forth and grow yea there will be the same minde that was in Christ Iesus Phil. 2. 2. The outward worke is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed 1. For words As Christ whipt the buyers sellers out of the Temple Iohn 2. so his spirit driues away all swearing vnclean talke lying slandering c. out of the mouth of a regenerate man No man that hath the spirit of Christ can call Christ execrable 1. Cor. 12,3 Doest thou delight to speake of Christ and his Gospell with reuerence and holy affections A signe it is of the good spirit But disgracefull speeches of the Word and them which professe it lauish in oaths and filthie Lawlesse communication with ieasting which is not comely agreeth not with this spirit 2. And for Deeds As a Hare may be traced in a Snow to her forme so is it easie by your deeds to find out what Spirit is in you What spirit think you is in Idolaters Hypocrites swearers Sabboth-breakers in the malicious vncleane proud drunken couetous wretches In Lyers Slanderers c. The spirit of Christ It were blasphemy so to say Nay that vncleane spirit the Diuell who delighteth in such and effectually worketh in them Vse 3. The state of the Children of God is certaine whatsoeuer the Papists say to the contrary If I am Christs I shall be saued But if I haue the Spirit I am Christs Therefore c. True If Q. How shall you know you haue the Spirit A. How shall I know that I haue a Soule but by the effects of it vnderstanding memory c. So by the worke of Grace in my heart by my sincere loue of goodnesse and hatred of euill c. which I cannot be ignorant of being in me I know that I haue the Spirit 2. Cor. 13.5 Know you not faith the Scripture that Christ is in you by his Spirit except you be reprobates And againe Wee haue receiued the Spirit of God 1. Cor. 2.12 that wee might know the things which are giuen to vs of God What things All Spirituall grace present with perseuerance and all the good things of glorie to come Lyra. That wee might firmely and without doubt know for looke what a demonstration by causes is in humane things that in Diuine is the Reuelation of the spirit through Faith The end then why God giueth vs his spirit is to make vs know that we are in his fauour and shall be partakers of the glory to come and by consequence that we shall perseuere in grace without which the future glorie cannot be obtained But thou wilt say I feele Infidelity in mee which grieues me It 's well thou feelest it with Griefe this argues not the absence but rather the presence of the spirit For the spirit doth not make vs omnisciens and impeccable doth not beate downe sinne in vs at a blowe doth not kill corruption outright No. Corruption will be an Inmate with the spirit in this life doe what we can Yet such a man for all this hath the spirit and is spirituall If thou goe by a Noble-mans house thou knowest that there are horsekeepers skullions and such like yet if thou be asked who dwels there Thou sayest such a Noble man naming the Lord of the house and not these baser people So Corruption dwelleth where the spirit but gouernes not but is an vnderling and therefore we are in account spirituall VERSE 10. And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake NOw followes the other part of the Amplification which is Consolation which is double The 1. verse 10. that we are certaine of eternall life The 2. verse 11. that wee are certaine of the Resurrection of our bodies He brings in both by an Occupation against two grieuous Tentations the first in the 10. verse Thus You say that the spirit is in vs. Alasse what are we the better We are subiect to pouerty sicknesse death it selfe as well as others Vnto this Paul answeres first by a Concession The bodie is dead because of sinne Secondly by a Correction But the Spirit is life for Righteousnesse sake First of the Concession And if Christ be in you Before hee said the spirit of God and of Christ now Christ because Christ is in vs by the Spirit and Faith Not Corporally but Spiritually which manner of his presence is the best Ioh. 6.63 We need not plucke him down out of heauen by any Inchantment as the Papists into their sacrament of the Altar that we might partake of his vertue as not the Sunne to partake of his light The body Corruption or the vnregenerate part say some a Chrysoft Piscator But not so for when Paul cals corruption a Bodie it is with an Addition of Sinne or Sinnefull or Death Rom. 6.6 Col. 2.11 Rom. 7.24 Heere it is for the Masse of Flesh and Bloud the Naturall bodie b Aug. lib. 1. Ret. cap. 26. Is dead not is mortified but dead addicted to the Necessity of death which necessity it had not before sinne c Tho. Aqui. et ante eum Aug. loco modo citato But dead is more we dying euen from our birth death hauing made his seisure already because of sinne remaining doctrine Doct. Though Christ be in the Regenerate yet are they subiect to death Heb. 9 27. Rom. 5.12 Where sinne that is originall takes hold there death enters by sicknesse and other mortalities the forerunners and Parts d Mortes partiales Pererius in Gen. lib. 4. de Creat hom num 166. of Death though the Curse and sting bee taken away For as the lines from the Circumference determine in the Center so all paines and sicknesses tend vnto Death As God sent to Hezekiah to put his house in order Esay 38. because hee must die So the Remembrance that the body is dead should perswade vs to thinke of death and prepare for it Thy liuing body is called a very Carkasse Vse If we see an old man stooping and sickly we say he carries his Beere on his backe It 's the case of vs all olde and young Death the King of feare and Terrors Iob 18.14 plants euen from the first houre of our life his Ordnance of Sinne to batter the wals of our bodies Thou seest Death is entred into the Citie of thy Body Take heed it Vanquish not the Castle of thy Soule if it doe then both bodie and soule must to the Diuell It 's lamentable to obserue how many that haue the wals of their house shaken and vndermined ready to drop downe yet prouide not for their soule abate not of their pride Couetousnesse c. practising such things whereby they dye more Obrepit non intellecta senect Iuuenal saty 6. Euen dying before euer they beganne to liue and departing this world with as little vnderstanding and sense
for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
A PLAINE EXPOSITION VPON the whole 8. 9. 10. 11. Chapters of the Epistle of Saint PAVL to the ROMANS Wherein the Text is diligently and Methodically resolued the sence giuen and many Doctrines thence gathered are by liuely vses Applyed for the benefit of GODS Children Performed with much variety and conuenient breuitie being the substance of neere foure yeeres Weeke-dayes SERMONS By ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods WORD ROM 2.10,11 10. To euery man that doth good shall be glory and honour and peace to the Iew first and also to the Grecian 11. For there is no respect of persons with God NOLI ALTVM SAPERE LONDON Printed by George Purslowe for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1618. TO The very Noble and Religious Gentleman Master Nathaniel Bacon Esquire TO The very Honorable and most worthy Lady the Lady Iane Cornwalleys his wife Grace and Peace be multiplied from God the Father and from our Lord Iesus Christ SIR I PRESENT to your Nobleness these my poore labors which shall be much honoured if you will vouchsafe as gracious an eye to them written as you did a reuerent eare to them vttered by voice As a picture attaines not the life so neither can writing expresse that liuely Energie of the voice which consists in Vtterance and Action the two Ladies of Speech yet as the picture of a friend is much esteemed for the representation so I cannot but hope of your fauourable approuall of the Copy to whom the principal was so acceptable The stile must needs lose something because I haue endeuoured to abbreuiate many things in vvriting which I tooke more liberty in speaking to deliuer And yet I hope that nor I nor my labours shall for this lose with the Iudicious for Timantes a famous Painter as your selfe if any know was the more commended because by his pictures more was to bee vnderstood then vvas expressed As all that knowe your Noblenes haue experience of your Religious mind so haue I also of your deepe iudgement by whom no Author can lose you beeing able and vsing accurately to examine euerie vvord wherein any excellent thing may bee couched If I were able to write learnedly I would vvish such a Reader as I am MADAM I Humbly intreat you with fauour to receiue this fruit of yor owne goodnes If I haue performed any good by my poore labours those which receiue it owe the acknowledgement next vnto God to your Ladiship who haue so watered my studies with your coūtenance and beneficence that euen my Barrennes hath both by preaching and writing yielded some fruit which as it may be profitable to some is cōfortable to my selfe to haue brought forth so I hope it shal somwhat further your Ladiships reckoning at the day of Christ I know you take no pleasure to haue your goodnesse published because you account Vertues fairest Theater to be a good Conscience yet it becomes an ingenuous mind to professe by whom he profiteth And I wish that all the world vnderstood of your Honorable disposition and Christian carriage both in publique and priuate that many more might be prouoked by your Noble example For as in all natiue and infused Graces you immeasurably exceed the painted Sepulchers of these dayes so is your Ladiship in holy knowledge discreet zeale and compassionate charitie a liuely Image of those ancient Heroines commended by Saint Hierom and other Fathers and also by vnerring Writers As Ladies delight not onely to see faire Iewels and curious Needleworks but to take them out and weare them so I can truly testifie that your Ladiships care is not onely to knowe but to expresse and weare the good things you know in your conuersation I earnestly pray for the increase of Gods fatherly blessing vpon your soule and I craue your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all humble obseruance ELNATHAN PARR To the Christian Reader increase of faith and loue GEntle Reader thou hast here the summe of diuers of my Lectures vpon that most comfortable Chapter the 8. to the Romanes and also vpon those three difficult Chapters next following viz. the 9. 10. and 11. wherein I haue endeuoured plainly to open the words diligently to vnfold the Argument briefely to comprise the doctrine and being euidently proued liuelily to apply the same In which Application I haue had a principall respect of these three things namely to comfort the distressed sinner to humble the obstinate and to exhort and prouoke the penitent to more obedience Also those mysterious points of Predestination Reiection of the Iewes Vocation of the Gentiles and Revocation of the Iewes are here soberly and diligently discussed and made plaine Beside diuers dangerous Positions of the Romanists and of Arminius oppugned many other material doubts and questions cleered by the way As I haue laboured to doe thee good so I desire thee not to requite me with euill If in some things thou thinkest otherwise abound in thine owne sence but censure not rashly remembring that it is easier to pluck downe a house then to build one If thou blamest the stile as too homely be perswaded that wise men desire rather a carefull then an eloquent Physician If thou readest therein read to profit thy soule which if thou doe not we are both losers but thou must giue account for both our losses For as for vs we are vnto God a sweet sauour of Christ both in them which profit by our paines in them which profit not That thou mayest profit I commend thee to God to whom also I desire thee to commend this labour and Thy true friend in our common Sauiour Elnathan Parr A briefe summe of the Doctrines handled in this BOOKE CHAP. VIII Doct. 1. THose which are in Christ by Faith shall not be condemned Verse 1. Doct. 2. Our vnion with Christ the cause of our good life Doct. Our vnion with Christ frees vs from the power of sinne and of death Verse 2. Doct. 1. The Law cannot iustifie vs because we cannot perfectly keepe it Verse 3. Doct. 2. Christ came into the world and was incarnate of the Virgin Mary not of his owne will and yet not vnwilling but by the will and Decree of his Father Doct. 3. God by the death of his Sonne on the Crosse in our nature hath so taken away and abolished sinne that it can not rule in vs here nor condemne vs hereafter Doct. Whatsoeuer Christ did concerning the Law is ours by imputation so fully as if our selues had done it Verse 4. Doct. Carnall men and spirituall are contrary Verse 5. Doct. Whatsoeuer the flesh or corruption doth minde or sauour bringeth death so on the contrary for the spirit that is the regenerate part Verse 6. Doct. 1. All vnregenerate men are enemies to God and God to them Verse 7. Doct. 2. The Law of God is the rule of our subiection to
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
art not deliuered If a man sicke in his bed burning of an Ague fetching his breath with difficulty looking gastly c. should say he were well thou wouldest not beleeue him So when thou seest a man swell with Pride burne with Lust c. If he say he is in Christ and hopes to bee saued beleeue him not All the world cannot saue him VERSE 3. For what the Law could not doe in that it was weake through the flesh GOD sending his owne Son in the likenes of sinfull flesh and for sin Or by a sacrifice for sin condemned sinne in the Flesh 4. That the righteousnesse of the Law might bee fulfilled in vs who walke not after the Flesh but after the Spirit IN these Verses is a declaration of the deliuerance spoken of in the second Verse In which are two things 1. The necessity of it 2. The meanes whereby it is wrought The Necessitie in these words For what the Law could not doe in that it was weake through the flesh There is much diuersity in the reading of these words That of Camerarius is very plaine but the best and plainest is that of his Maiesties translation which I follow In these words of the Necessity are two things 1. Something vttered of the Law viz. that it could not deliuer vs. 2. The reason Because it is weake through the Flesh This is brought in by a Prolepsis Thus. What needs deliuerance by Christ seeing wee haue the Law which promiseth life to the obseruers If the Law be able to deliuer what need Christ If not able what auailes the Law To this Paul answeres by a Concession That indeed the Law is not able and therefore GOD sent his Sonne to do that which was impossible to the Law This then is affirmed by Paul that the Law cannot iustifie and deliuer Acts 13.38,39 Heb. 7.18 Q. What vse then of the Law A. Very great It teacheth vs Gods will concerning Obedience it shews what is right and wrong It is a Schoole-master to bring vs to Christ and the Gospel So that though the Law cannot saue vs yet neither can the Gospel without the Law which Ambrose elegantly sets forth by a similitude of the vpper and nether Milstone The Law saith he Ambrosius Ser. 29. per. totum is as the nether-Milstone which is slow and stirreth not the Gospell quick as the vpper-Milstone without which the nether-Milstone may seeme vnprofitable Yet cannot the vpper grind without the nether but both together make good Meale So Iustification as fine Flower is between the Law and the Gospell prepared for vs. Seeke not Iustification by the Law This were to seeke Life in Death Heauen in Hell Saluation in Condemnation There are two things necessary to saluation Iustification and Sanctification The Law can giue neither of these Pardon sinne it cannot Deut. 27.26 for it is the Office of the Law to curse transgressors Renew vnto holinesse it cannot though it can command vs to be holy The Law is holy in it selfe But to bee holy and to make holy are two things That the Law is in This the Law is impotent Vaine therefore is the hope of many who thinke to be saued only by their good seruing God and their iust dealing and that their good deeds shall preuaile against their badde For first our best deeds haue so much defect that though in some consideration they might bee worthy yet in other they stand in need of pardon Secondly all our good deeds though wee had as many as Abraham are of finite perfection and therefore cannot satisfie for the least sinne whereby an Infinite Maiestie is offended Thirdly if wee could doe good perfectly yet such doing is duty and duty dischargeth no debt In that it was weake through the flesh The Law cannot deliuer The reason because it is too weake How comes it to bee weake It is weakened through the flesh That is corrupted sinfull rebellious nature The Law is not weakened either in Precept or in Doctrine but onely in Iustifying of Man and this not in it selfe but by accident because wee are naught and not conformable vnto it If wee could perfectly keepe the Law it were as able to iustifie vs as euer There is no fault then in the Law but in vs. A blind man cannot see though the Sunne shine most cleere The fault is not in the Sunne but in his blind eyes So that wee are not benefited by the Law is our fault not the Lawes A cunning Caruer can cut the similitude of any Creature but not on a Rotten sticke yet no imputation to the Caruer So the Law hath skill to Iustifie but cannot doe this feat in our Rotten Nature doctrine The Law cannot iustifie vs because we cannot perfectly keepe it 2. Chron. 6.56 Iam. 3.2 Question How can we be guilty of the breach of that Law which is vnpossible for vs to keepe Ans 1. It is vnpossible here but in heauen it will be possible 2. It is possible to the Elect in regard of Christ in whom they haue fulfilled it 3. It is possible in regard of perfect obedience begunne in this life most certaine to be perfected after this life Yet it is impossible for Iustified men in This life perfectly to keepe the Law in themselues though the Councell of Trent haue determined it possible Concil Triden Sess 6. Can. 8. and wee also are bound to this impossible Law and that Iustly The Reason is Because to Adam in whom we were it was at first possible and by his transgression in whom wee sinned it became impossible So that God may iustly require it now of vs as a man may iustly require a debt of him who through his Ryot and Luxury hath made himselfe vnable to pay it A King loseth not his authoritie to command because some refuse to obey him nor God his right to command though wee by our naughtinesse haue made our selues vnable to performe his commands That seeming Contradiction attributed to Hierome is true on both parts Cursed is hee which saith God hath commanded impossibilities and Cursed is he which saith the Law is possible Vse 1. Thou failest in thy obedience yet if thou beleeuest and thy heart be vpright be of good Comfort Nor Abraham nor Dauid nor any of the Saints did perfectly keepe the Law or were saued by their Workes but by their Faith Doest thou beleeue and endeuour with an honest heart to obey though in much weaknesse Thou shalt be saued as well as Abraham For he hath the perfection of the Law which beleeues in Christ But thou wilt say that thou art vnworthy 'T is true So certainly was Abraham Let thy faylings humble thee and seeke for increase of Faith Vse 2. The Law is weake to saue so much as one but it is strong enough to damne thousands Remember that If thou beest a Blasphemer a Drunkard c. thou shalt finde it a Gyant If thou hast but one sinne vnrepented for it will
condemne thee Vse 3. The Law was giuen to Adam as a Rule to Direct him to Heauen It is weakened by thy euill corruption which weakens also the Gospell making that a sauour to death which is appointed for a sauour of life Bewayle thy corrupt nature and seeke Renouation God sending his owne Sonne in the likenesse of sinfull flesh and for sinne c. In these words to the end of the fourth Verse is declared the meanes or way whereby we are deliuered from the power of sinne and so from Condemnation This Declaration containes a double Effect of God The first is the sending of his owne Sonne c. the second The Condemning of sinne c. Both these are amplified from their End verse 4. First of the first Effect In which we haue foure things 1. The Persons 1. Sending 2. Sent. 2. The Act Sending 3. The manner In the likenesse of sinfull flesh 4. The End to take away sinne 1. The Person Sending God the Father so heere to be taken though it were the worke of the whole Trinitie because of the Relatiue Sonne The Person Sent The Sonne noted by this possessiue His Owne For God hath diuers Sonnes by a Superlatiue Grace As Angels and Men. The one by Creation the other by Adoption None of these are sent Ioh. 1.14 but his Owne Sonne by Nature his onely begotten 2. Sent How can the Sonne be sent without a Separation from the rest of the Persons or a Diminution of his owne excellency The Answer is that Christ is to be considered two wayes As God and as the Mediator of God and Man And this sending to be meant not of a locall motion from Heauen to Earth but of his manifestation in the Flesh Sent saith one Aquinas not that he might be where he was not but that he might bee in the manner that he was not that is visibly in regard of his assumed Flesh 3. In the likenesse of sinfull Flesh Flesh is not here to be taken for Corruption but for the substance of mans Nature The word Likenesse is not to bee attributed to Flesh but to Sinfull Not flesh in likenesse For that was the Heresie of Marcion but sinne in Likenesse He had true Flesh but No Sinne. In regard of the Substance of the Flesh it was True In regard of the Euill Qualities it was like He was Counted a Sinner and Condemned as a Sinner but he was no Sinner He could be weary sleep be hungry and dye but he could not Sinne. And for Sinne that is for the taking away of Sinne to bee a Sacrifice for Sinne. The meaning It was the will of God that Christ should take our Nature vpon him but without Sinne and therein make satisfaction for vs and so free vs from sinne and death So that these words are as we may say a Commission from God the Father to Christ In which are three things 1. The Author God the Father 2. The Committee Christ the Sonne 3. The Summe and Contents of the Commission in two Clauses The first to take our nature vpon him The second in that Nature to take away sinne The first part shewes his Nature The second his Office In the first is the Doctrine of his Incarnation In the second the Doctrine of his Passion doctrine D. Of the first part Iesus Christ came into the world and was incarnate of the Virgin Mary not of his own will and yet not vnwilling but by the will appointment and decree of his Father Gal. 4.4 Ioh. 8.42 Quest Was not the Virgin Mary a sinner Answ Yes Quest How could he then take flesh of her without sinne A. By the operation of the Holy Ghost ouer-shadowing her Vse 1. Sending his owne Sonne Christ then had a Being before hee was incarnate The Mission is not his Incarnation but being sent he was Incarnate Vse 2. There are two Natures in Christ The Diuine for he is Gods owne Sonne The Humane because in the Likenesse of sinfull Flesh and both these personally vnited For the same Sonne sent forth is sent in the similitude of sinfull flesh Vse 3. Christ had no sinne of his owne called therefore the Immaculate Lambe He had our sinnes by Imputation Heb. 4.15 1. Pet. 1.19 Vse 4. God sent his Sonne out of his owne bosome without our Counsell we inquired not after it we desired it not much lesse deserued it All our Saluation is wholly of God Vse 5. Christ is God How darest thou then despise his Word and Sacraments How darest thou by Swearing Lying Drunkennesse c. offend him He is the Lord thy God Psal 45.11 Ioh. 15.20 therefore beleeue thou in him and worship him Christ is man This is comfortable Art thou poore despised afrayd tempted weake So was thy Lord Christ being Man And the Seruant is not aboue the Master Christ was Man Not a man of Steele but a weake man Not sencelesse but sensible of miseries Pouertie could lay hold on him Hunger bite him Sleepe and wearinesse ouertake him Blowes and Buffets light on him The Diuell could tempt him Death could feare him yea hold him for a time The Graue could swallow him He knowes what all these meane What a vile Tongue a false Accusation a smiting Hand a cruell and partiall Iudge can doe How Pouerty Temptation Death can terrifie and amaze In thy trouble therefore flye to him bee not afrayde He cannot forget what it is to be troubled and remembring hee cannot but haue compassion and bee touched with the feeling of our Infirmities who was so subiect that hee might bee mercifull and succour vs that are tempted O sweet Heb. 2.17,18 4.15,16 reade the places that hee might haue compassion and that hee might succour vs. When thou art sicke thou saist O if you knew what I feele you would pitie mee and seeing others pained as thou hast beene thou art moued to pitie them from thine owne experience Remember Christ knowes thy misery and hath felt a thousand times more Goe boldly to him for Comfort Vse 6. Christ was tempted and afflicted but sinned not Nothing could make him sinne Do thou in like manner Let not pouertie wrongs any tentations make thee offend God that being like Christ thy Head in holinesse thou maist be like him also in glory Doct. of the second part God sent his own Son to take our Nature vpon him For Sinne. that is to take away sinne Ioh. 1.29 The principall thing in this Doctrine is that This was committed to Christ and enioyned him of his Father Esay 61.1,2,3 Which Christ applies to himselfe Luke 4.21 As Kings Priests and Prophets were of old so was Christ hereto anointed and appointed Yea to this Commission as Gods owne Act and Will God hath set his Seale Ioh. 6.27 And Christ himselfe vndertakes his Office with an Oath Heb. 7.20,21 Vse 1. God hath thus solemnely commanded his owne Sonne this seruice To take away our Sinnes and to Saue
vs. Art thou afraid of Damnation because of thy sinnes Bee of good Comfort Thou hast Christ for thy Aduocate 1. Ioh. 2.2 If we be to sue downe a Commission we desire to haue the wisest and ablest men to sit vpon it If we haue a suit at Law wee couet to get the best and learnedest Councell and in most fauour with the Iudge Now wee haue a suit for Saluation wee haue strong Aduersaries The Flesh the World the Diuell the Law Who shall be our Man of Law to plead for vs Shall an Angell No we haue Christ himselfe the Lord of Angels The wisest for hee is the Wisedome of his Father and most in fauour with the Iudge for in him is God well pleased And indeed Christ hath taken our Matter vpon him God hath retained him for vs. How then shouldest thou not haue the Sentence passe on thy side Committit se homo viro disertae linguae non perit committis te Verbo periturus es Aug. Thou committest thy other causes sometimes to a man and speedest if thou committest thy selfe to that Word canst thou perish He knowes the moment of thy cause and the reasons whereby he should perswade It stands him vpon that thou preuaile because thou art of his bone and his flesh Be sure to bring him his Fee that is Faith Repentance and Obedience and thou canst not lose the day If thou canst beleeue hee can saue thee nay he must it is his Office God hath inioyned him and hee is faithfull as Moses nay more faithfull Moses as a Seruant he as a Sonne Let him that hath an Office Heb. 3.2,5,6 Rom. 12.7 wait on his Office saith he to vs and can hee neglect his Office Reade Ioh. 6.37,38,39,40 It is the will of his Father which hee alwayes delighted to obey that hee should cast away no poore Sinner which beleeues and repents Goe therefore thou Penitent Soule to Christ desire him to doe his Office to take away thy sinnes and comfort thee Hast thou no feete Hast thou stumps Creepe to him It is as possible for him to reiect thee as it is possible for him to be vnfaithfull Vse 2. Seeke not to the Virgin Mary to Angels or Saints for Saluation it is not their Office but Christs Hee offers it thee in his Word see thou refuse not to receiue it This refusall brought wo vpon Corazin and Bethsaida Mat. 11.21 Yea the dust of the feet of our Preachers is to be shaken off as a witnesse against such as contemne the grace offered in the Gospell and it shall bee easier for Sodom and Gomorrah then for such Mat. 10.14,15 Let vs not then harden our hearts any longer but while hee speaketh let vs heare his voice while hee calleth let vs make obedient answere while he stretcheth out his hands let vs runne into the Bosome of his mercy that we may be saued Amen Condemned in the flesh The former effect was a Commission from the Father to his owne Sonne In these words is the second effect containing the Returne of the Commission All Commissions speed not This sped according to the intent of the granting for sinne was condemned and taken away In this effect are 4. things First the Efficient God Secondly the Action Condemned Thirdly the Obiect Sinne. Fourthly the Subiect in the Flesh God the Father as before Condemned To Condemne is an Action of a Iudge giuing sentence against a guilty Person So is it not heere for sinne is not guilty but makes guilty Condemnation is also many times taken for the punishment which the delinquent condemned suffers neither is it so here but after a similitude as condemned Persons executed cease to bee and are taken away so Sinne is taken away Tollūtur èmedio * Beza Some expound it Hee abolished it Caluinus Some Hee abrogateth the power and reigne of it as a man hanged loseth his Offices Aquinas He weakened Ambrose Hee tooke away the authority of sinne So Martyr Hee put out of authority and Office as if the King should take away his Commission from a Subiect and disgrace him So God by Christ put sin out of Office with all the reproach that might be As Souldiers and Captaines are sometimes cashierd and sent away disarmed so Christ hath cashierd this Captaine Sinne. 3 Sinne That is All sin whatsoeuer had any consideration of sin Originall with the fruit which is Actuall sin and both these with the effect which is Condemnation Hee condemned and abolished it in regard of dominion and damnation and so it answeres vnto the freedome spoken of in the second verse 4 In the Flesh Flesh heere for the nature of Man which Christ assumed The Article would heere be expressed in That flesh The Syrian Translator In His flesh The sense Wee are freed by the Law of the Spirit of life which is in Christ for He abolished sinne in his Flesh so that wee being Flesh of his Flesh and Bone of his Bone must needs also be deliuered doctrine God by the death of his Sonne which Hee did suffer on the Grosse in our Nature hath so taken away and abolished sinne that it cannot rule in vs heere nor condemne vs heereafier Esay 53. Iohn 1.29 Heb. 2.10 to which adde Heb. 5.9 Vse 1. Sinne was condemned in the humane Nature of Christ not in the Diuine for that is impassible but the Person must bee Diuine For neither Men nor Angels could haue borne the punishment of sin but themselues must haue beene for euer condemned withall To sin is Mans worke But to condemne sin is Gods worke Q. Why did not GOD pardon sinne at once and spare his own Sonne A. The threatning Gen. 2.17 required that Man must dye for his transgression which if hee had done in this owne person he could not haue been saued Neither indeed is it to be imagined that God can forgiue sin without satisfaction to his Iustice not for any defect of power but for the perfection of his Nature which cannot but hate and punish sin Nothing is impossible to God 2. Thes 1.6 but that which hee willeth not and hee cannot will that his Iustice should be vnsatisfied Q. How can the Temporall punishment in the Flesh of Christ satisfie for the Eternall to be suffred by vs A. Though he suffred not long yet he suffred much And though the Action or rather Passion was of short continuance yet the vertue is euerlasting and infinite sutable to his Person which suffred who is Infinite Vse 2. Sinne is fully destroied because it is Gods worke and iustly because condemned And Beleeuers cannot iustly be now condemned because Christ hath payd the Debt Sinne is condemned our greatest enemy What should let vs greatly to reioyce If a man in authority being our vtter enemy should bee imprisoned put from his place and made Iacke out of Office as wee vse to say it would make vs exceeding glad or as if thou hadst a
by the sent and betweene Gall and Hony by the taste so it 's easie to discerne a spirituall man from a carnall by their sauour Dost thou most mind affect sauour earthly and carnall things This shewes thy dung-hill disposition for Spirituall men seeke and mind things aboue Euery thing liues according to his kind the Horse in the Pasture the Fish in the Water A Fish cannot liue out of the Water so talke of good things to a carnall man he presently fals asleepe or railes for hee 's out of his Element but to a Spirituall man such things are a delight As in dyet that which is one mans meat is another mans bane because of the difference of their temperature and constitution So is it here Examine thy selfe in particular The hearing of the Word Prayer c. are Spirituall Is the Word as sweet to thee as the Hony and the Honie-combe as it was to Dauid And is thy Soule neuer at rest till thou canst find opportunity to powre out thy heart to GOD in Prayer Thou art spirituall these things are most tedious to a carnall man Drunkennesse Idlenesse Vanity c. are things carnall Doest thou account that day as lost wherein thou meetest not with thy Consorts to haue fellowship in such things Flatter not thy selfe thou art surely carnall For a spirituall man hates these things and all his delight is in the Saints and in them which excell in Vertue Vse 3. Hee that would sauour spirituall things must be renued by the Spirit of God As he that is Aguish thinks sweet things bitter but being in health tasts euery thing aright So if thou wouldest sauour good things purge out that same choller and ranknesse of corruption which hath infected thee Many think that the priuiledges of Regenerate men belong to them because now and then they goe to a Sermon though they find no more sauour in it then in a dry Chippe No no Thou mayst heare many Sermons and yet haue a carnall heart of thine owne which if occasion serue will shew it selfe As Water-fowles hatcht vnder a Land-fowle a while remain with their damme but anon runne into the Water according to their kind So if the nature and disposition of the heart be not changed wee cannot sauour and take pleasure in good things As a Hare when she is hotly pursued and hunted plies her to some beaten-path not for any loue she hath to it but that there by the feet of passengers shee may lose her sent so many will be in the Church paths not for any Deuotion but that the filthy sent of their carnality might not be discouered Plutarke laughed at such who would be accounted as wise as Plato and yet in the company of Alexander would bee drunken Desirest thou the reputation of one godly and religious Professor Though thou commest to Church and ioynest in Prayer c. thou shalt neuer attaine it so long as thou wilt sweare lye be drunken or any thing for company It s another manner of thing to bee spirituall Wee cannot bee a Lyon in the Forrest and a little Dogge in a Ladies lap There must be a change of nature seeke this VERSE 6. For to be Carnally minded is Death but to be Spiritually minded is life and peace AS Adam hauing sinned the Angell kept the way of the Tree of Life so our Apostle keepeth vnrepentant sinners from the Consolation before propounded Such consolations belong not to wicked men The Argument to proue it was Those which are contrary obtaine not like condition But the wicked and godly are contrary This Minor was partly shewed Verse 5. from their contrary dispositions and is more declared in this Verse from their contrary Ends. Death and life are immediately contrary But these are the Ends of the Wicked and Godly Therefore the Ends of Wicked and Godly men are contrary To be Carnally minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figmentum cordis The word signifies the act of a Carnall minde comprehending thoughts desire discourse Moses calleth it that which the heart fashioneth Gen. 6.5 8.21 Is death By a figure Meton Effecti bringeth causeth or endeth in death For death is the end of sinne though not the end of a Sinner A wicked man sinnes not purposely that hee might be damned but damnation followes his wicked doings As a man many times seeking for one thing findes another so wicked men in their sinning seeke another thing The Adulterer his pleasure the Couetous Riches c. but they find another thing that is Death To be spiritually minded That is the Cogitations deuices desires actions proceeding from the spirituall part Is life and Peace that is bringeth happinesse and peace with God and our owne Consciences doctrine The sense and Doctrine Whatsoeuer the flesh or corruption doth mind sauour desire endeuour seeke act bringeth death and so on the contrarie for the Spirit that is the Regenerate part Gal. 5.21,23 The fruits of the flesh exclude vs out of Heauen the fruits of the Spirit exclude the Curse of the Law The more flesh the neerer Hell the more Spirit the surer and neerer Heauen Gal. 6.7,8 As hee that soweth Wheat reapeth Wheat not Barley so if we sow to the flesh we reape Corruption if to the Spirit life euerlasting Vse 1. True wisedome is that which hath the fauour of God and life following it We say many times of a wild gracelesse yong man He hath a good wit a Naughty wit wee should say because being vnsanctified it bringeth death We say also of a Couetous man O a very wise fellow wee should say a very foole For what wisedome can it be for a man to damne his soule by his courses If a man would iudge of wise men without the Word hee might imagine that our wittie Politicks and Carnall men had all the wit and that Spirituall minded men who neglect the present good things were little better then Fooles Indeede Carnall men thinke Spirituall men to bee Fooles but Spirituall men know Carnall men to be so For true wisedome is to feare God which while Carnal men want they cannot be truly wise The Word sometime calls wicked men wise but with a restriction in their generation to doe-euill according to the flesh c. Luke 16.8 Ier. 4.22 2. Sam. 17.23 Thus was Achitophel a deepe Politician but dyed like a Foole in a pettish humour hanging himselfe Therefore Salomon almost alwayes calls a wicked man The Foole. Some thinke it a point of wisedome to beleeue nothing which they cannot fathom with their owne Reason as the Corinthians doubted of the Resurrection but Paul saith to such a one Thou Foole or O Foole. 1. Cor. 15.36 Some thinke it a glory to differ from other in opinion and to contrary them as the Galathians in the point of Justification Gal. 3.1 but Paul cals them fooles for their labour Pharao seeing the children of Israel to increase Exod. 1.10 said he would deale
of God and goldlinesse as they came into the world Olde age will steale vpon thee Before it comes learne to liue well when it is come learne to dye well nay alwaies meditate thou of death it will cut the combe of thy pride and make thee neither to glut thy selfe with pleasure nor to be greedy of the world For thou must Dye And I counsell thee to dye quickly vnto Sinne that thou mayst liue euer in righteousnes and euerlasting glory But the Spirit is life for righteousnesse sake Now of the Correction Where wee haue 1. The Thing Life 2. The Illustration 1. By the Subiect The Spirit 2. By the Signe For Righteousnesse sake But the Spirit The Regenerate Spirit say some a Chrys The Regenerating Spirit say b Martyr Aretius others but in my opinion it is better taken for the c Beza Soule because so it holds best correspondence with the words of the Concession yet if we so take it both the other must be supposed For hee meanes such a soule as is Regenerate by the Spirit Is life If Spirit be taken for the Regenerate part Then is made to liue If for the Holy Ghost then quickneth and maketh to liue if of the soule then Is life signifieth liueth for euer For Righteousnesse sake of Christ Imputed to vs Inchoated in vs. That the Cause this the Signe of this life doctrine Though the bodies of the Regenerate be subiect to mortalitie and death yet their soules are not but they doe now liue and shall for euer for Righteousnesse sake Gal. 2.20 Stephen dying saith Lord Iesus receiue my Spirit Act. 5.59 This is confirmed also by the desire of all the faithfull Abrahā is said to be gathered to his Fathers Gen. 25.8 not his body for they were buried in Chaldea he in Canaan but his soule Vse 1. This Confutes beastly Epicures and Atheists who hold a death of the Soule Of which number was I thinke that Lymb of the Pope or of the Diuell which you will the Cardinall of Burbon who said he would not giue his part in Paris for his part in Paradise Vse 2. Thou art pressed with the weight of Sinne Bee of good Comfort Though Sinne cling about thee as Iuy yet by the Spirit of God thy Soule shall liue yea then more when thy Body dyes Iohn 3.36 We are not called forth by that Spirit to destruction but to victory Thou hast euen here euerlasting life And truly hee that hath it not here in the inchoation of it shall neuer haue it in Heauen in the perfection of it This is that which enables vs to ouercome the feare of death Wicked men are afrayd to dye yea they would liue here for euer because they haue no assurance that when they dye their soules shall ascend into Heauen But Gods Children though they feare death yet they ouercome that Feare and desire to dye being well assured that by death their soule as a Captiue shall be deliuered out of Prison and as a Bird escape out of the Cage of the Body into the celestiall Paradise as the Soule of Lazarus not so the soule of Diues which went into euerlasting tormenting flames Vse 3 There are Liuing Soules and there are Dead soules That Soule which hath the Spirit of Christ is a Liuing soule that which hath it not is a Dead soule For as the Soule is necessary to the life of the Body so the holy Spirit to the life of the Soule As the body without the Soule is dead from naturall Actions so the Soule without Christs Spirit from spirituall The Body dyes when the Soule leaues it The Soule dyes when God leaues It Bernard There are two Mansions or Roomes of the Soule The lower which it gouernes which is the Body the vpper wherein it resteth which is God She quickneth the Body God quickneth her She is better then the body God is better then she Therefore Paul saith that widowes liuing in pleasure are dead while they liue 1. Tim. 5.6 Dead not concerning the substance of liuing but the Quality not that they should not be but not be blessed Looke now to thy Soule is it dead or aliue Life of the body is discerned by sense and motion so in Proportion that of the Soule What knowledge hast thou of Spiritual things What taste and delight hast thou in the things of God Dost thou heare and feele that which is spoken out of the Word If not thou art Dead He that is onely asleepe by great noyse and blowes may be wakened Thou art not by the trumpet of the Word nor by the scourge or diuers crosses Certainly thou art dead Art thou starke and stiffe not stirring hand or foote in any good duty Alas thou art dead yea hee is not more dead that is put into his graue then thou art Thou feelest it not The more miserable art thou Thou shalt feele it and when thou dyest before thy Executors can carry thy body to the Graue thy soule shall bee carried to hell by the Diuell Hence is it that the Death of the wicked is called a very ill death We lament the bodily death of our Friends here is cause of lamentation when their soules dye also If a house be burnt with the goods all haue compassion but if the Owner also his Wife and Children be consumed with the fire wee cry out Alas So when the soule and all perishes here is matter of griefe For this as many thinke was Dauids mourning for Absalon 2. Sam. 18.33 because as his body hung fearefully on the tree so his soule might hang in hell for ought hee knew O what a sweet Comfort is it ouer our Friends departed if they haue dyed well with tokens of Grace Labour thou for such a death and be carefull for thy soule A dead body is a gastly thing to behold a thousand times more vgly if it could be discerned with bodily eyes is a dead soule such is euen like the Diuell VERSE 11. But if the Spirit of him which raised vp Iesus from the Dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies e Or because of his Spirit by his Spirit that dwelleth in you THe second Consolation in this Verse As the former shewed the happinesse of the Godly in regard of their soules so this in regard of their bodies and it is inferred by an Occupation from the words of the 10. Verse thus I confesse Paul might some say that the soule liues but the Body is turned to dust and perisheth Nay saith Paul Euen the body shall be raised vp and quickned that the Regenerate may be happy in body and soule These words haue two parts 1. A supposition If the Spirit c. dwell in you 2. A Conclusion Hee that raised vp Christ c. If This Conditionall is not to be taken as if the Apostle doubtingly did suspend his Iudgement or call into
Obedience of Christ God accepts of a willing minde for the deede There is great difference betweene debts owing to men and owing to God The more wee pay of our debts to men the lesse we haue but the more we pay to God the more we haue and are the better able to pay The more thou prayest the better able thou shalt be to pray c. VERSE 13. For if yee liue after the Flesh ye shall dye but if ye through the Spirit doe mortifie the deeds of the body yee shall liue IN the 12. Verse the Apostle had an Argument ab aequo honesto which were enough to perswade but in this Verse he more strongly vrgeth it Adhibet calcaria sortiora Martyr The Argument is drawne from the contrary Ends of obedience and disobedience and so containeth two Arguments the one a Cōmination in the first part of the Verse the other a Promise in the latter both Conditionall as all Promises and Threatnings are If yee liue after the Flesh Following the lusts of your corrupt heart Yee shall dye Not onely the death of the body in the separation of the soule from it but of the soule in the separation of it from God Q. But why saith he Ye shall dye and not Ye shall bee damned in as much as that is chiefly meant A. Because the Spirit of God would driue men from Sinne by that which is most fearefull which is Death The remembrance of Death doth more forcibly moue the minde then the remembrance of Hell though hell bee a thousand times more grieuous then Death For our Affection is moued according to our knowledge of the thing That which most wayes is knowne affecteth most wee know hell onely by Faith but wee know death to bee fearefull by Faith by Reason and by Sense By Faith because the Scripture declares it By Reason because it is a separation of things so neerely and naturally ioyned and consenting By sense because we feele it growing vpon vs euery day But if yee mortifie that is beate downe cut off cast away cause to dye a Metaphor taken from Surgeons who before they cut off a Limbe mortifie the place The deeds of the body That is Actions and Affections but actions are named because by actions affections are manifested The body is either taken for Corruption or rather euill deeds are called the deeds of the body because the body is the instrument of working them By the Spirit Sarcenus That is the helpe of the Holy Ghost or by the Regenerate part Ye shall liue Eternally in happinesse Of the which Sanctitie is the way This life scarce a shadow In the latter part there is the Promise Ye shall liue The Condition If ye mortifie the deeds of the body by the Spirit Where 1. The action mortifie 2. The Obiect The deeds of the body 3. The meanes By the Spirit doctrine Saluation is promised on the Condition that we liue not after the Flesh but after the Spirit Rom. 6.22 Gal. 6.8 Vse 1. A hard thing it is to forsake sinne it is mortification It is hard for old friends to part wee lay together in the same wombe and it hath beene our vnhappy play-fellow and companion euer since wee were borne Yea sinne stickes as fast in our nature as a tooth in our heads or our soule to our body as we cannot part from these without paine so neither from Sinne. It is the nature of Sinne not to bee driuen away without force and violence A few angry lookes and sharpe words will not doe it You may rate away your dogge but sinne will not stirre for words as appeares in many who will speake bitterly against their sinnes and themselues with Beast Wretch c. and yet anon to the practice of them When thou hast to deale with Sinne haue no compassion but fight against it with a bloudy and cruell mind So much as thou sparest it so much thou hurtest thy selfe 1. Sa. 15.20,23 1. Kin. 20.42 Saul spared Agag and Ahab spared Benhadad but it was their ruine so if thou sparest sinne it will cost thee euen the Kingdome of Heauen Kill therefore thy sinnes or they will kill thee It is a case of life and death Be carefull Old wounds must haue strong medicines O what adoe haue wee with Pride Hypocrisie Couetousnesse Lust Hee that fauoureth these let him want fauour Vse 2. The deeds of the body are mortified by the Spirit Wee doe the worke but by the power of the Spirit The strength vnto mortification is put into vs from Heauen We are as able with our little finger to shake the foundation of the earth as to shake out sinne by our owne strength He that goes among Lyons must needs be torne in pieces Sinnes are Lyons Hee that stands vpon the shore when the tide comes thinking to beate backe the water with his hand is soone eaten in and drowned Sinnes come vpon vs as waues we must drowne if God help vs not By Gods helpe the walles of Jericho fell downe Samson kild a Lyon and Daniel is safe in their very den and Moses diuides the Sea So mortification of Sinne is possible by the helpe of the Spirit otherwise impossible When therefore thou feelest Pride Couetousnesse Lust growing vpon thee begge the help of the Spirit or else thou art vndone Pray with the words of Iehoshaphat 2. Chron. 20.12 O Lord God there is no strength in me to stand against these sins neither do I know what to do but mine eyes are toward thee Vse 3. If you mortifie he speakes to them which had mortified sinne before they must continue so doing In this life thou shalt neuer want something to be mortified Hast thou begun to repent Neuer giue ouer so long as thou hast a heart to sigh for thy sinnes We weede our Gardens and are euer weeding Sinnes are ill weedes and grow apace our hearts are a Step-mother to Goodnesse and a naturall mother to Vice therefore be alwayes dealing with it The Captaine that batters the Enemies Fort a day or two and then giues ouer giues the more courage to the enemie and loseth his labour So is it if wee continue not our course of mortification Elisha was angry with Ioash for smiting the ground but thrice with the arrows 2 King 13.19 O saith be thou shouldest haue smitten fiue or sixe times and then thou shouldest haue smitten the Aramites till thou hadst consumed them So leaue not thy sinnes till thou hast consumed them lest they consume thee Vse 4. There is a necessity of mortification the want wherof brings a Necessity of damnation Those things which God hath ioyned no man can part Hee hath ioyned vnmortified sinnes and death together they cannot be parted When thou goest to buy a commodity if the price bee great thou forbearest and shalt thou fly vpon sinne knowing what it will cost thee If Iudas had knowen as much before he betrayed his Master as hee
Christ but as the Thiefe hath the True mans purse Alas what shall it profit him when hee shall come to hold vp his hand for his robbery So if thou haue not Christ thou art an vsurper euen of that which thou possessest by a lawfull ciuill right and shalt be called to account for the same Thou mayest haue gold and siluer without Christ but no comfort without him Whom if thou hast thou mayst eate with peace and drinke with peace and with peace and comfort possesse gold siluer house lands rich apparell for they are thine owne in Christ If thou beleeuest thou canst want nothing which is good for thee for all temporall blessings and spirituall are annexed to the person of Christ whom they possesse by Faith Walke therefore cheerefully in thy calling and be not anxious nor disquiet thy selfe with carking care Quid haesitas super possessionibus horum Dominum omnium habeas Chrysost What doest thou doubt about possessions when thou possessest the Lord of all Hee that hath giuen that which is greater to his enemies how should it bee that he should deny lesser things to his friends The Prodigall Childe doubteth not of bread inough if hee can obtaine his Father So we can be in no want if we want not Christ VERSE 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth IN this Verse Paul begins to arme Gods children against the second sort of speciall tentations which arise from the presence of euill This euill is either in our selues in the Creatures or supposed to bee in God In our selues our sinnes In the Creatures violence and death In God mutabilitie of his loue The first of these is remoued in this Verse and the next namely that which ariseth from our faultinesse For our sins there are two that hurt vs. 1. The Accuser 2. The Iudge In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes In the 34. verse that No Iudge In this Verse is a Position set downe by way of Interrogation and a Reason The Position None can accuse the Elect. The Reason because God Iustifieth them Some reade all in both these Verses 33 34. with Interrogation thus Who shall accuse Shall GOD which Iustifieth c. But our reading is best and most approued Who In generall Who What Diuell or Man Sarauius Shall lay to the charge Shall accuse shall sue shall call into the Law shall endite shall arrest that he may accuse This is very Emphaticall There is no place for accusation much lesse for finding guilty and condemning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what should Gods children be accused Of old sinnes not of false things but of such whereby Satan and our Consciences the Accusers may bring vs to desperation The Elect of God The Election saith Chrysostome not well Ambrose giues the sense thus None can or dare retract the Iudgement of God for he confidently prouoketh all Aduersaries if they dare come forth to accuse not that there is no cause but because God hath iustified vs. Therefore it is here subioyned as a Reason It is God that iustifieth They are iustified therefore it is vaine to accuse them and it is God that Iustifieth them If God doe it none can reuerse it for none is equall with God doctrine No Accusations can hurt or preuaile against them whom God iustifieth Esay 51.8,9 Vse It is ordinary for wicked men to traduce and accuse the Children of God of hypocrisie pride couetousnesse c. But whom doest thou accuse Euen those whom God iustifies It is false that thou chargest them with all or it is True If false then thou art a Slanderer If True then thou shewest thy selfe malicious to impute and to obiect that which God hath pardoned and of the which hee hath acquited them Take heed thou playest not the Diuels part who is stiled the Accuser of the Brethren As it was said to Peter That which God hath cleansed account not thou vncleane So them whom God iustifieth take heed thou accuse not No accusation can hurt beleeuers Who shall accuse them Who Inow I warrant you The Diuell and wicked men who will sift vs as a man sifts his corne and search into vs as Laban searched Iacobs stuffe and when they can finde nothing worthy of Accusation they will inuent false things But thou wilt say Alas that which the Diuell and the world accuse me of is too true mine owne conscience also accuseth me Be it so but doest thou beleeue and repent Then God Iustifyeth thee not onely from false but against true accusations Bee they true or false they shall neuer hurt vs for he from whom there is no appeale hath acquited it Thou must neither deny nor forget thy guiltinesse that the more thou doest vnderstand thy disease the more thou maist praise thy Physician But if thou haue Faith which is the cause and Repentance which is the fruite of Iustification no Accusation can endan-ger thy peace Vse 3. Miserable art thou prophane wretch for as God will admit no Accusation against the Elect thus iustified and sanctified so he will refuse no iust and legall accusation against the prophane and obdurate which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion What must needs be the torment of thy soule when thine own Conscience the Law the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead Mala. 3.5 Nay God himselfe will bee a swift witnesse against thee Yea the very insensible creatures shall accuse the wicked The dust of the Preachers feete shall accuse the contemners of the Gospell Mat. 10. The couetous mans rusty gold and siluer Iam. 5.3 the Vsurers vniustly gotten goods shall accuse him Habac. 2.11,12 The drinke O drunkard which thou hast swilled in shall rise vp in iudgement and accuse thee If it be possible Repent that thy conscience may be freed from hellish Desperation VERSE 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh Intercession for vs. AS in the 33. verse Paul tooke away the danger of Accusation so in this he taketh away the feare of Condemnation Here are 2. parts 1. a Position None can condemne the Elect to condemne is to adiudge to death or other punishment This position is set downe by Interrogation for the more force 2 A Reason Which is because Christ is dead The Interpreters for the most part do place the force of the Reason in the Intercession of Christ which they oppose to Condemnation as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers Beza But vnder correction I thinke the reason principally to bee in the death of Christ by which we escape death and the Resurrection
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
Acts. Acts 5.41 Acts 16. Now the voice of Ioy belongeth to conquest this is notorious in some of our owne Nation as Farrar Hawkes This last was desired by some godly friends for their confirmation to giue some token when he was in the flames a strange time one would thinke to attend vpon signes or friends whether the paine were tolerable or no. Hee was bound to the stake fire put to the vvood it burnes it flames it consumes the flesh of this Saint his eyes start out of his head his fingers are consumed with the fire and when euery one thought him dead expecting the fall of his body Lo suddenly hee lifts vp his stumps and thrice as a famous Conqueror he claps them ouer his head Fox Acts and Mon. p. 1447. In this he was more then a Conqueror 2. In regard of their Tormentors Victoria abhinc pro quo certas Tertull. Apol. Victory is to obtaine that which we striue for Now what is the strife between the Christian and the Tormentor The Tormentor seeks to driue the Christian to deny Christ The Christian for all his torments the more confesseth him The Tormentor fumes and chafes signes that he hath not his will and therefore is ouercome The Christian reioyceth and is constant and therefore goes away with the victory Iulian the Apostata that sauage obtained not his purpose by his cruelty Nay one of his nobles at the tormenting of Marcus Bishop of Arethusa said vnto him Greg. Nazianz. orat 1. in Iulian. Imp. We are ashamed O Emperour the Christians laugh at your cruelty and grow the more resolute for these things are more fearefull to the tormentors then to the sufferers Euseb Eccl. hist lib. 5. c. 1. Also the Tormentors in the execution of a woman Blandina by name confesse themselues ouercome 3. In regard of them which are not conuerted for their patience and constancie haue conuerted many The occasion of Iustine Martyr his conuersion was the constancy and ioy he saw in the Martyrs who suffered for Christ This made him search into their Religion and searching hee found it to bee the right and dyed in and for the same So also an Eunuch vnder Sapores Souldane of Persia reuolting after profession made of Christian Religion was reconuerted by the constancy and patience of a Bishop at his execution after became a Martyr 4. In regard of the conuerted who by their patience are confirmed in courage so Paul saith His bonds were famous Phil. 1.14 so that many of their brethren were boldned thereby and dare more frankely speake the Word 5. In regard of their friends For they leaue a sweete memory betweene them wherein all their kindred boast and reioyce If any man suffer as an euill doer his friends are ashamed of him But it is accounted and iustly a credit to haue a Martyr of our owne Name and Stocke And we reade of Parents who haue encouraged their children to suffer thinking themselues much honoured to bring forth children to suffer for Christ Thus are the Saints in their sufferings conquerors aboue all others Vse 2. Christians are not to looke to bee exempt from troubles but they are sure to ouercome Formido sublata est non pugna Leo Ser. 7. de Ieiun 10. mensis Their Feare shall be taken away not the fight And it is more to be wished to suffer then to auoyd trouble It is as much for Gods glory to giue vs victory by suffering as to deliuer vs by miracle And therefore one saith that God did more gloriously triumph in Saint Lawrence his patience and constancie Rupertus when hee was broiled on the Gridiron then if he had saued his body from burning by a miracle Here must be remembred the resolution of three men Dan. 3. God is able to deliuer vs but if hee will not yet know wee will not forsake him Our eye must be on the prize to ouercome and otherwise not to be freed Vse 3. That wee may ouercome in our sufferings two things are requisite 1. Faith 2. A good Conscience as Saint Paul noteth 2. Tim. 2.19 Faith is that whereby we ouercome the world 1. Ioh. 5.4 This made the Martyrs such Conquerors And Cyprian reporteth of diuers Cypr. Serm. de lapsis who forsaking the Faith were giuen ouer to euill spirits and dyed fearefully As Faith is requisite so a good Conscience An euill Conscience makes vs dastards and cowards loth to suffer any death much lesse a death for Christ A good Conscience makes vs bold as a Lyon As all Samsons strength lay in his hayre so all our courage in both these Alas how would we grieue and cry shame of him which should renounce Christ and become a Iew or Turke Surely if thou hast an euill Conscience walking wickedly thou art in this danger if trouble should come Nay thou doest euen Now more deny Christ A more grieuous sinne it is in these dayes of peace to bee ouercome with Pride Whoredome Drunkennesse and so to deny Christ then to deny him in the dayes of persecution being ouercome with torments The Tyrant saith Deny Christ or I will burne thee hang thee c. Satan saith Follow thy Lust sweare lye bee vncleane c. and thou shalt haue a little pleasure In this case my opinion is that hee who obeyes the Tyrant sinnes lesse then he that obeyes the Diuell The Tyrant threats such things as force Nature The Diuell sheweth such things as please it and he can but sollicit and tempt ouercome he cannot except we consent Hee that suffers is compelled by feare he that is tempted yeelds of his owne accord and that to him from whom he is redeemed by Christs death Greater pardon is for him who denyeth Christ in torment then for him which assenteth to the Diuell to whom to giue credit is the vilest deniall In one of our Temples to heare Masse thou accountest as it is an abominable thing Maior venia debetur Christum in tormentis neganti quam sponte assentienti Zabulo Cyp. And yet in the Temple of God which is thy selfe thou worshippest Venus and Bacchus by Whoredome and Drunkennesse c. When wilt thou suffer for Christ Thou which wilt lye and forsweare for a Groat wilt thou sticke to deny Christ himselfe if thy whole estate should be in danger by it Thou which in an Ague wilt send out to the Diuell for helpe and ease wilt thou rather burne at a stake then renounce Christ Thou which by no Exhortation or Admonition wilt be perswaded to leaue thy pride wilt thou account thy selfe base for Christs sake No No. If such a time should come Thou wouldst turne Turke Iew or any thing rather then suffer death Therefore that wee may bee Martyrs if the fiery Tryall should come let vs now Martyr our sinnes Non potest habere Martyrum mortem qui non habet Christianorū vitam Aug. Epistola 61. There is a
Scriptures describe God angry with sinners Exod. 32.12 Numb 11.1 Psal 7.6 Vse Feare to offend God for hee can be angry and when angry who knowes the power of his wrath b Psalm 90.1 As his grace is incomprehensible toward his children so is his anger toward his enemies We desire his Grace let vs eschew his Anger Lord rebuke me not in thy wrath saith Dauid c Psal 5.1 praying more against that thē against bodily sicknes Gods frown is worse then any punishment yea then hell torments If his wrath be kindled yea but a very little blessed are all they that trust in him d Psal 2. vlt. Doe they prouoke me to anger and not themselues to their owne confusion saith the Lord e Iere. 7.19 For if the frowne of a Prince be the death of the subiect f Prou. 20.2 much more the frown of God who in very deed cannot frown as man but if any thing could make him frowne sinne would doe it it is so hatefull to him As Anger so Power is attributed to God but anger improperly this properly It is alwaies actiue in God In him is principium agendi not patiendi to doe but not to suffer for this argues defect as was said before This power is Almightinesse and it is absolute or ordinate By the first he is able to doe all he will and more then he actually doth will for as there is in God a knowledge of things which neuer were or shall be so is there Abilitie to do that which hee neuer will shall be done Hee can raise vp of stones children to Abraham and giue Christ more then 12. legions of Angels but we neuer read he did so By the second he can doe all he will notwithstanding all opposition and that in an instant Q. Can God doe all things A. It is a shamefull question for the Creature to mooue of the Creator Some things are in possible to God because he is God of which a pious obseruer of Gods maiestie would haue vs not to say God cannot doe them but they cannot be done Those things are impossible which any waies imply a contradiction * Aquin. as a thing to be and not to be at the same time for this is to make those things which are true in the same respect that they are true to be false g Audēter loquar Cū omnia possit Deus suscitare virginē non potest post ruinam Hieron in ep ad Eusta de virg Quisquis dicit Si omnipotens est Deus faciat vt quae facta sunt facta nō fuerint non videt hoc se dicere saciat vt quae vera sunt eo ipso quo vera sunt falsa sint Aug. lib. 26. cont Faust ca. 5. So God cannot ly or dy not for want of strength but because he wants no strength for these are works of weakenes not of power In these the affirmation hath the force of a Negation according to the thing Doct. There is in God an infinite power to doe what hee will Luke 1,31 Math. 19.28 Hee is called Almighty 2. Corin. 6.18 Vse This doctrine is like the cloud which was light to Israel but darknes to Pharaoh and his host If thou belongest to the Israel of God remember God is Almighty Many promise more then they can performe GOD can giue beeing to all his promises Pray vvith boldnesse trust on him with boldnesse whatsoeuer thy owne reason or the world obiect He is able to giue and to maintaine his gifts that thou mayst perseuere I know in whom I haue beleeued saith Paul 2. Tim. 1.12 In vvhom Paul In him who is able to keepe my soule saith he With this Christ comforts his sheepe Iohn 10.29 My Father is stronger then all and none can take them out of my Fathers hand If thou beest profane remember that God is able to make good all his Threatnings Doth it not affright thee to consider Doth it not make thy heart to shake Vana sine viribus ira Anger without power is in vaine but God hath anger and power O humble thy selfe to this Almighty Iudge of the world who infinitely hates is offended with sinne and hath infinite power to execute his vengeance and displeasure vpon sinners Let all the ends of the earth feare him so doth our blessed Sauiour admonish Math. 10.28 Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in Hell The matter it selfe in this end is that God lets vvicked men alone and suffers them to haue a being here which are not worthy to tread vpon the earth that all the world may take knowledge of his anger against sinne and of his power to execute the same doctrine God suffers Reprobates for the manifestation of his wrath and power for this he suffered the Amorites many hundred yeeres Gen. 15.13,16 To this purpose also is there a speech vttered by our Sauiour to the Scribes and Pharises and the rest of the Iewes me thinks it is a fearefull one Mat. 23.32 Fulfilye the measure of your fathers iniquitie They were monstrously wicked yet hee bids them go on to fulfill their measure Why That they may be made examples and that the world may ring of his iudgements which hee will bring vpon them for all the bloud which was shed vpon the earth from the bloud of Abel to the bloud of Zachary verse 35. Vse 1. There is no Iniustice in the reprobation of men because they deserue it and it serues to the setting forth of Gods glory and for the getting himselfe a name It is most necessary that the Iustice and Power of God should bee knowne but without the Decree of Reprobation and Execution thereof we could not so well know them A man may know the sweetnesse of honey by reading and by report but a fuller knowledge is attained by taste So wee may know the Iustice and power of GOD by his Word but when we see examples of these this experimental knowledge is farre more excellent Vse 2. Many times we see a wicked notorious wretch to bee aduanced to liue long to prosper and to enioy an ouerflowing cup of outward blessings while Gods children a great deale better men are poore despised and crossed on euery hand This is a sore tentation This is the Atheists Argument If there be a God or a prouidence Why doe his enemies prosper Why doth he not blesse his owne This posed Dauid Psul 73. and troubled Ieremy Ier. 12. But they and wee are taught that God heapes good things on wicked men not that hee likes their courses or had giuen ouer the gouerning of the world but to make them the more pregnant examples of his wrath and power and that his children are afflicted here that they may be prepared for the glory to come Grieue not then nor grudge at bad
faith 31. But Israel which followed after the law of Righteousnesse hath not attained to the law of Righteousnesse 32. Wherefore because they sought it not by faith but as it were by the workes of the law IN these verses is a collection wherein Paul answers an obiection which might be made against that which hee deliuered out of Osee and Esay and so prepares way for the matter of the tenth Chapter The summe of the Obiection is this If the Gentiles be accepted and the Iewes reiected then is the righteousnesse of the Law condemned To this Paul answers in part here more fully in the next Chapter Here are two parts 1. A Question What shall we say then 2. The Answere in all the rest of the words Q. If the Gentiles be receiued and the Iewes cast out what shall we say then A. This will we say quoth Paul That the Gentiles which followed not the Righteousnesse of the Law haue attained Righteousnes and the Iewes which followed the Righteousnes of the Law haue not attained to it The first part of this Answere is in the 30. verse vvith a Reason annexed Because they sought the Righteousnes of the Law by faith The second part of the Answere is in the 31. verse with a reason also thereof in the first part of verse 32 Because they sought it not by faith but by their owne works That these may the better be vnderstood let vs see what a Gentile is and what a Iew. A Gentile is described Ephe. 2.11,12 and 4,17,18,19 A Iew is one lineally descended of Abraham Isaac and Iacob who is circumcised and strict in keeping the Ceremoniall Law and also of the letter of the morall Law as appeareth by the young man in the Gospel Luke 18.21 Now this makes the matter the more strange that such deuout people so eagerly pursuing the righteousnesse of the Law should not be iustified when we can haue no agreemēt with God without such a righteousnes performed which the Law requireth and that the Gentile should obtaine Righteousnesse hauing no care of the Law The reason shewes how this came to passe The Gentiles sought Righteousnes not in themselues but in Christ which they apprehending by faith were by it iustified in the light of God And the Iewes seeking it in themselues and thinking by the goodnes of their owne workes to attaine to the righteousnes of the Law missed of it it beeing in no mans power perfectly to fulfill the same onely Christ hath fulfilled it Hence was it that our Sauiour so sharply reprehended the Scribes and Pharises zealous followers of the Law keeping company with Publicans and sinners at which those Ievves were greatly offended As Peter fished all night and caught nothing so they lost all their labour because they cast not out their net on the right side where Christ was to be found doctrine None can be iustified in the sight of God by a righteousnes of their owne making but whosoeuer will be iustified must be iustified by the righteousnes of Christ through faith Rom. 3.20,28 Rom. 10.3 Gala. 2.16 Tit. 3.5 Vse 1. The Gentiles by faith attain the righteousnes of the Law Therfore the righteousnes of the Law of faith are all one viz. in respect of matter and forme The difference is onely in the vvorker The Law requires it to bee done by our selues The Gospel mitigates the rigour of the Law and offers such righteousnesse done by an other euen by Christ who performed the Law euen to a haires bredth How vvee can be iustified by the righteousnesse of another see largely opened else-where See grounds of Diuinity page 213. Et seq Vse 2. They which seeke iustification by their owne righteousnesse find it not for such practice and doctrine the Iewes are called Theeues and Robbers Iohn 10.1 If they are so called seeking it in things commaunded of God much more the Papists who seek it in things forbidden of God as prayers to Saints vvorshipping of Images and Monkish life c. Nor Iewes nor Papists are to be blamed for seeking but for seeking amisse neither doe they misse it for want of seeking but for not seeking it as they should do He that runnes in a wrong way the more hast he makes the farther he is frō his iourneyes end The right way to Righteousnes for Iustification is by Christ who is the vvay and the doore Seeke in Christ and thou shalt find so shalt thou if thou seeke in thy selfe not life but death for how should ought else be found there where sin cannot be wanting * Quomodo ibi pura esset iustitia vbi non potest culpa deesse Bern. sorm 5. de verb. Esay Because we want a righteousnes of our owne God hath affigned b Assignata est ei aliena qui carni sua Bern. Epist 190. vs the righteousnes of Christ which is better then our owne yea better then our liues being the very roote of our liues * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 10. in Epist ad Rom. 3.27 This doctrine is to be holden 1. That we may haue peace in our Consciences which by our own righteousnes cannot be attained by reason of the defect of it which must needes bring the curse but being iustified by faith wee haue peace with God f Rom. 5.1 2. That we may giue God his due glory which they doe not who seeke righteousnesse by their owne indeuours for all boasting is excluded by the law of faith g Rom. 3.27 but established by our works Q. May not a Beleeuer boast because he belieueth A. No more then a begger because hee hath a hand to receiue a reward nay a begger may more boast then wee for he that giueth giueth onely the reward but God giues both the righteousnes whereby wee are iustified and the hand to receiue the same which is our faith Ciuill righteousnes which consists in a quiet courteous sociable life in good house-keeping c. is a vaine thing to Iustificatiō I find no fault with any for liuing ciuilly neither do I speake against it but against the dangerous deceiueable conceit of it which hath so possessed the minds of many that they thinke it sufficient to bring them to heauen A good Christian is not without it but without the opinion of it If it be ioyned to faith it is a Sea-marke but without faith it is a dangerous Rock The example of the Iewes confound he confidence of all our Ciuill men They gaue almes they fasted they payed tithes of their garden-herbes c. yet Christ saith Math. 5.20 Except your righteousnesse exceed the righteousnesse of the Pharises the precisest Iewes yee cannot enter into the kingdome of heauen Paul accounted it all doung and dogges meat in regard of confidence in it Phil. 3.8 A true Beleeuers life cannot iustifie much lesse a Ciuill mans life for there is great difference 1. A Ciuil life consists in outward obseruances of the Law but
bare-faced and in the open Sunne practising abominable things and discouering their filthinesse making a pastime of that with Salomons foole Prou. 10.23 which they should bewaile with teares of blood and of which the very Heathen would be ashamed It is a face of brasse and a Whores forehead that is not ashamed of blasphemie drunkennesse adulterie pride in paintings powderings the Diuels inuentions and other lewdnesse Though many of these things bee not now ashamed yet at the day of death or Iudgement they shall be put to shame and then there shall be no couering for their shame but they shall be clothed and couered with shame If thou which readest these things beest one of these wretches and couldst blush there were hope of thee When a Thiefe is taken in the manner how doth he hang downe his head before men Alas if thou beleeuest not nor repentest how shalt thou be able to looke Christ in the face when hee comes to Iudgement Let vs therefore so liue that when he shall appeare we may be bold and not be ashamed before him at his comming Ioh. 2.28 VERSE 12. For there is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him THe vniuersal note in the 11. verse Whosoeuer is her confirmed and Paul is put to this because the Iewes made a Monopoly of the grace of God as only belonging to them but Paul shewes that the Patent is as well to the Grecian as to the Iew for there is no difference If there be no difference then whosoeuer beleeueth shal be saued But there is no difference betweene Iew and Grecian Therefore The Minor is affirmed in the first part of this verse and confirmed in the rest of it from the suffering of God There is no difference betweene the Iew and the Grecian The Iewes were the posteritie of Sem by Abraham Isaac and Iacob inhabiting in the land of Canaan a part of Syria in Asia The Grecians the posterity of Iaphet by Iauan inhabiting a part of Europe called Greece at first Ionia of Iauan but here they are taken by a figure for all the inhabitants of the world beside the Iewes So called because they were the most famous for their learning and bringing vp in respect of which they called all other Barbarians It appeares then that there is a great difference betweene a Iew and a Grecian in regard of Ancestors Countrey Language Manners c. But Paul meanes none of these but is to be vnderstood onely of Iustification in regard of which there is no difference betweene them that a man should euer the more or lesse be iustified or saued because hee is a Iew or Grecian For the same Lord ouer all Here is the Confirmation All are seruants to the same Lord. It is not to bee forgotten that his Maiesties Translation hath exceedingly amended the reading in this place Is rich vnto all Because he powreth out an exhaust treasure of goodnesse vpon vs well may he be said to be rich if we consider what manner of things he bestowes how great with what bounty and how many To all Not hand ouer head not to euery particular but to them that call on him Not that say Lord haue mercy but that call in Faith Here is the sufficiencie of God Hee is rich to all and the Indigencie of man that call vpon or begge of Him Many collect here two Arguments to proue there is no difference but indeed there are three The first There is the same Lord. The second He is rich to all The Iewes neede not grutch the comming in of the Gentiles they shall not haue the lesse for GOD is able to enrich all as the Sunne though it euery day giue his light and men and other creatures partake of it yet neither hath It or We the lesse so though thousands from one end of the earth to the other flocke to the receiuing of Mercy yet God hath store and the fountaine is aboue our Thirst Fons vincit sitientem The third Argument is drawne from the equall condition propounded to all viz. if they call on him which if the Gentile doe the gate of mercy was open and free to him as to the Iew. doctrine The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Act. 10.34 Rom. 3.29,30 Gal. 3.28 Vse 1. In this world for the most part the poore are contemned If there be any fauour it fals into the rich mans mouth If there be any danger the rich man gets thorow when the poore is taken in the Net of the Law The poore is scanted in the things of this earth but in the fauour of God and heauenly things hee shareth with the best The rich cannot bribe for these God respected the low estate of Mary his Hand-maiden yea Lazarus went to heauen when Diues went to hell Vse 2. If thou beest rich be humble and doe not so disdainfully ouer-looke thy poore neighbour as not worthy to wipe thy shooes He is heire of the same Grace serues the same Master and it may be in as great fauour with him as thy selfe I am sure the rich and poore are all one by Creation there is the same entrance into the world and the same way to depart to them both vnlesse the Rich mans fulnesse open more doores of death then the emptinesse of the Poore man In the worst things as sinne and corruption the richest is equall with the poorest In the best things as Iustification and Eternall life the poorest is equall with the richest Vse 3. There is no difference betweene the Rich and the Poore but remember in spirituall things In ciuill there is great difference euen by Gods ordinance For the Gospell abolisheth not order bringing in Anabaptisticall paritie and communitie We must honour our betters and superiours acknowledging a difference We may not say in stomake Wherein is he better then I We all come of Adam When the Counters are put vp into the bag there is no difference between them but while the account is casting there is great difference One stands for a pound another for a penny so at the day of Iudgement and in Christ there is no difference but while wee here liue there is difference and it is to bee acknowledged Vse 4. Be at Vnitie for there is the same Lord. Wee are all seruants to one Master he will prefer vs all wee need not enuy one another Wee are all of a Family and weare all one Liuerie and the badge or Cognizance is Loue. Will any man endure that his seruants or children shall bee quarrelling or snarling one at another Indeed if we serued diuers Masters there might sometimes naked swords bee seene but now contentions must needs be odious Alas for the Diuisions in the Church of England Surely the Authors and Fautors of her diuision haue