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
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
goes before in this Chapter So then For they therefore The Aduersatiue being put for an Illatiue Which are in the Flesh Not which are married as one fondly expounded Syriemus Papa for the beginning of the next verse confutes it But which are Carnall and vnregenerate The phrase is significant noting a man drownd in corruption Wee say of a man ouercome of Anger Hee is heat Of a Drunkard Hee is in Beere or Wine Acts 8.23 So Simon Magus is sayd to bee in the Gall of Bitternesse Cannot please God Nor their persons nor their thoughts words or Actions till they be renewed As Snow can neuer be made hot while it is Snow for Fire or heat will dissolue it into Water but then it may be made hot So the Carnall man in that estate cannot please God but change him into a sanctified estate and then he can doctrine The meaning which is the Doctrine A Carnall man cannot please God because hee is not subiest to his Law Heb. 11.6 Rom. 14.18 Gal. 6.16 Q. Why should wee bee punished for that wee cannot doe A. Yes great reason For wee cannot because wee will not and wee will not from our owne corruption which wee haue not from GOD but from our selues Vse 1. A Man may be Prudent Learned Liberall do many beautifull things in Nature and yet not please God An euill Tree such is euery vnregenerate cannot bring forth good Fruit. The substance or matter of the worke may bee good but the worke cannot be so called vnlesse it bee done modo forma Veluet is good matter to make a Garmēt yet it may be so mard in the cutting that it shall neuer obtaine the name of a good Garment Pieces of Timber are good matter for a House but they must be Artificially framed An vnregenerate man giues Almes and in giuing sins not because hee giues but because he giues not in the manner he should Some may then say it 's good not to giue at all Nay not so they are good vsu though not cultu there is good vse of their Almes though they be no pleasing seruice to God He sins that giues not as he should but he sins more that giues not at all Rest not then in this because the matter of thy works is good but adde also the right manner In Faith And the right end The glory of GOD. The matter of Cains Sacrifice for ought wee know was a good as Abels But Abel offered in a better manner and to the right end The Diuell can bee content thou shouldest doe good for matter but if thou wilt please GOD the matter and manner also must bee according to his will Vse 2. An vnregenerate man is most miserable because he cannot please God Prou. 20.2 For if the displeasure of a King be the death of his Subiect how fearefull is the displeasure of God It 's a most sweet thing to please God This is the happines of the Regenerate though they deserue it not yet their Persons and Actions please in CHRIST through Faith Deare is the affection of Parents to their Children so is the fauour of GOD a precious thing and to be desired Dauid preferres the louing Countenance of GOD before all earthly things Psal 4.6.7 And good reason for it brings peace of Conscience breeds confidence in Prayer and is the fountaine of all good things vnto vs. Thousands of Rams and Riuers of Oyle will not please God Micah 6.7,8 but subiection to his Law will If thou beleeuest Vnregenerate regenerate men please the Diuell Pray thou for Renouation that thou mayst please thy GOD. Vse 3. Let this spur thee on to Obedience because therein thou pleasest GOD. If thou beest a seruant displease thy Master and see what thou shalt get by it for they which please are preferred If thou hast a contrite heart thou pleasest Be more contrite If thou giue Almes thou pleasest Giue more If thou Prayest hearest the Word beest Obedient thou pleasest exercise thy selfe in these things the more so serue GOD that thou mayst please him in reuerence and feare Heb. 12.28 VERSE 9. But yee are not in the flesh but in the spirit if so bee that the spirit of God dwelleth in you c. And so to the end of the 11. verse HItherto of the comfort with the Confirmation Now of the third part which is the Application to the Romanes in the 9.10 and 11. verses wherein wee haue two things 1 The Application 2. The Amplification The Application is set downe in the first words of the 9. v. The Amplification in the rest of the words of the 9. verse and in the 10. and 11. verses In the Application are two things 1 The Application it selfe 2. A Confirmation of it in these words if so bee that the spirit of God dwelleth in you There is no Condemnation to them which are in Christ These are such which walke not after the flesh but after the Spirit Now saith PAVL you Romanes which beleeue are not in the flesh but in the Spirit So then the Application is two waies set downe 1 Negatiuely ye are not in the Flesh 2 Affirmatiuely but in the Spirit Now. or But. Yee Not all the Romanes but beleeuers which are in CHRIST Hee speakes to the Wheat not to the Chaffe to the Corne that is hidden not to the stubble which is appearing a Tritico dixit non paleae massae latenti non stipulae apparenti Ansel Are not in the Flesh Fleshly life saith Chrysostome Vnderstand as often Corruption of Nature Hee denies not the Nature of the flesh but the euilnes not that no flesh is in them but that they are not in it or subdued by it But in the Spirit by the opposition Spirituall Regenerate The consideration of these words is two-fold 1. Relatiue or 2. Simple The Relatiue respects that which goeth before Where is to be noted that the Apostle applies the things deliuered to the Romanes From whence ariseth this Doctine doctrine The Generall Doctrine Preachers are to apply their doctrines to their hearers So did Nathan 2. Sam. 12.7 So did Peter Acts 2.36 whereby diuers Iewes were conuerted So did our Sauiour Christ Luke 13.3,5 Application is a part of Spirituall wisedome wherby things are so transferred to vse as that we growe not onely in knowledge but also in Godlinesse And it is either of the Minister or of the People Of the Minister when he not onely giues the sense and diuideth his Text but also diuideth and distributeth Consolations 2. Tim. 2.15 Threatnings c. to whom they doe belong Of the People when they also lay to their hearts things deliuered bringing all to their Conscience Accusing or Excusing Vse 1. Ministers must apply in their preaching 1. Cor. 4.1.2 They are Stewards and such must be faithfull This Faithfulnesse appeares three wayes 1. To prouide wholesome viands for the Family 2. To distribute the Prouision 3. To doe this
wisely 1. For the prouision 1. Good must bee layd in that is truths grounded vpon Gods Word No singular fancies of our owne braine must be obtruded for these fill full of winde not of sound nourishment 2. It must be for the Season All things are not at all times so seasonable The present occasions of publique sinnes Mercies Iudgements are to be obserued 2. For Distribution They are not to sing to themselues and to account it enough to haue store in their owne heads and bookes but they must dispense it to the Family not only to make purueyance but to giue euery one his portion and this not in the grosse of Doctrine onely but in the Re-tayle of particular Exhortation as the Surgeon makes the playster and layes it on too As a whole loase among little Children so is a Generall Doctrine among the Auditors not diuided by Application As a rich man onely discoursing of bread to a hungry Begger or a Physicion describing his Patients disease and leauing him to himselfe so is a Preacher not applying As Nurses chewe and prepare the meate for the Child so must Preachers Generalities profit little euery man being ready to put off from him selfe that which is generally spoken to all If Nathan had not come home to Dauids Conscience he would neuer haue thought himselfe to be meant But Then hee is striken and repents So then if euer our Profane wretches will leaue their sinnes when they are told they are the Men and the secrets of their hearts are made manifest 1. Cor. 14.24,25 3. Wisely For all things sute not all persons All persons are not in the same Estate some repent some are Impenitent All both Repentant and Impenitent are not in the same degree All distresses are not alike c. There is therefore requisite much faithfulnesse and wisedome to giue euery man his due Some preach Comfort to all Some to All Iudgement not making difference Some in preaching Iudgement let sinners goe and strike the vpright in the Land There 's neither Wisedome nor Faithfulnesse in this as it is no wifedome in that Steward that either serueth all alike or sendeth that to his Masters Boord which was prouided for the Men and contrarily There is the childrens bread Mat. 15.26 which is not to bee giuen to Dogges and there is Fire and Brimstone for the wicked which is their portion to drinke Psal 11.6 The Bread of Consolation is for the Child The Staffe and whip of Reprehension is for the Dog that is the Profane Vse 2. The People mist remember two things 1. To receiue with meekenesse that which is their Appointment Blasphemers vncleane Persons Lyers Sabbath-breakers c. are to bee threatned with Damnation Art thou such a one Thy portion then is the Curse and eternall Wrath when thou amendest thy life and repentest then these things are not spoken to thee If thou beest angry with thy Minister for reproouing thee Remember the fault is in thee for being so ill 2. To apply things deliuered to themselues If any vertue bee commended to practise it if any vice condemned to shunne it If any Consolation to feele it If any good example to follow it Whatsoeuer thou hearest take as spoken to thy selfe Is it Comfort Repent and 't is thine Is it Iudgement If thou repentst not it is to thee We vsually heare Sermons as we entertaine newes out of the Indies not pertaining to our selues and so we profit not Amend thou this Thus much of the Relatiue Consideration now of the Simple From whence as these words are to bee considered in themselues ariseth doctrine This Doctrine Those which are Regenerate are not Carnall but Spirituall 1. Cor. 2.14,15 Gal. 5.25 6.1 1. Pet. 2.5 Vse 1. To be in a spirituall estate is comfortable for such please God and are in the way of life Examine therefore thy estate Thou wert Carnall see if there be a Change in thee if there bee no Change but thou art the same man that euer thou wert thy state is naught Some say they alwayes loued God and beleeued but Beleeue it that state which was alwayes good in very deede was neuer good Thou wilt say then How shall I know whether I be changed or no It is as easie to know as to discerne darknesse from light Ephes 5. foule from cleane You were Darknesse but now are light You were vncleane ryotous c. but now ye are washed So if thou canst say as the blind man I was blind but now I see if thou canst say this in truth 1. Cor. 6. Iohn 9. doing thereafter thou art Spirituall But if thou walkest after the Flesh thou art not Spirituall whatsoeuer thou sayst The Flesh remaining will tempt thee Is the Action as ready as the temptation 2. Sam. 20.8 That Ioabs sword doth not more vsually fall out of the sheath then thou goest after thy Concupiscence Surely Thou hast not a dramme of the Spirit For where it is it so amates the Corruption that it cannot preuaile If thou beest Spirituall let it appeare by thy new conuersation What hast thou to do with Whoredome c. These are the Agags which may not bee spared by the Saul of thy Flesh but hewed in pieces by the Samuel of the Spirit Thou must exercise thy strength not in doing but in subduing of these Domitian perceiuing many of his Predecessors in the Empire to be hated asked one how he might so rule as not to be hated The party answered Tufac contra Doe thou Contrarie to that they haue done So the Spirituall man must be in his affections and actions contrary to the Carnall If thy mind bee changed so must thy behauiour A Certaine Yong man as the story goes Ambrosius lib. 2. de poenitentia cap. 10. hauing long liued in Lust and whorish company trauelled and was conuerted When he returned home he met with one of his old lewd acquaintance but did not salute her at which the Strumpet wondring thinking he had not knowne her crosseth and meeteth him againe with this on-set What haue you forgotten mee It is I. Yea saith he But it is not I. So if thou art become Spirituall it becomes thee to manifest this change in resisting such temptations and shewing the power of the Spirit He that is furnished with weapons and suffereth a feeble vnarmed Enemy to ouercome him hath no courage in him so if thou sufferest the Flesh hauing receiued its deaths wound as it bath in all the Regenerate to foyle thee at euery bout thou hast not the Spirit within thee If so be that the Spirit of God dwelleth in you In these words is the Reason to proue that the beleeuing Romanes are Spirituall from the efficient cause which is the In-dwelling of the Spirit If so be that The word is Causall not Conditionall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not that he doubteth but that he is plaincly confident saith one Chrysost as 2. Thes
God Doct. A carnall man cannot please God because he is not subiect to his Law Verse 8. Doct. 1. Preachers are to apply their Doctrines to their hearers Verse 9. Doct. 2. Those which are regenerate are not carnall but spirituall Doct. 3. The holy Spirit dwelleth in the regenerate Doct. 4. Our vnion with Christ is by the holy Spirit Doct. 1. Though Christ be in the regenerate yet are they subiect to death Verse 10. Doct. 2. Though the bodies of the regenerate be subiect to mortalitie and death yet their soules are not Doct. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull resurrection Verse 11. Doct. All the regenerate are to liue to God in obedience not to the flesh Verse 12. Doct. Saluation is promised on the condition we liue not after the flesh but after the Spirit Verse 13. Doct. They which follow and obey the Gospell are the sonnes of God Verse 14. Doct. The Regenerate haue the spirit of Adoption whereby they are inabled to cry Abba Father Verse 15. Doct. The holy Ghost witnesseth with them which are regenerate that they are the Children of God Verse 16. Doct. 1. All that are the children of God are heires with Christ Verse 17. Doct. 2. The condition of our heauenly inheritance is the Crosse which glory followes Doct. The glory to come doth euery way surmount the present afflictions Verse 18. Doct. The insensible creature expecteth the Reuelation of the sonnes of God Verse 19. Doct. The creature faileth and laboureth vnder a great burden and bondage of mutabilitie against the naturall inclination of it Verse 20. Doct. The creature shall be freed from corruption into Glory Verse 21. Doct. The children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the redemption of their bodies from the same Verse 23. Doct. Hope is a certaine expectation of eternall life with patience expectation Verse 24 25. Doct. 1. God helpeth his children in trouble by his Spirit Verse 26. Doct. 2. Ability to pray is not of our selues but the holy Spirit Doct. 1. God knoweth and approueth the prayers of his Saints Verse 27. Doct. 2. The way to haue our prayers heard is to pray according to Gods will Doct. All afflictions further the good of Gods children Verse 28. Doct. All such as are elected are predestinated to be conformed vnto Christ Verse 29. Doct. The way from Predestination to Glorification is by Vocation and Iustification Verse 30. Doct. Nothing can hurt them for or with whom God is Verse 31. Doct. To whomsoeuer God giues Christ he giues all good things Verse 32. Doct. No accusations can hurt or preuaile against them whom God iustifieth Verse 33. Doct. Those whom Christ dyed for can not be condemned Verse 34. Doct. The Diuell with all his complices cannot separate vs from Christs loue Verse 35. Doct. True Christians are alwaies in danger and ready to die for Christs sake Verse 36. Doct. 1. In all Afflictions Gods children obtaine a Noble victory Verse 37. Doct. 2. Christ is the Cause of our constancy and victory in time of trouble Doct. 1. Gods loue can neuer faile to his Church Verse 38 39. Doct. 2. All other estates and things in this life are vncertaine onely the estate of Gods children is certaine CHAP IX Doct. 1. MInisters are to speake the truth though it displease yet with sobriety of wisedome Verse 1. Doct. 2. It is lawful for Christians in due time cause maner to sweare Doct. 3. They which sweare must sweare by God Doct. 4. A mans conscience beares witnesse of all his words and thoughts either with him or against him Doct. The children of God grieue for the hardnes of heart and condemnation of the wicked Verse 2. Doct. Wee ought to redeeme the saluation of our very enemies with the losse of heauenly ioyes to our selues rather then Christ should lose his glory Verse 3. Doct. 1. The Iewes were a most honourable people Verse 4 5. Doct. 2. The Iewes are not to be hated but to be loued Doct. The promises of God are sure Verse 6. Doct. All beleeuers are the children and seed to which belong the promises Verse 7 8 9. Doct. Where nature is common and alike there grace makes a difference Verse 10. Doct. 1. The Election or Reprobation of men is before they are borne or haue done good or euill Verse 11 12 13 Doct. 2. The purpose of Gods Election and Reprobation is not of workes but of the will of God Doct. 3. The Predestination of God is sure Doct. Though God saue some and condemne others yet he is iust Verse 14 15 16 Doct. 1. Hearers are to receiue nothing but that which is signed and sealed by the hand of God Verse 17. Doct. 2. God is not vniust in reprobating sinfull men to shew his power Doct. The will of God is the cause of Election and Reprobation Verse 18. Doct. The will of God is distinguished to be his secret will or his reuealed will Verse 19. Doct. Corrupt man is not to dispute against God about his Iudgements Verse 20. Doct. 1. Both the Elect and Reprobate are Gods vessels Verse 22. Doct. 2. God is patient towards sinners and Reprobates Doct. 3. The Scriptures describe God angry with sinners Doct. 4. God suffers Reprobates for the manifestation of his wrath and power Doct. The wrath of God shewed on the Reprobates doth amplifie and commend his mercy to the elect Verse 23. Doct. They which are effectually called are elect vessels of glory Verse 24. Doct. The Calling of the Gentiles to the state of grace and saluation was long agoe foretold by the Prophets Verse 25 26. Doct. But a remnant of the multitude of the Iewes shall be saued Verse 27 28 29 Doct. None can be iustified in the sight of God by a righteousnes of their owne making Verse 30 31. Doct. Christ is a Rocke of offence to them which beleeue not nor repent Verse 32 33. CHAP. X. Doct. MInisters are not only to exhort their people to obedience but also to pray for them Verse 1. Doct. Zeale if it be not according to knowledge is not acceptable to God Verse 2. Doct. Ignorance breeds Pride and Contempt Verse 3. Doct. God gaue the Law in writing to bring men to Christ Verse 4. Doct. Faith not the Law makes vs certaine of our saluation before God Verse 5 6 7 8. Doct. Faith and Confession are necessary to saluation Verse 9 10. Doct. He that beleeueth is sure to be saued Verse 11. Doct. The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Verse 12. Doct. God will saue all such which call vpon him Verse 13. Doct. Without the preaching of the Gospell there is ordinarily no saluation Verse 14. Doct. Nothing should be so welcome as the preaching and preachers of the Gospell Verse 15. Doct. When the Gospell
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
Conuersation Alasse what shall become of thee thou Drunkard c. When thou dyest thou hast done but God hath not done with thee Thou shalt no sooner peepe out of thy Graue but thou shalt see him come to judge thee whom thou hast pierced despised disobeyed What Confusion shall it be vnto thee Thinke of it and repent lest at that day thou wish thou hadst beene a dog or a toad for that shame and condemnation thou shalt then vndergoe VERSE 12. Therefore brethren we are debters not to the Flesh to liue after the Flesh Verse 13 14 15 16 17. HEre beginnes the Exhortation the Effect wherof is this seeing we expect such things the state of them which liue after the flesh is so miserable wee ought to liue after the Spirit and not after the Flesh There are diuers Arguments whereby this Exhortation is vrged The first is in the 12. verse which is taken from Equitie and Iustice Suum cuique To giue euery man his owne is the voyce of Iustice But we are debters to the Spirit therfore our life must be spirituall Therefore an Illation sending vs to the things before deliuered wherin me thinks the Apostle dealeth like a braue Generall who hauing spoken of the glory of them which conquer and the shame of them which are conquered doth animate his souldiers to fight it out manfully and to subdue the Flesh Brethren This is an Insinuation the better to perswade them Wee Not including others and excluding himselfe but concluding all Are Debters Debters are of two sorts Ciuill which owe money c. to men Secondly Theologicall And this is also double 1. Sinne. 2. or Obedience Sinne is a debt so called in the Lords Prayer not that we owe sinne or that our sinnes are owing to be done but because we owe the punishment to be vndergone hauing by our sinnes forfeited body and soule to be damned And therefore sinnes are so called by a double figure Metaphora Metonim effecti but this debt is not here meant The other Theologicall debt is the debt of obedience which we owe to God for our Election Vocation Iustification c. So it is taken here not so in the Lords Prayer for we doe not pray neither may we to haue the debt of obedience forgiuen Not to the Flesh Flesh here not for the body but for corruption for we are debters to the body to cloath it to feed it c. that it may bee a fit instrument for the soule to serue God but we are not debters to the corruption to liue thereafter Here the Antithesis is omitted but necessarily to bee vnderstood But to the spirit to liue after the spirit that is holily This verse hath two parts First an Affirmation Secondly an Amplification The Affirmation We are debters This is amplified first by an Illation Therefore Secondly by a Friendly compellation Brethren Thirdly by a generality We. Fourthly by the Creditor who is here set downe Negatiuely Not to the Flesh The Affirmatiue to bee supplied But to the Spirit Fiftly by the debt which we must pay Life or liuing that is thoughts words deeds And this is also negatiuely set downe and to bee marked Not to liue after the Flesh For we owe something to corruption but death not life doctrine All the Regenerate are to liue to God in obedience not to the Flesh This is proued out of the Preface of the lawe Where before God requires any thing he shewes that we are in his debt I am the Lord thy God c. So Ioshua 24.15,16 2. Corinth 7.1 Gal. 5.25 Vse 1. Here is a double note for Ministers first to vse louing and friendly words to winne their Auditours to suffer the words of Exhortation Secondly not to exempt themselues but as they would haue part in the promises they offer so to acknowledge the duties which they vrge As Nepthali they must giue goodly words * Gen. 49.21 and also bee examples to their flocke * 1. Pet. 5.3 putting their own shoulders to the burden which they lay vpon other * Mat. 13.4 Vse 2. Our Obedience is debt therefore not merit What wee receiue of GOD is of Grace what wee render is due debt and when wee haue payd all wee can wee are vnprofitable seruants Vse 3. The Grace wee receiue frees vs not from Obedience but binds vs the more If thou make another vse of Gods fauor thou art a Libertine The mercies of God make vs debters to offer vp our bodies and soules to his seruice Rom. 1. ver 1. Vse 4. Thou owest Obedience to God Pay pay The borrower is a seruant to the Lender Pro. 22.7 and hee that receiueth to him that giueth Thou hast receiued all of GOD therefore thou owest for all Thinke of payment So did Dauid O saith he Psal 116. I am greatly indebted to God What shall I pay As men that hauing gotten other mens goods into their hands will not pay but breake or run away are infamous So thou if hauing receiued Body and Soule and all from God shouldst deny thy seruice Hee that lets a Farme lookes for his Rent and hee that hires a seruant expects his worke yea Baalam is offended if his Asse serue him not Should not God much more exact thy seruice who hath Created Preserued and Redeemed thee euen by the bloud of his Sonne If a Prince commit to his subiect a Peece of Importance and hee render it vp to the Enemy will not all men hold such a subiect for a ranck traytor What art thou better then a Traytor if hauing receiued many Castles of thy Lords to keepe as thy Tongue thy Eyes thy Hands thy Body thy Soule thou yeeld and sell them to the Diuell by Blasphemy Drunkennesse Pride Vncleannesse c. Ah wretch thou receiuest with one hand from God and giuest to the Diuell with the other If thy neighbour bee offended with thee thou vsually saist I care not for him I owe him nothing Remember thou owest the Diuell nothing why shouldst thou serue him When Sathan tempts thee to sinne answere him thus I owe thee nothing Sathan why requirest thou my seruice which is due onely to GOD from whome I haue receiued all things Policarpus being vrged to remember Christ and to sweare by Caesars fortune answered Euseb Eccles hist lib. a. cap. 15. This 86. yeeres haue I serued my Lord Christ and he hath been alwaies my good Master I will not now deny him Remember this holy man and pay thy Vowes and Debts to God Vse 5. Men that are runne farre in debt and pay and pay and see no end of their debt many times grow desperate Thou owest much to God and art vnable to pay be not thou therefore negligent and carelesse The Prodigall Child spent all but he recouered all and more by humble repentance begging pardon Doe thou so Pay as farre as thou canst Craue pardon and remission for the rest by the
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
Iustice is a certaine equality If therefore there be no equality then suffrings merit not and if not Martyrdome then no other vertue Glory followeth the Crosse but not for the merit of it but for the free promise of God The Papists answere that suffrings in themselues are not worthy but as they proceed from Grace and Charity Christ hauing merited this honour for them that they should bee meritorious Wee deny suffrings to merit as they proceed from Charity from this Text for Paul speakes of such suffrings vnlesse wee would say that the Regenerate are without Grace and Charity or that hee goes about to comfort such Their distinction takes away Pauls argument who comforts the Regenerate against the bitternesse of the Crosse which is as well when it proceeds from Charity as when not Wee deny also that Christ purchased this Grace to our suffrings that they should merit No maruell if the Papists differ in this from vs when they differ from themselues Ornelius Cornelij a lapide in locum For they affirme such a power to be in suffrings to bring forth glory as in seed to bring forth fruit and yet they say that the condignity of suffrings is not Naturall but Morall when as seed not Morally but Naturally brings forth Besides they agree not whether this Merit bee onely for the dignity of the Worke or onely for the promise of GOD or partly for the Worke partly for the Promise or whether according to distributiue or commutatiue Iustice Vse 2. The Crosse is a signe thou art a Co-heyre with Christ it is a suffring with Him It is a way to Glory Yea it is not worthy of the glory following Though the Crosse bee bitter yet it is but short A little draught and the Sugar is ready A little storme as one c Nubecula cito transitura Athā said of Iulians persecution and an eternall Calme followeth And because short therefore to be accounted tolerable though great d Omnia breuia tolerabilia esse debent etiamsi magna sint Cicero Besides the shortnes infinite glory followes So much glory that if a man could fulfill all Obedience and suffer Hell torments yet hee could not deserue it The diseased man endures cutting searing for a short vse of a miserable life Shall we refuse to suffer any thing for that glory Many Heathens haue suffred great things for a little vaine approbation of the vulgar What would they haue done for this glory if they had known it If they so much for a shadow what ought wee for the substance Dost thou whine and lament Al that thou suffrest is not worthy to bee named on that day that this glory is spoken of Remember this glory and be comforted So Moses and Christ did Heb. 11.25,26 Heb. 12.2 and for this cause he shewed Stephen his glory at his stoning Acts 7.55 What therefore if the world speake ill of thee and persecute thee What is a word or two to that glorie Nay what is a few drops of bloud to the Kingdome of Heauen O happie change Wouldest thou haue this Glory without suffring Hee is too nice that would here reioyce with the world and after raigne with Christ Few there are who if God should bring his fanne would bee ready to suffer My reason is because there are so many which will not be perswaded to leaue their sinnes I will neuer belieue that he will leaue his life for Christ that will not leaue his sinnes at his commandement Vse 3. The godly man hath his suffrings heere his glory afterward If in this life onely we had hope we were of all men most miserable 1. Cor. 15. The Motto of the Children of God is Spero meliora We are not destitute of comfort euen here blessed be God but this is nothing to that which is to be reuealed Marke the end and thou shalt see what difference is betweene the wicked and the Godly Psal 37.37 The end of the iust is peace So on the contrary the end of the wicked is fearefull Lazarus ended his miseries in Abrahams bosome and Diues his pleasures in hell torments Consider wisely the difference betweene a moment of sorrow here and eternall happinesse in Heauen and a moment of pleasure heene and eternall torments in hell VERSE 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sonnes of God 20. For the creature was made subiect to vanitie not willingly but by reason of him who hath subiected the same in hope 21. Because the Creature it selfe also shall bee deliuered from the bondage of Corruption into the glorious libertie of the Children of God 22. For we know that * Or euery Creature the whole Creation groneth and trauelleth in paine together vntill now 23. And not onely they but our selues also which haue the first fruits of the Spirit euen we our selues grone within our selues waiting for the Adoption to wit the Redemption of our Body IN these verses the Apostle brings an excellent example both to shew the greatnesse of the glory to be reuealed and to mooue vs to the patient expectation of it For all delay is long and troublesome to them which expect great matters We expect great glory Therefore we must be patient The summe is this The whole Creation or euery Creature is patient and expects therefore also ought we In this example wee haue two things First the example vers 19. 20 21 22. Secondly the Application verse 23. In the Example are two things 1. The thing Affirmed verse 19. 22. 2. The Reason verse 20 21. The thing affirmed is that the Creatures expect the reuelation of the Sonnes of God wherein wee haue first the Action Expecteth Secondly the Amplification 1. From the partie expecting The whole Creation 2. The thing expected The manifestation of the Sonnes of God 3. The manner deliuered in diuers borrowed termes With feruent desire Groaning Trauailing in paine All the Creatures or the whole Creation or the frame of the world for here are not to bee vnderstood Angels or Men Good or Bad. Bad Angels and Men long not for that time Good Angels desire it not with groaning And good men are the other terme in opposition Whether euery particular Creature be heere meant is doubted I take it not euery particular for those onely are heere meant which shall be deliuered into the liberty of the Sonnes of God Which cannot in my opinion be said of the Horse Dog c. For then there should be a resurrection of them which is onely to be beleeued of men Also there is no promise of their restoring as there is of Heauen and Earth Thus I take it we may distinguish the vnreasonable Creatures Esay 66.22 2. Pet. 3.13 All of them groane and trauaile in paine but wayt not for the manifestation of the Sonnes of God All of them shall bee deliuered from the bondage of corruption not all into the glorious libertie of
not to the height of this obstinacie at the first but it is some time a working by certaine meanes The meanes cooperating with the Diuell in our hardning are two First Custome in sinning euen as a path is hardned by the continuall trampling of the passengers so by custome in euil is the conscience by little and little crushed and made insensible At the first there is shame and trembling but being habited in euill men scorne reproofes as the Leuiathan laugheth at the shaking of the speare Stories record of one who through custome made poyson so familiar to him that hee dranke it without danger Mithridates so wicked men by custome make blasphemies whoredomes drunkennesse and all prophanenesse so familiar that their stomackes are neuer offended with them The second meanes is neglect of the meanes of grace offered This shut vp the Iewes in obstinacy and ordinarily for this is this iudgment of God inflicted vpon men 3. The effects of this hardnesse are two 1 Tim. 4.1.2.3 1. A departing from the faith broaching the doctrines of diuels denying manifest truth and holding and seeming any thing to obtaine our owne ends Eph. 4.18 As when men will be Papists Protestants neuters any thing nothing as they see it best serue their politick plots 2. Committing vncleannesse and other abominable sins with greedinesse delighting in nothing but in besotting voluptuousnesse 4. This hardnesse is two wayes discerned 1. When no Iudgment 2. When no mercy can moue to remorse When the word which is a hammer a sword and water can neither by the thundring of iudgment bruise or make any dint into our hearts nor by the pleasing sound of mercy mollify vs and make vs relent there is hardnesse vnspeakeable The diuill trembles at iudgment the hard heart trembleth not He that can read the bitter passion of our blessed Sauiour for vs wretches and can consider how by his pretious bleeding heart hee intreateth vs to be reconciled offring vs mercy and relents not must needs haue a heart as hard as the nether milstone VERSE 26. As it is written Esay 59 20. then shall come out of Syon the deliuerer and shall turne away vngodlines from Iacob 27 For this is my couenant vnto them when I shall take away their sinnes PAul had this doctrine of the calling of the Iewes by reuelation which is sufficient for our fayth but yet he farther prooues it both by scripture in these words and by vndeniable reasons in the other verses to 33. As it is written Obs Who so obtrudes any opinion to the Church without warrant from the Scripture is a deceiuer This scripture is taken out of Esay who prophesies of deliuerance to the Iewes which Paul interprets of this deliuerance we speake of In this testimonie are fiue things 1. The person deliuering 2. The person deliuered 3. The deliuerance 4. The confirmation 5. The meanes 1. The deliuerer shall come out of Syon The person deliuering is Christ described here by his office and by his originall His office the deliuerer the word which Paul vseth signifies deliuering by strong hand to rescue by force as Dauid deliuered the Lamb out of the Lyons paw This word is vsed in the Lords prayer but deliuer vs from euill And in other places Esayes word signifies a kinsman Ruth 4. and hath respect to the law mentioned Leuit. 25.25 Of which is an example about the marriage of Booz and Ruth So Christ is our Ioel or next kinsman to whom belongs the right of our redemption and therefore Iob calls Christ by that name Iob. 19.25 I know my redeemer liueth In Christ there is lawfull redemption He hath right as Esayes word and power as Pauls word imports and both these are needfull for the prisoner that wrongfully escapes is in more danger The diuell is the strong man Christ the stronger wee the spoyles recouered and redeemed His originall shall come out of Syon De Veniet humâ—…natus Aqu. Syon the church of the Iewes the meaning shall come in the flesh of the Iewes the Septuagint for Syons sake Esay to Syon But Paul out of Syon writing by the same spirit to shew the greater probability of the Iewes deliuerance for if we haue comfort because he tooke the nature of man the Iewes must haue more because hee tooke the seed of Abraham 2. The person deliuered Iacob that is Iacobs posterity The Iewes 3. The deliuerance shall come and turne away iniquities so is their conuersion described for when God forgiues sinne he giues the grace of true conuersion 4. 5. The confirmation is ver 27. That this is Gods couenant which is then fullfilled when God calls them of which Esay speakes Or this latter part is taken out of Ieremy and then it is the substance of the couenant Howsoeuer the argument strongly conuinceth the calling of the Iewes thus Those who shall be pardoned their sins shall be effectually called But the Iewes shall be pardoned therefore The minor is proued because that God hath couenanted to pardon them This is my Couenant vnto them This couenant concerning the pardon of their sinnes and deliuerance by Christ is not yet fulfilled therefore for the truth of God certainly to be expected Ob. Christ shall come sayth the Prophet and he came in his incarnation Answ Christs comming is to be according to his couenant which implieth a comming in regard of his merrit and effecacy In regard of his merrit he came when he tooke flesh of the Virgin Mary but in regard of his effecacy effecting that by his spirit in their hearts which he hath effected by his merit on the crosse hee is not yet come For then are we sayd to reape the benefit of the couenant when we feele the effecacy of it sealing to our consciences the pardon of sinne and turning our hearts to serue God according to his gospell Both these are comprehended by Peter when he sayd Act. 3.25 that the Iewes are the children of the couenant for whose blessing and turning away from their sinnes God sent and raised vp Iesus Christ which is not yet performed but must be for the couenant Ob. Some of the Iewes are conuerted An. But the couenant wins to the people nation house of Iacob if two or three english men get much wealth wee say not the whole nation is inriched this implies the multitude body of that nation doctrine Not only some now and then but the people of the Iewes shall be called Christ shall reigne in the house of Iacob for euer Luk. 1.33 which yet he doth not for they yet acknowledge him not but defie him But this must come to passe because the scripture cannot be loosed Vse 1. Wil Christ yet come and forgiue the Iews What the Iews who fill vp the measure of their fathers iniquitie by blaspheming him dayly Will he come a Sauiour to these O infinite proportion of mercie who shall now despaire Whatsoeuer thy sins are if thou canst repent