be Secondly it conuinceth vs for not doing good in one thing is straiter then all the lawes of nations condemning our straying thoughts and chargeth vs not simply of sin and transgression but of voluntary treason and rebellion against our God And thirdly it dischargeth vpon vs not onely all the curses of this life from our conception to our death but also of damnation in the life to come so as in respect of the law onely we haue already the sentence of death pronounced against vs and doe eate talke buy sell and such like but as prisoners repriued and staied a while from execution And this is the quality and condition of the tenne commandements inse perse in it selfe and by it selfe separate from all other things for I speake not of the whole doctrine of the law as it was taught by Moses for that as Dauid saith Psal 119. is perfect and conuerteth the soule and giueth wisdome to the simple and teacheth vs faith to lay hold on Christ when wee are ready to sinke in our selues and draweth vs to repentance by commanding the good and forbidding the euill by rewarding the good and threatning the euill But the law as it is a bare letter bidding vs doe such a thing and giuing vs no strength to performe it losing it strength by the strength of our corruption sheweth in what a desperate case they stand that depend vpon the Law for their saluation for weighing our selues in this ballance we shall be lighter then the shickles of the sanctuary if we looke in this glasse we shal be wretched and deformed and trying our selues by this touch stone we shall be no gold but drosse To make this plainer and that our blood may bee vpon our owne ands and the law remaine vnblameable we must 〈◊〉 stand there are two sorts of lawes The one is the substantiall and naturall law the other is an accidentall or occasionall law mentioned by this Apostle Rom. 7.8.9 where we must obserue that sinne receaued no occasion from the law for then occasion had beene giuen but tooke an occasion not of the law but by the law that is because the law forbiddeth therefore we will doe it Now betweene a cause and occasion there is great difference The substantiall law of God which is the morall law of the tenne commandements hath two parts it forbiddeth impiety and vncleanenesse and commandeth sanctification and holinesse but the law occasionall proceedeth out of the first which is substantial for if the law had not said Thou shalt not lust thou wouldst not do it but being by the law restrained thou art in thine owne corruption prouoked vnto that sinne so that heere are two flat contrarieties met together the law and our nature the one commanding the other rebelling the one forbidding the otherser that cause embracing so as but for the law our sinne would not so much appeare for example wee are able to eate more in winter then in sommer by reason in winter there meeteth two contraries the outward cold and inward beat which being driuen into the body encreaseth the appetite which is not so in sommer for then rather heat meeteth with heat which abateth the stomacke euen so the Lord hath set his law as a bull-worke to keepe in sin that it breake not forth of the breast Now when sinne findeth such resistance as it cannot rush through this law then it reboundeth backe againe into our bosome and there kindleth a greater fire of concupiscence then it did before yet is the law holy pure righteous heauenly and spirituall the rule of obedience and of a sanctified life but out nature is impure vnrighteous corrupt and from the earth earthlie the law proceeding from God and our nature from the diuell who powreth this poison into our hearts for euen the law of nature which was the booke for all men and whereby the eternall power of the God-head was discerned that hee might be glorified we see how Rom. 1.20 he was thereby dishonored they turning the glory of the incorruptible God to the similitude of a corruptible mam which proceeded onely from their vaine thoughts and foolish hearts full of darknesse but their end was reprobation so for the law written where it pareth off the dead flesh that we may see how sorely we are smitten by sinne that by this meanes we might run to Christ who is a ready Physitian skilfull and pitifull in healing all wounds we still keepe at home and run backe into our selues as if thereby we could be cured where in truth our disease by this negligence is the more increased nothing being able to heale but the bloud of the son of God so for the Gospell whose end is to make peace between God and man and betweene man and man shewing there is but one God one spirit one faith therby we but one mans childrē euen Gods which should be the power of saluation to vs and the bond of loue among vs through the malice of sathan and
the profanenesse of our mindes we make a sauour of death and as it were a trumpet of debate and sedition to consume each other yea Ioh. 6.66 we see how diuers of Christs disciples went backe from him when hee preached a long sermon touching the sacrament of the supper which is a badge of our friendship with God with our brethren which proceeded not from the sacrament but from their rebellion that their sinne might bee made more sinfull yea such contagion is there in our nature as wee make Christ himselfe the authour and finisher of our hope to bee our condemnation a stone to stumble at and a rocke of offence 1. Pe. 2.8 the cause not being in him who is the light of the world but in our selues making him an occasion of our darkenesse Iohn 3.19 which by this light shall be made in the end farre more sinfull and damnable Since then the power of our corruption is so forcible as it is able to peruert all the meanes ordained for our saluation as to make the commandement of God in his law the promises of God in the Gospell the seales of God in his sacraments and the loue of God in his sonne to be vaine and of no value this must teach vs to humble our selues in the lowest degree in a hatred and detestation of our flesh and sinfull faculties of our soule which are as the poisoned soile that either casts vs or corrupts all the seeds of fruitfulnesse or wholsomenes that we throwen into it whereas our sin being disclosed both by the law and Gospell it is the more to bee hated and abhorred because it turneth the edge and benefit of both these to our destruction For what could the Lord doe more to preserue our first parents in their innocency than to set as it were a double fence about his commandement forbidding not onely the eating of the fruit but the touching of it binding the hands that they should not conuey it to the mouth and yet more hath he done for vs taking vs out of the fire by casting as it were his Sonne in the fire though as if we had neuer beene scorched or else being past sense we carrie still the coles in our bosome and will not haue them quenched with the water of the spirit to newnesse of life But let vs not be so wilfull peruerse so strong headed and stifnecked as not to bee turned into the way by the rod of the law but hauing spent the portion of the flesh and wasted the lusts thereof let vs grow in loue with our fathers house for what fruit can we haue in those things whereof we shall be ashamed or which at length shall bring shame on vs Let vs therfore shake off the sinnes we haue delighted in and then haue we suffered in the flesh and then hath Christ suffered in the flesh for vs which if he haue then is our flesh destroied in vs which if it be then shall we cease from sinne which if we doe then shall we liue after the will of God though not in perfection yet reformable to the perfection of his will and then to vs that are sanctified shall not the law be grieuous nor burdensome as Saint Iohn saith 1. Iohn 5.3 but it shall reioice the heart giuing light to the eies and sweetnesse to the taste as Dauid saith Psal 119.7.8.9.10 God sending his Sonne c. This is the second generall pâ—n spoken of at first namely that what was impossible to the law is made possible in Christ wherein obserue foure things First the person which sendeth Secondly the person which is sent Thirdly the maner how he is sent Fourthly the end of his sending For the first which is God consider the cause mooued him to this mercy not any thing in vs but his owne loue and compassion towards vs as it is expressed Ioh. 3.16 God so loued the world that he sent his sonne and Ezek. 16.3.4 It is said concerning the Church of God that at the beginning she was born and begotten of the heathen her father an Amorite her mother an Hittite at the day of her birth shee had no mid-wife neither was shee washed but remained filthy shee had not so much as a swadling clout to couer her neither did any that passed by pitie her but shee was cast out in the open field lay polluted in her blood ready euery houre to perish In which words the meaning of the holy Ghost is to set forth our vnworthinesse our shame and our nakednesse If now an honorable person shall passe by and open his compassion on her and bring her home and spread his owne skirts ouer her feed her at his owne table make her beautifull and aduance her to great honour whereby she that was despised comes to be beloued of all nations and yet she should againe fall to her pollution and become a common strumpet if notwithstanding this vnthankefulnesse and apostasie he should draw her home againe and renue his former fauours towards her no reason could be giuen of this but the free mercy of him that did it euen so hath God like an honorable person full of all power and riches strength and maiesty mercy compassion seene vs polluted in our bloud before our birth borne of corrupt parents brought forth into a more corrupted place which is this world yet hath he said we shall liue he hath caused vs to bud as the flower of the field yea our time hath beene as the time of loue hee hath spread the skirts of his protection ouer vs entred a couenant with vs and we are become his now for vs to enquire the cause of this we can finde none but his willing loue to haue it so but let vs striue by the fruits of our liues to honor him and with the calues of our lippes to praise him that hath thus aduanced his mercy on vs and let vs not doe the worke of a presumptuous whore either in giuing rewards to the flesh or taking rewards of the flesh to fulfill the lusts thereof lest the Lord diminish our ordinary as Ezek 16.27 and feed vs with the blood of wrath and lealousie Againe heere note that the Lord neuer worketh but when it is impossible and the cure desperate in the eies of men for when the Law could not saue vs then rather than hee would want a people and lose the glory of his mercy hee sent his sonne to saue vs. The woman Mar. 5.25 that had her issue of blood twelue yeeres and had spent all her substance among Physitians and auailed not when man could not heale her then Christ did it when he that had beene diseased 38. yeeres and had line long at the poole of Bethesda Ioh. 5.6 and could get none to helpe him in when the water was troubled then did Christ bid him take vp his bed and walke when Ioh. 11.39.42 Lazarus had been in the graue foure daies that it was impossible for man to restore
that he hath a name at which all knees shall bow and this name is giuen him so as he hath it not as God for being God nothing could be giuen him Phil. 2.13 so as he hath it not as God for being God nothing could be giuen him but hee hath it as man and God for his bare humanity could not deserue this neither yet to be gouernour of all the world Now for the third which is the priuiledge we haue by being his brethren they are chieflie three First we are by this heires and fellow heires with him of all things in this life and in the life to come as appeareth vers 16.17 of this chapter Secondlie by this followeth and from this commeth the soueraigntie we haue ouerall creatures as 1. Cor. 3.22 Whether it be the world or life or death all things are ours for we are Christs and Christ is Gods and being vnder Gods wings no man neither dareth and though his stomacke bee neuer so good yet hee hath not the strength to hurt vs for the Lord will keepe vs as the apple of his cie Thirdlie by this though the Angels be farre aboue vs in nature yet we haue one of our nature better then they that is Christ and through him they doe all become our ministers Heb. 1.4.7 Christ is made more excellent then the Angels and he maketh them but his messengers Now for the degrees wherby the Lord doth execute this his eternal purpose for the first of them which is calling it is wrought by the holie Ghost as the principall cause and by a double instrument the holy Ghost vseth first the preaching of the law whereby we are brought to a holie despaire of our selues by the sight of our owne corruption that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie The second the preaching of the Gospell whereby hee anointeth our eyes with the eye salue of the holie Ghost Col. 2.13 that being dead in sinne and not so much as dreaming of saluation the sound of the Gospel doth awake vs that we may heare that hearing we may liue Hereupon it is said that the Lord doth draw men and pull them vnto him as Christ saith Iohn 6.44 No man can come vnto me vnlesse the father draw him that is doth separate them from the cursed generation of the world and sets his inward seale vpon them that is his spirit and brandeth them in the forehead with a visible marke of holinesse of life that euery man may know them to be the Lords Hereupon also it is said that the Lord doth open the hart with the key of the Gospel as Act. 16.14 he is said to open the heart of Lydia and as Psal 40.6 he boareth the eare and softeneth the heart and moisteneth it with his grace that aboue all things a man shall esteeme of the pearle of the Gospell and be brought chearefully to sell all he hath to buy such a iewell as shall bring him righteousnesse to saue his soule so as this calling of the Lord is to this end to manifest and to secure a man in his soule that the Lord hath giuē him to Christ out of all the world Here may be obiected are not all vniuersally called by grace We answer No for first all men are not called effectuallie secondly some are not called at all Some are called externallie by the Preachers mouth and saluation is offered them by the ministerie of the word and sacraments and the kingdom of God is come to their dores and peace is shewed them and the glory of Ierusalem is set before them Math. 22.3 but yet we see of them that were bidden to the mariage there were three sorts not effectually called first they that being called carelesly refused to come being possessed with the cares of this world and with voluptuous liuing secondly they that cruelly persecured the inuiters messengers of the Bridegroome not onely refusing to come being called but disdaining to come as scorning such cheare and faring euery day better themselues at home thirdly they that came hand ouer head neuer looking to their feet before they entred into the Lords house nor neuer changed their attire but came without the wedding garment of a holy life So wee reade that of the foure sorts of ground that receiue the word and the seed thereof Mark 4.4 one sort onely shall be saued not that we must vnderstand it as if of foure hearers there should be but one saued for the Lord may haue mercy vpon a whole congregation to saue them but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hearers were reprobate that is such as did not beautifie the profession of the Gospell with a holy life And truly of them that come and feed vpon the word and yet be reprobates it is wonderfull to see how farre they goe euen in the right course for first they may be enlightned generally in the knowledge of the truth and may taste of the heauenly gift yea and be partakers of the holy Ghost Heb. 6.4.6 and yet may fall away neuer to be renewe◠by repentance Secondly they may haue faith Luk. 8.13 for a time not counterfeit yet not truly sincere for in the daie of trial they fall away like fruit from the tree with a blast of wind yea they may take ioy in the word as Herod did Mark 6.20 who was glad to heare Iohn Baptist and with Herod they may for a time do many things at the request of Gods Ministers Mark 16.20 And for outward reformation swine we know may be washed so may they leaue off and discontinue some grosse sins for a time when Sathan being for a season cast out of them doth not worke so forciblie in them as Math. 12.34 the Pharises and Sadduces may for nouelties sake come to Iohns baptisme and for a time speake good things when they are euill and yet be but a generation of vipers yea they may wish with Balaam to die the death of the righteous Num. 23.10 iustifying in their owne conscience the course of holinesse and which is more they may partake of all the graces of God sauing that one grace of sanctification and yet they may seeme to bee sanctified as Hebrews 10.29 they tread vnder foot the Sonne of God and count the bloud of the new Testament an vnholy thing were with they were so sanctified Now others there be that are not called at all and these be of two sorts either those to whom the Lord hath denied the verie contemplation of the booke of nature as children that die as soone as they be borne who if they be elect it is by a supernaturall power of the holy Ghost if they be reprobate it is iust in respect of their naturall filth and corruption that did cleaue so fast vnto their bones for in that they die it proues they had finned and
conscience in an vndefiled heart not stained with hypocrisie nor growing so hard as to be burned with a hot iron 1. Tim. 4.2 For the second point which is the grieuousnesse of the affliction befals Gods Saints it is to be considered two waies first their crueltie that nothing will staie their hunger nor stainch their malice but bloud for either we are killed or daily haue death before our eies the sight whereof oft â—â—mes is more bitter then death it selfe Secondly the indignitie they offer vs and the disgrace not onely to slay vs but to slay vs like beasts to set foorth and expresse their exceeding rancor and malice toward vs. Concerning the crueltie and indignitie hath beene vsed toward Gods â—aints for the old Testament let the Apostle to the Hebr. 11.36 speake who teckoneth vp twelue seue all kindes and sorts of persecutions wherewith the faithfull haue bene pursued and yet were neuer dauned nor dismared knowing they should receiue a better resurrection And how they haue beene vsed since Christ his ascension the stories of the ten persecutions in the Primitiue church do tel vs that Christians were so odious as they were out of the protection of law for not onely were lawes made against them that publikely they should be tormented but euery priuat man might be a butcher to a Christian and neuer come in danger nor question of law for shedding of bloud yea there was such exquisite torments deuised for them by Sathan as could not be greater as that some should be couered with the skin of a beast and then cast to a wolfe to be rent like a beast some smothered with a little smoake proceeding from a continual soft fire some scorched in the flame and powdred with falt and vinegar some cast downe headlong from the toppe of mountaines some hauing their flesh scrapt with shels and many such like torments so as though it may seeme Homo homini Deus man to be to man a God that is a helper and defender where there is loue yet in the difference of religion it prooueth Homo homini lupus that man becommeth a destroier of man Hereupon doth Christ foreseeing the affections of tyrants Mat. 10.16 tell the Apostles in plaine termes that he sent them as sheepe among wolues and presently expounds himselfe ver 17. Beware of men whose mouths be as open sepulchers to deuour vs and who are in nothing so wily and watchfull as in setting snares to intrap vs. We are killed all the day Wherein obserue that it is a portion ordained to euery Christian not to bee exempt from any calamitieâ— common with the wicked but to bee subiect to all these and to farre greater because iudgement must begin at the house of God and this indgement is to last not for a time or an houre but euen to continue all the day giuing no truce nor intermission but as one waue beateth vpon another and one day followeth another so must we learne Patiendo pati by suffering how to suffer and the end of the former trouble must beesteemed to be the beginner of another as Christ himselfe saith Take vp my crosse daily Neither yet must we thinke that we are called to any hand condition or that the calling of a Christian is any vncomely calling for wee haue Christ as a glusse before vs who walked as it were continually vpon the ice and was not one moment free from some subiection and basenesse in the outward man Secondly by sheepe appointed to the slaughter learne that a Christian must neuer thinke hee hath suffered enough till hee hath suffered death for it is not said appointed to the whip or to the racke or to the prison but euen to death which is the thing our flesh most abhorreth For this must be the Christian mans account not to bee cast and cassiered out of this warfare till death hath perfited our sanctification as Hebr. 10.33 the Apostle reckoning vp the afflictions of the godly as partly while they were made a gazing stocke by reproches partly while they suffered with other in compassion mourning to see them distressed partly while they did beare the losse of goods cheerefully yet as if this were but a small matter and as if yet they were farre short in their reckoning chap. 12.4 hee telleth them they haue not yet resisted vnto bloud nor suffered death as if the number of death made their account perfect and that they must still be casting till they come to death for hauing fought so many battels as went before in their sufferance of so many inferior blowes and as it were weake afflictions they must not cast away their confidence till they haue fought the last skirmish and haue ouercome death by dying Thirdly learne that by the Lords decree we are not all appointed to be offered vp in sacrifice but by the malice of the enemie we are all destinated and set forth for such a bloudy end though the Lord in prouidence do oftentimes rescue vs euen out of the iawes of the Lion howbeit God appoineth all to some I doe not say affliction but persecution for in the scripture we reade of a double martyrdome Cruentum and Incruentum a bloudy martyrdome and a martyrdome without bloud as when we suffer any shame imprisonment losse of goods c. And this appeareth in two of the first enemies of Gods Church Ismael and Esau the first scoffed at his brother Isaac the other out of the hidden malice of his heart could say Gen. 21.9 Gen. 27.41 If my Father die I will haue Iacobs life So as though we escape bloud yet wee must witnesse the trueth of Christ by bearing at least the sting of the tongue from which neuer any of vs was exempted And though Ismael said not so much as Esau yet assure thy selfe they haue both the same minde for sometime the butcher wanteth his knife and therefore settle thy heart and carry death as a seale vpon thy finger Heauen is compared to a treasure hidden Mat. 13.44 and woorth more then all thy substance meaning thereby that a man should not refuse to bestow any thing vpon the field of Grace that is the Gospell that thereby hee may enter into the kingdome of glorie And though the Lord calleth not all foorth to this sharpest combat to be slaine in the field yet must euery man carrie this Christian resolution that if he be called not to prize or esteeme any thing but to leaue all and with patience and cheerefulnesse to kisse and to embrace the sword of death We are more then conquerors c. Heere followeth the comfortable issue and as it were the gate of ioy set open vnto vs in our extreemest miseries namely that in all things we ouer come wherein obserue two points first the victorie it selfe secondly the meanes whereby we obtaine it that it is not by the naturall strength of flesh and bloud but through the power of Christ that loued vs. For the first we are more