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
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
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
is preached all are not conuerted by it Verse 16. Doct. The Gospel was preached to all the world in the time of the Apostles Verse 18. Doct. The corruption of our hearts leades vs to the practice of those things which we know to be sinne Verse 19. Doct. 2. God will forsake them which forsake him Doct. Ministers are boldly to preach the Truth Verse 20. Doct. 2. Our Conuersion and Calling is onely from Gods mercy Doct. Disobedience and persecution of Gods messengers was the cause of the reiection of the Iewes Verse 21. CHAP. XI Doct. 1. ALl the Iewes are not cast away from the hope of saluation Verse 1. Doct. 2. The Elect of God are sure of their estate and know it and shall neuer perish Doct. 1. It is profitable to be acquainted with the Histories of the Bible and to make vse of them Verse 2. Doct. 2. We must be zealous for the Lord. Doct. 1. God suffers sometimes the enemies of his Church to preuaile against it Verse 3. Doct. 2. The Enemies of True Religion are sauage and cruell Doct. 1. All doubts in matters of Religion are to bee decided by the Word of God Verse 4. Doct. 2. The Church of God shall neuer be in such an exigent but that there shall be many thousands to worship God in Spirit and in Truth Doct. 3. Those which in dangerous times are preserued in grace it is by the power and goodnes of God Doct. 4. Sincere worshippers of God must not in the least manner worship an Idol Doct. The cause why some are reserued in dangerous times is their Election Verse 5. Doct. Election and Saluation are of Grace not of Merite Verse 6. Doct. No Elect cast away No Reprobate but cast away Verse 7. Doct. God in his iust iudgement giues ouer such as are enemies to the Gospell to the Diuell to be blinded that they cannot conuert Verse 8. Doct. Persecutors of Christ and his Gospell are iustly accursed of God Verse 9 10. Doct. 1. The Iewes are reiected that the Gentiles might be called Verse 11. Doct. 2. The Vocation of the Gentiles is the prouocation of the Iewes Doct. The generall Calling of the Iewes shall be the enriching of the world Verse 12. Doct. The way for a Minister to make his office glorious is to bee diligent in preaching Verse 13 14. Doct. The Calling of the Iewes shall be a new life and happinesse to the world Verse 15. Doct. The Iewes are still a people Verse 16. Doct. The Gentiles may not despise the Iewes Verse 17 18. Doct. Our standing is by Faith our breaking off by Infidelitie Verse 19. Doct. 1. Faith shuts out boasting Verse 20. Doct. 2. He that beleeueth feareth God Doct. All without respect which continue not in Grace shall be broken off Verse 21. Doct. 1. It is the duty of all diligently to keepe a note-booke of the mercies of God to themselues and of his Iudgements to others Verse 22. Doct. 2. Perseuerance is a necessary condition of true sauing Faith Doct. Whatsoeuer sinner beleeueth and repenteth it is possible he should be saued Verse 23 24 25 Doct. 2. Before the end of the world the Iewes in regard of their multitude shall be Called Doct. Not onely some now and then but the people of the Iewes shall be Called Verse 26 27. Doct. The Iewes are beloued of God Verse 28. Doct. God repenteth not of his gifts and Calling Verse 29. Doct. The Gentiles were Infidels Verse 30. Doct. The Iewes are now in an estate of vnbeliefe but they shall be receiued to mercy Verse 31. Doct. God hath shut vp all in vnbeliefe that he might haue mercy on all Verse 32. Doct. It is neither lawfull for man to search nor possible to finde the hidden wayes of God Verse 33 34 35 Doct. God is of all his Creatures specially of his Church to be praised glorified Verse 36. THE SVMME OF THE Eleuen first Chapters of the EPISTLE to the Romanes SAint Paul in the eleuen first Chapters of this Epistle intreateth of Iustification his order is this In the fiue first hee proueth against all obiections of Iewes and Gentiles that all men are iustified by the righteousnesse of Iesus Christ apprehended by Faith In the sixe next hee ouerthrowes the engines whereby Satan went about to oppugne this heauenly Doctrine These Engines were 4. First that this Doctrine brings in liberty and licentious liuing 2. That it makes God inconstant and not so good as his word to the Iewes 3. That it abolisheth the righteousnesse of the Law 4. That from thence it followes that GOD hath quite cast away the people of the Iewes The first of these Paul remoues Chapter 6. 7. 8. the second Chapter 9. the third Chapter 10. the fourth Chapter eleuen Chap. 6. The Doctrine of Grace teacheth men not to liue loosely but to deny all vngodlinesse and to walke in newnesse of life Therefore all beleeuers are to fight against sin which they may doe with so much the more comfort in as much as they are not vnder the Law but vnder Grace Chap. 7. Indeed before they were conuerted they were subiect to the curse of the Law and by it became more sinfull but hauing receiued Grace to beleeue they are freed by Iesus Christ notwithstanding the lusting of the flesh against the Spirit which is the condition of euery regenerate man in this life Chap. 8. Therefore though sinne remaine in them and for it they bee chastised of God yet it raignes not in them nor can condemne them neither can any tribulations separate them from the loue of God in Christ AN EXPOSITION vpon the eighth ninth tenth and the eleuenth Chapters of the Epistle to the ROMANES CHAP. VIII THis Chapter hath two parts First a sweet consolation to all that are regenerate to the 31. verse Secondly a conclusion to the end The Consolation is double against two speciall sore tentations whereby it might seeme that a regenerate man were miserable and destitute of inward peace the one arising from the remainder of sinne then which nothing is more heauy the other from the Crosse then which nothing is more bitter Against the first hee dealeth from the beginning of the Chapter to the 17. verse Against the second from thence to the 31. verse The first hath 4. parts First the Consolation it selfe propounded verse 1. Secondly the Confirmation to the 9 verse Thirdly an Application from the 9. to the 11 verse Fourthly an Exhortation from thence to the 17. verse VERSE 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit IN this verse are two things 1. The Consolatory proposition There is no condemnation to them which are in Christ 2. A description of one of the Termes namely Who are in Christ such as walke not after the flesh but after the Spirit In the Proposition as in all of this kind there are 3. parts 1. The subiect or
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
persons of base and condemned wretched to beare their Shame No suing for this Dauid wisht that he had dyed for Absalon But Christ our Dauid dyed for vs indeed Vse 4. Heere is singular comfort for this is our due from this place The Law must haue its right before a sinner can be saued We cannot of our selues fulfill the right of it Art thou in Christ by Faith Be of good comfort Christ hath fulfilled it in thee and thou hast fulfilled it in Christ Thou mayst bee threatned by the Law in regard of thy dayly failings But here is a non obstante by the goodnes of thy surety As a man hauing broken a penall Statute if hee once haue vndergone the Law he feares not any more either Iudge Officer or Law for that fault So because Christ hath vndergone the Law for vs wee need not feare And as the Debter by the payment of the surety is deliuered so wee by the suffrings of Christ But thou wilt say that thou still sinnest and canst not fulfill the Obedience of the Law I answere that this right also of the Law is fulfilled in thee by Christ if thou beleeuest For hee that hath Christ though hee hath not kept the Law hath the whole righteousnesse of the Law Christs righteousnesse is a large Garment couering himselfe and vs too Iustitia Christi non pallium breue Bernh This Garment is not of our buying or working but it is better because wrought by Christ and wee shall also haue a righteousnesse of our own in the kingdome of Heauen Vse 5. Christ hath stood in thy stead and endured the sharpest of Gods Iudgements which hee deserued not that thou mightest taste the sweetest of Gods Mercies which thou deseruedst not How should this bind thee vnto Him in all obedienced The Borrower is a seruant to the Lender as Salomon saith Prou. 22.7 and the Receiuer to the Giuer Christ hath done and suffred so much for thee shalt thou deny him any thing Euen thy life if He require it Now what would Christ haue thee to do He hath borne the punishment of thy sinnes He would then haue thee cease from sinne Hee endured basenesse and pouerty for thee Repent then of thy Pride His blessed Mouth was buffeted and spit vpon for thee Hee would now haue thee to leaue thy Swearing Lying filthy and vngodly talke and to vse a holy and gracious speech His heart was pearced for thy sinnes thrust not the speare of thy sinnes into his side againe but regent and please thy Sauiour in the amendment of thy life VERSE 5. For they that are after the flesh doe mind the things of the flesh but they that are after the spirit the things of the spirit 6. For to * Or the minding of the flesh be carnally minded is death but to ° or the minding of the spirit bee spiritually minded is life and peace 7. Because * or the minding of the flesh the carnall mind is enmity against God for it is not subiect to the Law of GOD neither indeed can bee IN the premises Saint Paul hath deliuered that there is no Condemnation to them which be in Christ because they are deliuered from the condemning power of sinne God hauing condemned their sinne in the flesh of his Sonne And lest any should heere take liberty to sinne hee hath there admonished that such comfort and priuiledge belongs vnto them onely which walke not after the flesh but after the Spirit This last point is farther inforced in these three verses by an Argument taken from an Opposition of Contraries The dispositions of Carnall and Spirituall men are contrary Therefore their end must be contrary Of the contrariety of their dispositions speakes the fist verse of their contrary ends the sixt verse one part whereof is prooued in the 7. verse the other part is easily vnderstood First of the fift verse They which are after the Flesh that is which are in a meere vnregenerate estate To be in or after the flesh and the flesh to bee in vs differ This is incident to the Regenerate that proper to the vnregenerate But vnderstand to be after the Spirit not to bee meerely spirituall but to bee Regenerate The things of the Flesh Earthly things which are either good as Moralities Indifferent as Riches or euill as Whoredome The things of the Flesh heere principally meant set downe Gal. 5.19,20,21 The things of the Spirit also set downe Gal. 5.22,23 To mind must be taken largely comprehending Thoughts Meditation Desire Delight Study To Sauour The sense Caruall men sauour Carnall things Spirituall men contrary doctrine Carnall men and Spirituall are contrary Gal. 5.17 2. Cor. 6.14 Iames 3.15,17 And Salomons foole and wiseman so often opposed shew the same Vse 1. Why cannot Carnall and Spirituall Godly and Godlesse men agree together Prou. 29.27 Why is a wicked man an abomination to the Iust and contrary Here 's the reason They are contrary of contrary nature and disposition Fire and Water are not more contrary Clay and Iron wil not weld together so friendship is where there is likenes Birds of a feather will flye together Gods Children wonder that wicked men can bee so ill and wicked men wonder that the children of God will not run with them into all excesse and Ryot From this contrariety is it that Adulterers Drunkards vaine persons find fauour there where a good man is hunched at That an Idle person who will let his worke to runne to the Ale-house and to vanity shall bee borne with but if a poore man let an houre to go to a Sermon hee 's an Hypocrite 't is pitty to do any thing for him A Philosopher being asked why men sought more to rich men then to wise men answered because it was possible they might be rich but not wise So if any aske me why wicked men are of some more fauored then good men the Answere is ready Because they which fauour wicked men either are or meane to bee Whoore-masters Harlots Theeues Drunkards c. but to bee godly they purpose not Doest thou hate good men and rayle on them Well go too shew thy selfe what thou art No body hates an Israelite but an Aegyptian or a Canaanite no body mocks Isaack but Ismael betraies CHRIST but Iudas is an enemy to a godly man but he which is contrary Put Fire to Fire or Water to Water and there is no commotion but put Fire to Water or contrary and then what a noyse and Thundring So if a wicked man meet with a wicked man there 's shaking of hands and much gladnesse but if a good man come in their way hee 's sure not to passe without a mocke or taunt If thou fearest God let not this discourage thee It 's a signe there is some goodnesse in thee otherwise the Diuell would not in his Instruments so rage against thee Vse 2. As it 's easie to discerne betweene Muske and a Muck-hill
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
now feeles it is likely hee would neuer haue committed that villany Mortification is tedious but heauen is sweet Men are content to goe all day after their hounds and hawkes to endure hunger thirst c. for their pleasure and what get they in the end some silly creature that is scarce worth the hauing But Heauen is worth the hauing refuse not a short labour for the obtaining so infinite a reward VERSE 14. For as many as are led by the Spirit of God are the sonnes of God THe latter part of the verse going before is here prooued namely that such as mortifie the deeds of the bodie by the Spirit shall liue The argument is taken from the proper subiect of the life before spoken of that is the sonnes of God Thus The Sonnes of God shall liue But they which mortifie c. are the sonnes of God Therefore they shall liue The Minor is proued thus They which are led by the Spirit are the sons of God But they which mortifie c. are led by the Spirit Therfore As many as are led by the Spirit that is by the holy Ghost Led Those things are said to be led which are mooued by a superiour instinct a Aquin. in locū which is either Common or Proper of the common all men the Reprobate yea beasts are partakers The beasts come to Adam b Gen. 2.19 to Noah c Gen. 7.8,9 the Beare slaies the Children d 2. Reg. 2.24 the Lyon the old Prophet e 1. Reg. 13.24 by this common instinct The proper is that whereby the elect children of God are mooued to beleeue repent c. This is here meant Are led Not furiously but mildely and familiarly not as bruite beasts but as reasonable creatures Not as though we doe nothing but lest we should doe no good thing we are actuated by the good spirit that we may doe Neither are we led violently and against our will but willingly and yet were we not willing before we were led but in the leading made willing to be led so willing that when God hath once breathed his grace vnto vs we cannot resist but earnestly desire to bee led And yet is not the nature of the will ouerthrowne nor naturally so determined to one side that as heauie things mooue downeward by an inward beginning so the will absolutely can only affect this one thing But as Orators by their Eloquence doe rule in the minde of their Auditours so God much more effectually drawes vs to desire Christ and affect the Gospell If a couetous man were offered to take what hee would of a heape of Gold no man doubts but hee would gladly embrace such occasion though simply and absolutely it were in his power to refuse it So our heauenly Father doth so commodiously shew vs the Riches of his Grace so louingly doth he inuite vs to receiue it and so aptly doth hee exhort vs that he doth perswade vs without any impairing of our wills so a Beast with prouender Children with Nuts and euery one is led or drawne by his pleasure We are then led being willing not before but after grace receiued Are the Sonnes of God not making vs such but declaring vs to be such The Sonnes that is Children as verse 16. for sonnes and daughters are in the Couenant doctrine They which follow and obey the counsell prescriptions and precepts of the Spirit are the sonnes of God Ioh. 1.12 Ioh. 6.45 1. Ioh. 3.9 Now it is the Spirit which workes faith teaches and begets vs. Vse 1. Take knowledge of thy Impotency to good things without the spirit As a guide to a blinde man or as a Nurses finger to a little Childe so is the Spirit to vs without the which we can neither discerne or walke in the good way Without the Spirit wee catch many a knocke by stumbling and falling at euery sinne As therefore the little childe when it would first goe reaches for the Nurses hand so craue thou the Spirit to bee led into the knowledge and practice of the Truth The Israelites that would presently goe towards Canaan without Moses were all slaine Num. 14.45 so is it not safe to attempt any thing without the Spirit which is to bee our Counsellour and to vs as the piller of the Cloud was to the Israelites the Rule of their marching and pitching their tents Vse 2. If thou yeeldest thy selfe and thy reason and affections to he led by the Spirit thou art the Child of God so cōtrarily which that thou mayst the better discerne obserue 2. things first the way wherein Secondly the minde wherewith thou walkest First Are drunkennesse whoredome c. thy waies who led thee into these waies The Spirit no the Diuell leades thee for these are his waies Are Faith Repentance Humility c. thy wayes How camest thou into these wayes The diuell would neuer bring thee into them nor thy selfe neuer haue chosen them Surely if these bee thy waies thou art led by the holy Spirit whose waies these are Secondly what is thy minde Doest thou walke in the way of Prayer hearing the Word Repentance c. willingly and cheerefully Thou art then led by the Spirit for though we may be found in these wayes yet if we walke in them as a Beare is drawne to the stake we are not led in them by the Spirit for the Spirit makes vs delight in such things Euery thing liues according to the breeding water-fowles are euer paddling in the water Land-fowles are feeding on the dry ground So if thou hast a spirituall breeding all thy delight will be in spirituall things if a carnall onely then in carnall VERSE 15. For yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of Adoption whereby we cry Abba Father IN this verse the Apostle prooues that those which are led by the Spirit are the children of God by an effect of the Spirit in them which is to call God Father Which is amplified by an opposition of their former estate which was an estate of seruile feare As if he should say by an Occupation It may bee you feare in regard of sinne inhabiting But the profiting you haue made is not in the addition of such slauish feare wherwith formerly you were possessed but that which you haue now receiued is a more excellent effect of the same Spirit which is the Grace of Adoption Heere two effects of the Holy Ghost are opposed for in some the Spirit workes feare in other loue and assurance and first feare then assurance that we may stirred vp to seek assurance Feare the signe of the spirit of bondage Confidence and assurance in God as a Father the proper effect of the Spirit of Adoption You haue not receiued the spirit of bondage Paraeus Not the Diuell nor the Law as some haue interpreted but the Holy Ghost To feare Seruilely Againe that is yet still or more