of God and goldlinesse as they came into the world Olde age will steale vpon thee Before it comes learne to liue well when it is come learne to dye well nay alwaies meditate thou of death it will cut the combe of thy pride and make thee neither to glut thy selfe with pleasure nor to be greedy of the world For thou must Dye And I counsell thee to dye quickly vnto Sinne that thou mayst liue euer in righteousnes and euerlasting glory But the Spirit is life for righteousnesse sake Now of the Correction Where wee haue 1. The Thing Life 2. The Illustration 1. By the Subiect The Spirit 2. By the Signe For Righteousnesse sake But the Spirit The Regenerate Spirit say some a Chrys The Regenerating Spirit say b Martyr Aretius others but in my opinion it is better taken for the c Beza Soule because so it holds best correspondence with the words of the Concession yet if we so take it both the other must be supposed For hee meanes such a soule as is Regenerate by the Spirit Is life If Spirit be taken for the Regenerate part Then is made to liue If for the Holy Ghost then quickneth and maketh to liue if of the soule then Is life signifieth liueth for euer For Righteousnesse sake of Christ Imputed to vs Inchoated in vs. That the Cause this the Signe of this life doctrine Though the bodies of the Regenerate be subiect to mortalitie and death yet their soules are not but they doe now liue and shall for euer for Righteousnesse sake Gal. 2.20 Stephen dying saith Lord Iesus receiue my Spirit Act. 5.59 This is confirmed also by the desire of all the faithfull Abrahā is said to be gathered to his Fathers Gen. 25.8 not his body for they were buried in Chaldea he in Canaan but his soule Vse 1. This Confutes beastly Epicures and Atheists who hold a death of the Soule Of which number was I thinke that Lymb of the Pope or of the Diuell which you will the Cardinall of Burbon who said he would not giue his part in Paris for his part in Paradise Vse 2. Thou art pressed with the weight of Sinne Bee of good Comfort Though Sinne cling about thee as Iuy yet by the Spirit of God thy Soule shall liue yea then more when thy Body dyes Iohn 3.36 We are not called forth by that Spirit to destruction but to victory Thou hast euen here euerlasting life And truly hee that hath it not here in the inchoation of it shall neuer haue it in Heauen in the perfection of it This is that which enables vs to ouercome the feare of death Wicked men are afrayd to dye yea they would liue here for euer because they haue no assurance that when they dye their soules shall ascend into Heauen But Gods Children though they feare death yet they ouercome that Feare and desire to dye being well assured that by death their soule as a Captiue shall be deliuered out of Prison and as a Bird escape out of the Cage of the Body into the celestiall Paradise as the Soule of Lazarus not so the soule of Diues which went into euerlasting tormenting flames Vse 3 There are Liuing Soules and there are Dead soules That Soule which hath the Spirit of Christ is a Liuing soule that which hath it not is a Dead soule For as the Soule is necessary to the life of the Body so the holy Spirit to the life of the Soule As the body without the Soule is dead from naturall Actions so the Soule without Christs Spirit from spirituall The Body dyes when the Soule leaues it The Soule dyes when God leaues It Bernard There are two Mansions or Roomes of the Soule The lower which it gouernes which is the Body the vpper wherein it resteth which is God She quickneth the Body God quickneth her She is better then the body God is better then she Therefore Paul saith that widowes liuing in pleasure are dead while they liue 1. Tim. 5.6 Dead not concerning the substance of liuing but the Quality not that they should not be but not be blessed Looke now to thy Soule is it dead or aliue Life of the body is discerned by sense and motion so in Proportion that of the Soule What knowledge hast thou of Spiritual things What taste and delight hast thou in the things of God Dost thou heare and feele that which is spoken out of the Word If not thou art Dead He that is onely asleepe by great noyse and blowes may be wakened Thou art not by the trumpet of the Word nor by the scourge or diuers crosses Certainly thou art dead Art thou starke and stiffe not stirring hand or foote in any good duty Alas thou art dead yea hee is not more dead that is put into his graue then thou art Thou feelest it not The more miserable art thou Thou shalt feele it and when thou dyest before thy Executors can carry thy body to the Graue thy soule shall bee carried to hell by the Diuell Hence is it that the Death of the wicked is called a very ill death We lament the bodily death of our Friends here is cause of lamentation when their soules dye also If a house be burnt with the goods all haue compassion but if the Owner also his Wife and Children be consumed with the fire wee cry out Alas So when the soule and all perishes here is matter of griefe For this as many thinke was Dauids mourning for Absalon 2. Sam. 18.33 because as his body hung fearefully on the tree so his soule might hang in hell for ought hee knew O what a sweet Comfort is it ouer our Friends departed if they haue dyed well with tokens of Grace Labour thou for such a death and be carefull for thy soule A dead body is a gastly thing to behold a thousand times more vgly if it could be discerned with bodily eyes is a dead soule such is euen like the Diuell VERSE 11. But if the Spirit of him which raised vp Iesus from the Dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies e Or because of his Spirit by his Spirit that dwelleth in you THe second Consolation in this Verse As the former shewed the happinesse of the Godly in regard of their soules so this in regard of their bodies and it is inferred by an Occupation from the words of the 10. Verse thus I confesse Paul might some say that the soule liues but the Body is turned to dust and perisheth Nay saith Paul Euen the body shall be raised vp and quickned that the Regenerate may be happy in body and soule These words haue two parts 1. A supposition If the Spirit c. dwell in you 2. A Conclusion Hee that raised vp Christ c. If This Conditionall is not to be taken as if the Apostle doubtingly did suspend his Iudgement or call into
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
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
bee most probable if the restoring be onely to some singulars of all kinds And whereas it may bee obiected why these of the kinds rather then other I would aske them also why at the Deluge these of the kinds rather then other were preserued in the Arke But it is not safe walking in the darke without a light Wee know not how it shall be but this I am sure of that all things shall be most wisely and excellently brought to passe Vse 3. Seeing all these things shall bee dissolued what manner of persons ought wee to be in all holy conuersation and godlinesse 2. Pet. 3.11 If our seruants shall be changed why are we yet intangled in old things Let vs become new Creatures that we may be worthy Inhabitants of the new Heauens and new Earth which shall be Vse 4. Glorious liberty is proper to the Children of God what shall become of the wicked Alasse they shall be holden in the bondage of euerlasting torments They shall bee worse then many bruit Creatures for many of them shal cease to be and therefore to be miserable They shall neuer cease to be that they may neuer cease to be miserable As they now follow the liberty of the flesh so then they shall bee in the bondage of euerlasting punishment VERSE 23. And not onely they but our selues also which haue the first fruits of the Spirit Euen wee our selues groane within our selues waiting for the Adoption to wit the * Luc. 21.28 Redemption of our body IN this Verse is the Application of the former Example The words haue no difficulty if wee vnderstand to whom the Application is referred Wee Some expound Caietanus We Apostles which Apostles had the first fruits that is the Riches of the Spirit As the first fruits are most precious so they receiued Grace both before others and in greater measure and then the Argument is from the greater to the lesse Aretius If we Apostles which are sydera as starres if we sigh and grone then much more inferiour Christians But it is rather to be taken of Christians in generall the Apostle neither in the precedent or subsequent verses speaking of himselfe as of an Apostle but as of a Christian as in the next verse we are saued by Hope which is not the prerogatiue of Apostles but of all Christians We then that is we Christians both of that and all times So here is an Argument from the lesse to the greater thus If the Creature which hath not such sense of the glory to come as we haue do abide the Lords leisure expecting a day of deliuerance then much more ought we to waite c. In this verse are two things First a practice of Christians Secondly a reason of the practice The practice is set downe in two words 1. Grone 2. Wayte 1. We grone Among our selues say some Beza but better in our selues And so it is an Amplification from the manner or measure of Groning That is our Grones come from our very heart roote as we say There is a reioycing which is but in the face and appearance so there is a groning but in appearance therefore he saith in our selues 2. Cor. 5.12 to note the Greatnesse and the Truth of it that it is not fained but without hypocrisie or to shew that there is matter within the best of vs to make vs mourne Pareus Ansel The second practice We wayte amplified by the thing we waite for The Adoption which is expounded The Redemption of our bodies these words being added by apposition But we are the sonnes of God why then should we wayt for that which we haue already The answere is wee haue the Right but not the Complement Wee haue the right of the Inheritance Habemus Ius haereditatis non possessionē Iuris but wee shall not haue the full possession of our Right till the Resurrection of our bodies But why of the bodie because all miseries are conueyed to the whole man by the bodie or rather because the body is subiect to death corrupting and rotting in the graue when the soule is in Heauen it is the last is redeemed and all wayt euen for that Luk. 21.28 The reason is because we haue the first fruites of the Spirit which breeds sighes and grones in them which haue it The first fruites that is the Prelibation A say or taste which we receiue here in righteousnesse peace and ioy being but a sip in comparison of the full draught we shall haue hereafter Saint Paul here alludes to the law of the first fruits which were a pawne to the offerer of Inning his whole crop Leuit. 23. so the first fruits of the Spirit which we receiue here in remission of sinnes is as a pawne to vs of receiuing the whole masse of Glory promised doctrine The Children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the Redemption euen of their bodies from the same Ephes 4.30 2. Cor. 5.2,3,4,5 Phil. 3.20,21 Vse 1. The power of Sinne brings death of body goes with it to the Graue remaines with it turnes it into dust and neuer leaueth it till the day of the Generall resurrection Vse 2. Gods children now mourne yet they are called to Ioy and Ioy they shall haue going from the vale of teares to the Mountaine of Ioy. Heauinesse may endure for a night the time of this life but ioy commeth in the morning Psal 30.5 Illo Mane Psal 49.14 in That morning which shall haue no night to succeed it And this with as vndoubted assurance as the first fruites assured of the whole crop and as the earnest assureth of the bargaine Now the first fruites of the Spirit are the earnest of future glory Ephes 1.13 Vse 3. We haue no perfection in this life for we haue but the first fruites and hence the diuell would deceiue vs perswading vs that we haue no faith no sanctification not the Spirit at al because we haue not al faith perfect sanctification and the fulnes of the Spirit Well Remember that God requires according to that he giues he knows thou canst haue no grace but from him and therefore he expects obedience no farther then he giues Hast thou much grace He expects from thee much obedience And a man is accepted according to that he hath not according to that he hath not Be humbled for thy wants but despaire not Vse 4. He that hath the first fruits of the Spirit grones to be deliuered from the power of sinne not onely to condemne him but also to rule and raigne in him Where are thy sighes and Teares for thy sinnes and manifold faylings The godly are euery where brought in in their mourning apparell Dauid waters his couch with his teares Psal 6.6 Iobs mourning came before his meat Iob. 3.24 and Paul cries out lamenting Rom. 7.24 If then thou
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
A PLAINE EXPOSITION VPON the whole 8. 9. 10. 11. Chapters of the Epistle of Saint PAVL to the ROMANS Wherein the Text is diligently and Methodically resolued the sence giuen and many Doctrines thence gathered are by liuely vses Applyed for the benefit of GODS Children Performed with much variety and conuenient breuitie being the substance of neere foure yeeres Weeke-dayes SERMONS By ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods WORD ROM 2.10,11 10. To euery man that doth good shall be glory and honour and peace to the Iew first and also to the Grecian 11. For there is no respect of persons with God NOLI ALTVM SAPERE LONDON Printed by George Purslowe for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1618. TO The very Noble and Religious Gentleman Master Nathaniel Bacon Esquire TO The very Honorable and most worthy Lady the Lady Iane Cornwalleys his wife Grace and Peace be multiplied from God the Father and from our Lord Iesus Christ SIR I PRESENT to your Nobleness these my poore labors which shall be much honoured if you will vouchsafe as gracious an eye to them written as you did a reuerent eare to them vttered by voice As a picture attaines not the life so neither can writing expresse that liuely Energie of the voice which consists in Vtterance and Action the two Ladies of Speech yet as the picture of a friend is much esteemed for the representation so I cannot but hope of your fauourable approuall of the Copy to whom the principal was so acceptable The stile must needs lose something because I haue endeuoured to abbreuiate many things in vvriting which I tooke more liberty in speaking to deliuer And yet I hope that nor I nor my labours shall for this lose with the Iudicious for Timantes a famous Painter as your selfe if any know was the more commended because by his pictures more was to bee vnderstood then vvas expressed As all that knowe your Noblenes haue experience of your Religious mind so haue I also of your deepe iudgement by whom no Author can lose you beeing able and vsing accurately to examine euerie vvord wherein any excellent thing may bee couched If I were able to write learnedly I would vvish such a Reader as I am MADAM I Humbly intreat you with fauour to receiue this fruit of yor owne goodnes If I haue performed any good by my poore labours those which receiue it owe the acknowledgement next vnto God to your Ladiship who haue so watered my studies with your coūtenance and beneficence that euen my Barrennes hath both by preaching and writing yielded some fruit which as it may be profitable to some is cōfortable to my selfe to haue brought forth so I hope it shal somwhat further your Ladiships reckoning at the day of Christ I know you take no pleasure to haue your goodnesse published because you account Vertues fairest Theater to be a good Conscience yet it becomes an ingenuous mind to professe by whom he profiteth And I wish that all the world vnderstood of your Honorable disposition and Christian carriage both in publique and priuate that many more might be prouoked by your Noble example For as in all natiue and infused Graces you immeasurably exceed the painted Sepulchers of these dayes so is your Ladiship in holy knowledge discreet zeale and compassionate charitie a liuely Image of those ancient Heroines commended by Saint Hierom and other Fathers and also by vnerring Writers As Ladies delight not onely to see faire Iewels and curious Needleworks but to take them out and weare them so I can truly testifie that your Ladiships care is not onely to knowe but to expresse and weare the good things you know in your conuersation I earnestly pray for the increase of Gods fatherly blessing vpon your soule and I craue your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all humble obseruance ELNATHAN PARR To the Christian Reader increase of faith and loue GEntle Reader thou hast here the summe of diuers of my Lectures vpon that most comfortable Chapter the 8. to the Romanes and also vpon those three difficult Chapters next following viz. the 9. 10. and 11. wherein I haue endeuoured plainly to open the words diligently to vnfold the Argument briefely to comprise the doctrine and being euidently proued liuelily to apply the same In which Application I haue had a principall respect of these three things namely to comfort the distressed sinner to humble the obstinate and to exhort and prouoke the penitent to more obedience Also those mysterious points of Predestination Reiection of the Iewes Vocation of the Gentiles and Revocation of the Iewes are here soberly and diligently discussed and made plaine Beside diuers dangerous Positions of the Romanists and of Arminius oppugned many other material doubts and questions cleered by the way As I haue laboured to doe thee good so I desire thee not to requite me with euill If in some things thou thinkest otherwise abound in thine owne sence but censure not rashly remembring that it is easier to pluck downe a house then to build one If thou blamest the stile as too homely be perswaded that wise men desire rather a carefull then an eloquent Physician If thou readest therein read to profit thy soule which if thou doe not we are both losers but thou must giue account for both our losses For as for vs we are vnto God a sweet sauour of Christ both in them which profit by our paines in them which profit not That thou mayest profit I commend thee to God to whom also I desire thee to commend this labour and Thy true friend in our common Sauiour Elnathan Parr A briefe summe of the Doctrines handled in this BOOKE CHAP. VIII Doct. 1. THose which are in Christ by Faith shall not be condemned Verse 1. Doct. 2. Our vnion with Christ the cause of our good life Doct. Our vnion with Christ frees vs from the power of sinne and of death Verse 2. Doct. 1. The Law cannot iustifie vs because we cannot perfectly keepe it Verse 3. Doct. 2. Christ came into the world and was incarnate of the Virgin Mary not of his owne will and yet not vnwilling but by the will and Decree of his Father Doct. 3. God by the death of his Sonne on the Crosse in our nature hath so taken away and abolished sinne that it can not rule in vs here nor condemne vs hereafter Doct. Whatsoeuer Christ did concerning the Law is ours by imputation so fully as if our selues had done it Verse 4. Doct. Carnall men and spirituall are contrary Verse 5. Doct. Whatsoeuer the flesh or corruption doth minde or sauour bringeth death so on the contrary for the spirit that is the regenerate part Verse 6. Doct. 1. All vnregenerate men are enemies to God and God to them Verse 7. Doct. 2. The Law of God is the rule of our subiection to
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
question their hauing the Spirit but as taking it granted both that Christ is risen and that they haue the Spirit so our Sauiour Ioh. 14.15 If you loue me keepe my commandements not doubting of their loue but from thence vrging their obedience Two things are supposed 1. That the Spirit of God is in them 2. That Christ is risen by the power of the holy Holy Ghost Verse 9. Of the former of these before The later is a part of the Creed which I purpose not to runne into at this time The Conclusion declareth the Argument Thus If the Spirit of God be in you then the Spirit will quicken your mortall bodies But the Spirit of God is in you as hath been declared Therefore c. The Consequence is proued from the like The Spirit hath raised vp Christ therefore will it you being his members Here two things 1. The Action Quickning 2. The Amplification 1. From the Efficient God described by an Effect The Raising vp of Christ 2. The Subiect Quickened Your mortall bodies 3. The Condition of them whose mortall bodies shall be quickned Theirs in whom the Spirit dwelleth He that raised that is the Father so the Soune so the Holy Ghost raised Christ it was the worke of the whole Trinitie who in workes without are vndiuided Shall quicken Not raise for the wicked shall bee raised but they shall not be quickned as the Godly namely with a Spirituall life And yet Paul saith 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aline vsing the same word which heere But the Answere is that All may bee taken distributiuely thus As many as are in Adam dye and as many as are in Christ shall bee made aliue Hee saith All and All to shew that none dye but in Adam and none are made aliue but in Christ Your mortall bodies Aug. Epist 57. Dard. that is soules dead in sinne say some a Piscator but that 's too hard Your mortified bodies say others b Sarcerius but better your mortall that is your base vile bodies subiect to dying They shall be quickened That is their naturall body shall rise a Spirituall c 1. Cor. 15.44 and their mortall shall put on immortalitie d 1. Cor. 15.54 so that they shall haue no death nor mortalitie e Vt non solum non sint mortua sed ne mortalia Anselm Your euen your as it is in the Greeke By that his Spirit which dwelleth in you That is by reason of their vnion with Christ through the Spirit All that are Regenerate shall in the power of Christs Resurrection be raised by his Spirit that dwelleth in them Luke 20.35,36 Ioh. 6.40 1. Cor. 15.20,21,22,23 Here haue we an Argument against the seeming impossibilitie of the Resurrection The Sadduces account it vnreasonable * Mark 12.18 The Philosophers Ridiculous f Act. 17.18 Hymeneus and Phyletus said it was past g 2. Tim. 2.18 and many yet doubt of it To all which I say Consider the Author and cease to Doubt Paul illustrates it by naturall things As Wheat dyes and riseth i 1. Cor. 15.36.37,38 so the day k Dies moritur in noctem c. Trees also wither and re-flourish Why not our bodies we hauing a Promise Doest thou beleeue Christs Resurrection Else wert thou nor a Christian The Iewes beleeue he dyed the Christians that he rose againe Beleeuest thou this Then beleeue thine owne as the body drownes not so long as the head is aboue water so if thou bee a member of Christ thy Head thou shalt not be left behinde but euen thy body shall be receiued into Heauen Whither hee hath carried the pledge l Tert. ib. c. 37. of it in his owne humanitie Bee secure O flesh and bloud you vsurpe Heauen in your Head Christ Adam had a possibilitie to dye if he sinned and a necessity of dying because he sinned Our mortall bodies shall receiue an impossibilitie of dying by the Quickning of that Spirit That as Christ dieth no more m Rom. 6.9.18 so death hath no dominion ouer vs. This comforted Iob in the day of his sore trouble n Iob 10.25 and this was the Comfort of the poore Iewes vnder Antiochus Epiphanes they looked for a o Heb. 11.35 better Resurrection to be as Sugar to rellish the bitternesse of the Crosse Note a secret Your mortall bodies The same which they carried about with them shall be raised vp and a revnion of the bodie and soule at the last day No accidentall thing can vtterly destroy an Essentiall But death is accidentall and the vnion of body and soule essentiall Therefore that vnion cannot in reason perpetually faile Some of the Heathen e Plato acknowledged that the separation of body and soule could not be finall Ruffinus saith that his people in repeating the Creed would say I belieue the resurrection of this Flesh f Carnis huius Ruff. in exposit simbol inter opera Cypr. as though they had clapt their hands on their breasts So Paul saith This Corruptible g 1. Cor. 15.54 But some will say Some men are lame some deformed shall those bodies rise so I answer The same in substance shall rise not in infirmitie Lazarus without his sores Mephibosheth without his lamenesse Such things shall be taken away in the elect for defect and deformitie cannot stand with that glory And for the Reprobate it is thought by some Diuines to be probable that their defects shall not be supplied but suffred for the encrease of their shame and punishment h Tilen syntag disput Theolog. parte altera loc de Resurrect Thes 37. The Iustice of God requires that the same not another body should rise to punishment or blisse That hand those feet those prowd adulterous eyes that blaspheming tongue shall rise againe to receiue condigne punishment And on the contrary those hands that haue beene lifted vp in prayer and stretched out to relieue the Saints those that haue wept for sinne that tongue which hath glorified God That body that hath suffered for Christ shall also rise to be partaker of his glory doctrine Vse 5. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull Resurrection others not As the sleepe of sound and sicke men differ So the Resurrection of good and bad Sound men are refreshed sick men haue sick sleeps and are the worse when they awake so shall the Resurrection be Then shall bee a generall gaole-Deliuerie but some shall be acquitted some deliuered to the Executioner to bee tormented and these are said to perish not Physically but Theologically being depriued of blisse We must all rise How wouldst thou rise which readest these things wouldst thou rise with feare and terrour or with ioy and confidence If thus then repent and forsake thy sinnes and thou shalt For the hope of such resurrection depends vpon an holy
Rolloaus About the coherence most Interpreters iudge thus that here is a proofe that God is with vs because he hath giuen vp his owne Sonne for vs and then the argument is taken from the signe not probable but necessary and infallible This is very true Yet is may be very fitly conceiued thus viz. That the Apostle doth answere an Obiection which might bee made from the Verse going before If God bee for vs saith the Flesh What meane then the want and pouerty whereby wee are pressed Pietie is hotly praised but coldly rewarded To this Paul answereth as if he should say Let not such diffidence distract you God will freely giue you all things you neede and this he proueth by an argument from the greater to the lesse Hee which giueth his owne Sonne will deny nothing and therefore the Syrian Translator reades it And if God hath not spared c. which Beza most approues and his Maiesties Translation Hee hath not spared Not as before Who hath not implying that it should be still addrest to answere to the question Verse 31. We are poore saith the weake Christian I but if God hath giuen vs his owne Sonne hee will deny vs nothing which is good for vs. This Argument is amplified two wayes 1. From a description of Christ who is here called Gods owne Sonne that is Ioh. 5.18 his naturall onely begotten We are sonnes but adopted and thus Christ also cals God his owne Father Which terme notes equalitie as the Iewes there vnderstood Ibid. 2. From an opposition of actions Hee spared not but deliuered or gaue vp It is more then if hee had said he gaue though freely For a man may giue of his abundance but God hath not spared his owne and onely Sonne But hath deliuered him vp that is to death Iudas deliuered him So did God Iudas as the Instrumentall God as the Principall cause gouerning the Tradition of Iudas and yet neither is God to bee brought into the fellowship of the fault with Iudas nor yet Iudas to be excused for the co-operation of God Because neither did God command or compell Iudas to doe it neither did Iudas in the doing of it ayme at the pleasing of God This action of GOD is amplified from the Persons for whom For vs all that is not for all Men but Beleeuers In these words then wee may consider two things 1. A Supposition that GOD hath not spared his owne Sonne 2. The Collection deduced and inferred Hee will not deny vs any thing doctrine The Doctrine Out of the Supposition God hath giuen to death his owne Sonne for vs Rom. 5.8 Vse 1. O the greatnesse of Gods loue towards vs So God loued the world saith our Sauiour Ioh. 3.16 that hee gaue his onely begotten Sonne 1. Ioh. 4.9,20 When Abraham was ready to offer his Sonne Isaak Gen. 22.12 The Lord saeid Now I know that thou fearest and louest me because for my sake thou hast not spared thine onely Sonne If Abraham loue God because he spares not Isaak much more doth God loue vs because he spared not Christ For it is more for God to offer vp His Sonne then for Abraham to offer vp his For first God loued Christ better then Abraham could loue Isaak Secondly God was not bound by the commandement of a Superiour to doe it as was Abraham Thirdly God voluntarily did it which Abraham would neuer haue done without a commandement Fourthly Isaak was to be offered after the manner of holy sacrifices Christ suffered an Ignominious death after the manner of Theeues Fiftly Isaak was in the hands of a tender Father Christ in the hands of barbarous Enemies Sixtly Isaack was offered but in shew Christ in deed This is an Excesse yea a Miracle of loue Hyperbole amoris Chrysost Portentū amoris Pareus Paul calls it a loue passing knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.19 There is no Argument to this to draw a man to God This Paul often celebrates And hee 's a very blocke that is not moued herewith to shew himselfe sensible of it in his godly walking God hath not spared his owne Sonne for vs as if hee loued vs more dearely then Christ For we vse not to expend things deare but for such as are more deare Who then which vnderstands this can finde in his heart to offend such a God He spared not his owne Sonne for thy sake Spare thou thy drunkennesse vncleannesse c. but not thy bloud for his sake who was so prodigall as I may say of his owne and only Sonnes to doe thee good Now to the Argument He that spared not his owne Sonne for vs will spare no other thing for vs. But God spared not Christ for vs. Therefore For it is lesse to giue vs all things with him then to giue Him to death for vs. doctrine To whomsoeuer God giues Christ he giues all good things For all things are in Christ 1. Cor. 3.21,22,23 Col. 1.17,19 Vse 1. Aboue all things seeke for Christ who is the Fountaine of all good In ipso filio Dei omnia existunt tanquam in primordiali praeparatiua causa Aquinas If thou hast him thou hast all for as the shadow followes the body so all good things temporall and eternall follow him He neuer comes empty or alone but his reward is with him Reuel 22.12 The world sings the old Poets note First for money then for Christ And if they haue any spare time that is for Christ and eternall life Vngratefull wretch which hast bestowed many houres and dayes on thy pleasures and vanities scarce a day or houre on the knowledge of God and Christ Hee that hath Christ hath all things yet who seeketh Christ so earnestly as he seeketh all other things This was preached in the time of the great drought Anno 1615. Examine your selues on this present occasion Who amongst you euer so longed for Christ as now for raine Who hath so bewailed his sinnes as this present want Seeke yee Christ and with him you shall finde comfortable seasons yea all good things First seeke the Kingdome of God and his Christ then all such things shall bee giuen vs into the bargaine Mat. 6.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velut additamentum Metaphora ab ijs qui emunt fructus vt pyra poma c. Piscat in loc Mat. These shall be as an c. in the end of a sentence Consider how most men hastily goe to worke one seekes raine in the new Moone another in the change of the winde a third in this or that figure None almost seeke him in Christ and therefore God hath confounded all our Signes and Obseruations Seeke therefore such things in Christ for without Christ eyther we shall not haue them or we shall haue no comfort in hauing them they turning from being benefits to be very snares vnto vs. We may haue temporall good things without
saw me asunder I remembred Esay If drowne me Ionas came to my minde If stone me I thought of Stephen If behead me of Iohn Baptist If take away my goods Naked came I out of my Mothers wombe Thus did this holy Bishop fore-arme himselfe So ought we to doe that if God appoint such times for vs we may not thinke it strange Thou it may be art Now rich in health in peace c. Thou knowest not what hangs ouer thy head but thou knowest what thou hast deserued Thinke dayly of Famine Nakednesse Banishment Imprisonment Hanging Burning c. Feare the worst and prouide for it For what art thou better then thy Fathers Then Eliah Esay Peter Paul c Forethinke these things lesse shalt thou bee moued with such things when they come if thou meditatest of them before they come The weapon that is fore seene hurts the lesse Vse 3. That which Satan aimes at in all his tentations is to separate vs from God and Christ He vexeth our bodies spoyleth our goods as we see in Iob not so much to hurt our bodies or make vs poore as to make vs blaspheme or deny God He can be content wee should bee rich and healthfull so we be hated of God Is this Satans drift Let vs ouershoote him in his owne bow the more he tempteth and raiseth trouble the more often and earnestly doe thou pray and the more conscionably doe thou walke before God that thou mayst defeat the Diuell and preserue the sense of Gods loue in thy brest VERSE 36. As it is written Psal 44.22 For thy sake are wee killed all the day long wee are accounted as sheepe for the slaughter THat No Tribulation can separate vs from the loue of Christ is here proued by the example of the ancient Church recorded in the Scriptures which comes in good season for least such grieuous things should seeme signes of desertion hee brings a prophesie which not only shewes that the Saints haue in former times suffered these things and been in fauour but also that this should bee the state of the Church in this life This Prophesie or holy Testimonie is taken out of the 44. Psalme Verse 22. This Psalme is intituled A Psalme of instruction to the sonnes of Corah which some interpret to the sonnes of Martyrdome It is questioned when and vpon what occasion this Psalme was written Some thinke vpon occasion of the 70. yeeres captiuitie at Babylon But this is vncertaine Because That Captiuitie was a punishment for their sinnes It was not For thy sake all the day long It is more likely to my seeming to be vpon the occasion of the horrible persecution of the Church vnder Antiochus Epiphanes vnto which in all likelihood Paul hath reference Heb. 11. toward the latter end The summe is this The Saints of old haue endured Tribulation vnto death and yet were not separated from the loue of God Therefore such tribulation cannot separate vs Now. That they haue endured the Records of all times testifie and that their sufferings extinguished not the sense of Gods loue appeares because they endured for Gods sake which they could not haue done without an exceeding sense of his loue Neither can such things separate because of the constant decree true from Abel They which will liue godly must suffer persecution And through many tribulations we must enter into the Kingdome of Heauen In this report of the sufferings of the ancient Church we haue three things 1. The greatnesse of their sufferings They were killed amplified by a similitude As sheepe to the slaughter 2. The cause Not for Their Sinne but for Thy sake 3. The continuance how long Euen all the day long We are killed Not mortified as the Vulgar which Sarcerius followes expounding of the killing of sinne namely that all our Afflictions must tend to mortification that there may be an end of sinning before there bee an end of liuing but it is to be vnderstood of bodily death which is the extremity of troubles All the day long A day is a measure of time which is either taken for the whole time of the world from Abel to the last Martyr or for the time of euery Christians life beginning at his conuersion This is the best Q. But how can one be killed all the day long A man can be killed but once and it requires not a day nor an houre for it our life is taken away in a moment A. It is to be vnderstood either of euery affliction which is mors partialis a kinde of death and a passing vnto it or in regard of our continual danger and readinesse to die with the terror of it being neuer secure but alwaies expecting to be taken and killed which is more terrible then Death it selfe When we must die it is a fauour suddenly to be dispatcht by nature all die but once but by our willingnes we may suffer it euery day as Paul said 1. Cor. 15.31 he died daily And are counted as sheepe to the slaughter Not innocent humble ready to heare and follow Christs voice as elsewhere the terme sheepe is taken The enemies of the Gospell doe not so reckon of vs but here it is meant as in that saying of our Sauiour Math. 10. I send you as sheepe among wolues Therefore called sheepe of the slaughter That is Tyrants make no more reckoning of the taking away of our liues then a Butcher doth of cutting the throat of a sheepe Some sheep are good for store some for slaughter we are not counted for store Happy were it if here were alwaies store of beleeuers their liues would much profit the world Gene. 18. If there had been found in Sodom ten such store-Christians it might haue stood to this day but the world vseth not to spare such but as a Butcher kills a sheep without making conscience of the effusion of the blood of it nay hee thinks well of his worke and is glad when hee hath done it So Christ saith that Tyrants shall kill Christians and thinke that thereby they haue done good seruice to God doctrine True Christians are alwaies in danger and ready to die for Christs sake Iohn 15.21 and 16.2 Luke 9.23 As the Sunne euery day goes downe so must Christs disciple euery day make account of crosses and death in the following his Master Vse 1. Paul to comfort vs vnder the crosse brings Scripture for there are the promises which were Dauids comfort in trouble There are the stories of the Saints what they suffered how they behaued themselues how they were assisted by God of the which whosoeuer is ignorant is as a souldiour without armor or weapons Christ in his temptations vsed Scripture so doe all the Saints When thou art tempted to couetousnes remember that of Paul We brought nothing into the world When to reuenge then call to minde that God saith Vengeance is mine And so in other cases defend thy selfe with this Target Out of the booke
more then Yea and Nay comes of euill A. True Yet it is not euill As good Lawes come from euill manners yet the Lawes are good doctrine The Doctrine out of the second They which sweare must sweare by God Deut. 6.13 Vse Abuse not this sacred thing 1. Either by Impious oathes as naming any part of Christs humanitie his Bloud Life Wounds c. which is most fearefull 2. Or by ciuill oathes as by This Bread This Drinke This Light These ten Bones This good Day This money c. These I call Ciuill because they are as common amongst carelesse Christians as any Ciuill talke 3. Or by Superstitious Oathes as Saint Anne Saint Mary Faith Troth Holy-dome the foure Euangelists 4. Or by any thing that is not for in so doing thou placest these in Gods roome attributing both infinite Knowledge Power and Iustice vnto them 5. Or by Swearing falsely A Christian may not bee found tardy in any especially bound with an oath His very calling must keepe him from Lying Cogging Glozing and all trickes and make him to loue the Truth doctrine The Doctrine out of the third In matters weighty wee may sweare Ier. 4.2 Such is Pauls oath here and such are all the holy oathes of the Saints This is lawfull not onely in publique but in priuate as Dauid and Ionathan so sware So a man may require an Oath of his Executor for his iust dealing as Ioseph did of his Brethren for his bones Gen. 50.25 Vse Beware of common and customable swearing and the horrible and blasphemous practise of these times The Turks sweare not but vpon great necessitie and an idle swearer is not admitted among them to places of gouernment Be ashamed thou Christian the Turkes shall rise in Iudgement against thee It hath the Diuell for the beginning and hell for the end of it We should vse Oathes as our Holy day apparell but seldome A man will not weare his Holyday clothes euery day and in euery worke so wee should not ordinarily and vpon euery trifle vse the Name of God Thus to doe is a signe of an irreligious person of a very wretch And if thou hast sworne to a Truth keepe thy Oath for the reuerence of the Name of thy God If thou hast pawned some precious thing for performance thou wilt be carefull to redeeme it much more carefull oughtest thou to bee hauing as it were pawned the Name of thy God doctrine 2. Out of the Auouchment the Doctrine A mans Conscience beares witnesse of all his words and thoughts either with him or against him Rom. 2.15 Vse 1. Take his Oath that hath a good Conscience As a profane man makes no more account of his oathes then of strawe so also doe thou account of them And vrge not such to sweare for they will sweare to any thing Vse 2. The testimony of Pauls conscience comforts him though the Iewes credit him not The world holds thee for a good man or woman But what sayes thy conscience if that know thee not so the testimony of the world is nothing though the World knowes it not yet inow know it if thy Conscience know it Vertue requires no better witnesse then the conscience b Nullum theatrū virtuti maius quam conscientia Cicero The world accuses thee for whoredome theft but what sayes thy conscience If thy conscience excuse thee thou mayest be comforted There is more force in the testimonie of a mans conscience then in the testimonie of all the world Augustine c Aug. contra Secund. cap. 1. being accused by Secundinus to haue come from the Manichees for feare of losse or desire of preferment comforted himselfe in the integrity of his conscience I esteeme not saith he what Secundinus thinkes of mee so long as my conscience accuseth me not before God Vse 3. Be watchfull ouer thy thoughts words and deeds because conscience will beare witnesse and alwaies for God It is Gods Officer for the purpose put into vs to keep vs in awe Take heed of Hypocrisie for thy conscience will discouer thee Take heede of secret sinne for though thou couldest hide it from men yea from the diuell yet not from thy conscience Thou seest no witnesse Seest not thy selfe The darknesse may encourage to sin but it cannot couer sinne d Si arbitrū non vides teipsum non vides Tuae conscientiae testimonium non vereris Nescis caliginem noctis nō operterium esse sed incentiuum peccati Ambr. Serm. 7. in Psal 119. prope finem for as God sees in the darke so doth conscience also Let this make thee feare to sinne for as sighing followes griefe and belching vnholsome meat so the stinging witnes of conscience after the committing of sinne The witnesse and accusation of conscience is the first reuenge vpon a sinner e Prima est haec vltio quodse Iudice nemo nocens absoluitur It is wisedome to make conscience our friend against the day of Iudgement It is the best friend and the worst enemie Better haue all the world against a man then his conscience Iudas had the Scribes and Pharisees on his side and his purse full of money but his conscience was against him and he hanged himselfe Many feele not the witnesse of their conscience it sleeping or being benummed or seared through a continuance in the custome of sinning Much sinning stupifies the conscience for a time but there is a day a comming either of affliction or death and then all the world for a good conscience Or if a man dye as a beast or as a stone as Nabal yet in the day of Iudgement conscience will speake and not hold her peace Thou shalt dye but thy conscience cannot It shall appeare with thee at the Iudgement seate of Christ when thou shalt say Hast thou found me mine enemie For as a seale makes impression into the Waxe so the memory of euery sinne is engrauen as with the poynt of a Diamond on the conscience not to bee blotted out but by the bloud of Iesus Christ Thou mayest lose thy selfe but thou canst not lose thy conscience The light of it may bee shadowed because it is not God but not quite put out because it is of God f Obumbrari potest quia non est Deus extingui non potest quia est a Deo Ter. VERSE 3. For I could wish that may selfe were * Or separated accursed from Christ for my brethren my kinsmen according to the Flesh IN this Verse is a second Argument to proue Pauls griefe for the reiection of the Jewes I could wish my selfe By the duplication of the Pronoune Paul most significantly expresseth himselfe To be accursed or separated from Christ There are diuers impertinent expositions which I leaue The word here vsed signifieth that which is put apart from the vse of man and dedicated vnto God not after an ordinary manner as such things which might be redeemed but with
a Minister be ignorant of the Scriptures or a Physician of the difference and cause of diseases the complexion of his simples c. it excuseth not So for a Christian to be ignorant of Gods righteousnes and the way of Iustification before him is most dangerous So is it for a man to imagine he knowes when hee is most ignorant which is as if a drunken man should thinke himselfe sober or a sicke man well Stop the fountaine of these inconueniences by sound knowledge as a blind man so an ignorant man must needes erre out of the way As a man expects not a voice from fishes so nor from ignorant men vertue If the vvoman of Samaria had knowne who it was that offred her vvater Iohn 4.10 she would not haue mocked him If the Iewes had knowne many of them the Lord of life 1. Cor. 2.8 they would not haue crucified him If the Papists many of them knew better they would accordingly professe Our profane persons if they knew the rigour of Gods iustice the heat of his anger the burning of hell they would not I thinke so shamelesly carry themselues Vse 3. Trust not in thine owne righteousnesse in they ciuill and harmelesse carriage there is no more goodnesse in it then life in a dead carkasse It is like a childes baby made of clouts there 's not more difference between such a puppet a strong man then between our righteousnesse and that vvhich may iustifie vs before God Vse 4. They which receiue not Christs righteousnes are Rebels then are the Papists Rebels so are all they which seek not after faith Whatsoeuer gifts of nature thou hast thou art a rebel if thou belieuest not the Word and receiuest not the righteousnesse of God offred thee therein A more open rebell is a drunkard blasphemes c. Alas vvhat shal becom of these A Iew is better then such a one so is a Papist they can say something for themselues and many of them are free from such notorious crimes Surely such shall be dealt withall as rebels and because they will not repent and be subiect to the righteousnes of God in faith they must be subiect to the reuenging iustice of God in torments VERSE 4. For Christ is the end of the Law for righteousnesse to euery one that beleeueth THe Iewes are zealous of the righteousnesse of the Lavv yet are ignorant of Gods righteousnes and submit not vnto it for God gaue the Law not to make vs righteous but to make vs seeke Christ the end of the Lavv that wee might be righteous in him Here Paul brings an Argument to shew that Iustification by faith establisheth the righteousnesse of the Law That which aimeth at and attaineth the end of the Law destroyeth it not But faith attaineth the end of it which is Christ Therefore And as hee which runneth not to the end of the race misseth the prize so the Iewes misse of Iustification because they haue not Christ the end of the Law In this verse are two things 1. A Proposition 2. The amplification The Proposition Christ is the end of the Lavv both Ceremoniall and Morall The Iewes sought to be righteous by the obseruation of both these The end The end of a thing is either Mathematicall or Morall The Mathematicall end is the vtmost part of a thing in which the length or continuance is determined as a point is the end of a line Death the end of life the day of Iudgement the end of this vvorld The Morall end of a thing is the scope and perfection of it Now Christ is the end of the Law both waies The Mathematicall end both of the Ceremoniall and Morall but diuersly Of the Ceremoniall by a direct signification of the Morall by an accidentall direction The Ceremonies signified Christ and ended at him The Morall Law also after a sort leades to Christ Properly the Morall Law leades sinners to the Curse but by account to Christ as the disease leades to the medicine or Physician He is also the morall end of both For hee is the body of those Ceremonies and shadowes and hee perfectly fulfilled the Decalogue for vs and that three waies 1. In his pure conception 2. In his godly life 3. In his holy and obedient sufferings and all for vs for whatsoeuer the Law required that we should Bee Doe or Suffer hee hath performed in our behalfe Therefore one wittily saith Aretius that Christ is Telos the end or Tribute and we by his payment Ateleis tribute-free vve are discharged by him before God Christ is both these ends but principally the last is heere vnderstood The Amplification is by a double determination 1. For vvhat 2. For vvhom 1. For righteousnes to be done or imputed This first and more principally also for the other 2. For whom Described 1. by quality for Beleeuers 2. By generality Euery Beleeuer Q. Is Faith and Christs righteousnes of the Law A. In substance the righteousnesse of the Law and the Gospell are all one For none can be iustified by any other righteousnes then that which the Law requireth They differ onely in the manner of performance the Law exacting it to be done by our selues the Gospell offering it done by Christ to be apprehended by faith Iustifying faith is not directly of the Law for the Law knoweth no Grace but indirectly it is as the Law commands obedience to God doctrine God hath giuen the Law in writing to bring men to Christ that beleeuing in him they might be iustified by his righteousnesse Gal. 3.24 Vse 1. Humane lawes are branches of the Morall law therefore not abolished by Christ and that is an vniust lawe whose end is not Christ Vse 2. For righteousnesse to the beleeuer not to the worker we are not iustified by doing but by beleeuing Vse 3. All beleeuers admitted to Iustification none excluded for faith is a supernaturall grace of which all are equally capable if God bestow it Vse 4. A beleeuer is happy for he hath Christ and so the righteousnesse which the Lawe exacts He hath the perfection of the Lawe which beleeueth in Christ Talis est ille qui in Christum credidit die qua credidit qualis ille qui vniuersam legem impleuit Com. Hieron ad Script Yea such a one is euery beleeuer in the day that he beleeues as he should be if hee could as perfectly keep the Lawe as the very Angels Satan would discourage poore sinners from the scant measure of their sanctification But if thou beleeuest be comforted for thou hast liuery and seysin of all the promises of the Lawe in the first moment of thy faith It cannot hurt thee it curses onely vnbeleeuers and bad liuers hauing a full blow at them to their condemnation Seeke faith and the increase of it more then gold for it is much more precious inriching the conscience with peace comfort and confidence euen in the houre of death Many lament outward
weake gifts yet if hee preach the Gospel thou must account his feet beautifull It s not the gifts of men but the Word of God which workes the feate in our Conuersion Vse 5. If it be the Gospel of peace the professors are to be peaceable Vse 6. The great sinne of this Land is the contempt of the preaching of the Gospel that we account it not a precious but a tedious thing Neuer merry vvorld say some since wee had so much preaching as if the Sun shone too bright Like the Israelites who stumbled at the plenty of Manna These are a kinne to those Diuels who asked Christ if he were come to torment them So they account the Gospell a torment because it crosseth their profane couetous and Epicure-like courses These can spend daies and nights in vanitie but an houre at a Sermon is tedious Bleare-eyed Leah is more comly in their eye then Rachel The Onions of Egypt haue a better relish in their mouthes then Manna and Quailes They had rather liue at the Hogs-trough for what are all worldly pleasures but draffe in comparison then in their fathers house Preferring their pigges with the Gadarenes before our Sauiour Christ O say they We cannot liue by Sermons But alas what are all pleasures without this euen vanity vexation of spirit yea the more of these the more torment to the conscience at the day of death when the Gospel of peace is worth all the world But what 's the cause we loue the Gospel no better Surely this we know not our own poore estate and so are ignorant of the worth of it If we knew these wee would runne from East to West for it If drunkards and the rabble of vvicked wretches knew their fearefull estate the Minister should be as welcome to them as bread to the hungry or a pardon to a Theefe To them which are visited in their consciences is the Gospell sweet but to them which are hardned it hath no sauor Poore soules If a man in the street cry fire fire euery man runnes but we daily cry the fire of Hell to consume all impenitent sinners yet none almost are moued What 's that fire to this What the burning of rotten houses to the burning of body and soule in fire and brimstone for euer If the Lord would be pleased but to shew a wicked man the torments of Hell or to visite his conscience with the apprehension of his wrath then the very crummes of the Gospell would be welcome when now they lothe the full measses of Consolation Then to see the sweetnes of but one sentence or line in the Gospell would be more acceptable then the whole riches of the world When the Conscience is wounded and the Diuell strongly accuseth then how beautifull will the feet be of the now contemned Ministers of the Gospell Sell all thy profits pleasures sinnes to purchase this treasure of peace which comes by the Gospel Many are daily cheapning but they vnderbid for it they would faine haue it but are driuen away with the price because it requires a forsaking of all to follow Christ But indeed Daniels fare with the Gospel is a roiall feast if thou accountest not so thou hast a proud and an ignorant heart VERSE 16. But they haue not all obeyed the Gospell for Esayas saith Lord who hath belieued our report IN this verse Paul preuents an Obiection against that which was said concerning the preaching of the Gospel to the Gentiles that it was of God As if some Iew should say No Paul God neuer sent you to preach to them for if hee had he would haue sent you first to vs and haue blessed your labours but the greater part obey you not either of Iewes or Gentiles It may be here and there a few of the common sort follow you but where are the great Rabbines the Pharises The fourth part follow you not but persecute you Therfore because this busines profits not in your hands God neuer sent you but you runne of your own head This was a plausible Argument to the Iewes to vvhich Paul answers by a Concession with a Correction annexed as if he should say Indeed all doe not obey the Gospel yet you Iewes are not to be offended because as our sending vvas fore-told so your and their incredulitie and the small fruit and effect was fore-told also In this verse we note two parts 1. A declaration of the successe of the preaching of the Gospel Not all obey it Secondly a Confirmation of it out of Esay All haue not obeyed that is beliued So called because obedience is an inseparable effect of faith The effect is put for the cause so we say of the trees in our Orchards this is a Peare that a plum when they are the trees that beare such fruit so Faith is the tree that beares the fruit of obedience This obedience of Faith is two-fold First or Reason Secondly of Works That of Reason is when it giues place and way to the Gospel though it conceiue it not For the Gospel goes beyond reason as in the point of the Trinitie Incarnation of Christ Iustification of a sinner before God Resurrection c. Abraham belieued aboue or against reason and the Gospel is said to bring into subiection our Reason 2. Cor. 10.5 That of vvorks is when we obserue the Law for Faith worketh by loue and is to be showne by our works Gala. 5.6 For Esay saith By this is rendred the cause not of the thing but of the Proposition For not because Esay fore-told did not all obey but because all did not obey Esay fore-told it Lord This is added by the Septuagint for explanation Who hath belieued The Interrogation is a forcible Negation propounded as some say by way of Admiration that so few should belieue but that 's no wonder It s rather a wonder that any doe considering our corruption and the diuels subtile tentations then that many do not It s no wonder to see men runne into all manner of sinne as t is no vvonder to see a stone roule downe from the top of a steepe hill I thinke it is spoken rather by way of complaint that so fevv should beliue the Gospell Report or hearing that is preaching by an vsuall Hebraisme because nothing in the world is so worthy to be heard as it Our Report vvhich are the Prophets Apostles and Ministers of the Gospel Who hath that is none haue so few as in comparison None So Iohn saith Iohn 3.32 that No man receiueth the testimony of Christ Did not Mary Andrew Peter c Yes but in comparison of the multitude which did not None doctrine When the Gospell is preached all are not conuerted by it and belieue it Iohn 3.32 and 12.37 Mat. 20.16 2. Thes 3.2 Vse 1. Faith is called obedience Obey thou in life and make thy reason obey No man standing on his own reason euer belieued an vnsanctified wit is a great hinderance