Commentary on Romans

WHat is the sum and purpose of this Text with the several parts of it?

It doth deliver unto us the second use of the law, in respect of men which are unregenerate, whose sin is increased and irritated by the Law through the pravity and corruption of nature, taking occasion by the Law more to rebel against God. The parts of this Text are two: the first is a proposition, in these words, [ But sin took occasion; ] the second is a reason, in these words, [ for without the Law sin is dead. ]

Now come to expound the words, and tell us what is meant by the word Sin, and by Commandment?

By sin is meant corruption of nature, or that original lust which is the root of all other sins, which is either in thought, word, or deed, in omission or commission: and by Commandment is meant that Commandment mentioned in the former verse, which forbiddeth lust, and that when it is truly known and duly considered.

In what meaning is it said, that sin took occasion by this Commandment?

This: that the law in it own nature is so far from being the cause of sins and transgressions, as it doth not so much as yield or give any occasion of sinning; but man's corrupt nature being irritated, provoked, and stirred up by the prohibitions of the Law once manifestly known, doth snatch and take occasion thereby to become more fierce, and to break out into more foul sins. And this is it which is meant by the word [ Wrought ] for the meaning is, that man's corrupt nature by the knowledge of the Law, which condemneth it, instead of being amended thereby, doth beget and bring forth sin and sinful desires more abundantly. Even as Rivers flow from a Fountain, and sparkles arise out of a furnace: so corrupted nature engendereth more wicked lusts, the more it sees it is restrained by the Law.

What is the doctrine or instruction from hence?

It sets before us the woeful and wretched condition of man's nature, such as it is before new birth; which appears in this, that the Law which should serve to call men to God, doth make them the more to fly from him, and to run away headlong unto sin and death. For as stubborn diseases (as the Canker or Leprosy,) which by laying too of remedies become the worse: even such is the lust of our sinful hearts, increased by the remedy. Also as an untamed Horse which the more he is spurred forwards, the more he goeth backward, and as a wicked son who being commanded a duty, doth the more labor against it: even so it fareth with our corrupt minds, they give themselves the more to do evil, the more they be forbidden them; and this doth bewray the most untoward disposition of our croo ked nature, altogether (before grace received) adverse and estranged from God, and all goodness.

What use and profit is to be made of this doctrine?

First, it taketh the whole fault of our sins from the Law, and layeth it where it ought to be, even upon the naughtiness of our nature. For the Law is no more to be blamed by becoming the occasion of so great & many evils, then a Physician is to be blamed, if upon the forbidding cold drink unto a sick man, the patient should more fervently thirst after it. Secondly, that there is nothing so good, but it may become the ocasion through our own default, of grievous evils; as God, his works, his benefits, his judgments, his creatures, yea his Gospel, & his Son, proveth a stone of stumbling, and a rock of offense.

What other use of this former Doctrine?

The exceeding vicious quality of our poisoned Nature, should cause all men by all possible means to seek to have it renewed. Secondly, such as have their Nature already cured and changed by the grace of new birth, must see that there is cause for them to be humbled, both in regard that they were once under the power of this poisoned corruption, and have still the remnants of it sticking in them, and soliciting them to offend. Thirdly, it must admonish all which come to hear God's word, to hear it with fear and prayer, that they be not made the worse by it, through the fault of their own wicked nature.

What is meant here by Concupiscence?

By Concupiscence is meant actual lusts or evil desires both vnvoluntary and voluntary. For it is plainly distinguished from sin (which is original Concupiscence) as fruit from the root. And (by all manner of Concupiscence) is meant all evil desires and motions of all kinds and sorts, either against holiness required in the first, or righteousness commanded in the second Table of the Law.

Were not these in men before they knew the Commandment, seeing he saith they are wrought by it?

Yes, these wicked motions are both in us, and are somewhat known of us before we have the knowledge of the commandment which forbids them: but they are not known so fully and absolutely, nor the great force of them so fully felt, as after the true knowledge of the Law is once had.

What do these words [wrought in me] put us in mind of?

That if this happen to Paul, what may happen to us? The case of Paul is every man's case: for we are all by nature alike perverse; and our natural perverseness will be as ready upon the Doctrine of the Law, forbidding and condemning our lusts and inward evil motions, to break out and more to be enraged and increased by that which should do it good: which though we do not perceive till afterwards (as Paul did not) yet when it is perceived, it should move us to justify the law, and condemn our selves after Paul's example.

Is there any other Doctrine out of the former words?

Yea, namely, that original Concupiscence is more then a defect of Justice, as sickness is a defect of health: but it is a very sin, offending God, and making Nature culpable, being condemned in the Law, and the very proper cause be getting all vicious motions and actions within and without man.

What is it to be without the Law?

To want the true knowledge of the Law: for it cannot be said, that any are simple and altogether without the Law, seeing all men have the Law of Nature written in them. Two sorts want the true knowledge of the Moral Law; as Infants and Children, which for want of age cannot attain the understanding of the Law. Secondly, men of years, which either do not at all consider it, or but slenderly. On the other side, they may be said to know the Law, which so know the true meaning, as therewithal they do think upon it so long, till they see & feel their sins, and the deep danger of them: except men know the Law to this purpose, they had better be without the Law.

What then is the instruction from thence?

That whosoever do hear the Law and Gospel, without application to themselves for humbling and strengthening of them, it may be truly said, that they are without the word of God, whatsoever knowledge they get; as a man is without the Sun, without Riches, when he hath no use of them, though he have riches, &c.

What is the use of this doctrine?

To reprove such as hear the word, and content themselves with some general confused knowledge, and not ponder it nor apply it to themselves, that they may be touched thoroughly with it: of these it is true which is written, They hear and do not understand, and they see & do not see; which is a most heavy judgment of GOD, and worse than famine, plague, and sword.

What is the meaning of this, that he saith sin is dead?

That is, without the due knowledge of the law, sin lieth still, void of force and power as if it were dead; neither is it known to be so grievous as it is: for as a Dog which while he sleepeth, he seemeth to be dead, but if you awake him, he will fly in your throat: or as a body is said to be dead when it wants strength and moves not; so sin before the true knowledge of the law, because it doth not stir and rage, is therefore said to be dead.

In what sense doth Paul say he was alive without the law?

Not that he lived indeed, but that he seemed to himself to live to Godward, because he was not troubled, nor his conscience made afraid of God's justice and vengeance, til the law was well known unto him, and duly considered of him: which his case may be declared by the similitude of one who hath an enemy, and grows secure, because he is quiet and stirs not, thinking himself safe. So Paul while sin was not impelled and stirred by the law, took himself to be alive indeed, and out of all peril of perishing by eternal death.

What is the instruction that is to be gathered from these words, being thus opened and expounded?

In the person and case of Paul, we learn what is the estate of all natural men while they are ignorant of, or duly regard not the law, so long they do little or nothing feel their sins, or fear their own damnation; but contrariwife judge themselves to be happy and alive, though they be dead and miserable. This their fearful estate, may be set forth unto us, by the comparison of one being sick near to death, yet complaynes not, but saith he is not sick, because he feels not his disease: even so it fareth with all unregenerate men, before they have the right understanding of the law, and of their sins and danger thereby, they take themselves to be in blessed case having their sins forgiven them, because they are blockish, without all true sense and feeling of their sins; which how dangeraus a case it is, may hereby be perceived. For as a man not feeling his sickness, neglecteth the means of health, and dies without remedy: so these not feeling their multitude of sins, do think that they are well already: therefore they never earnestly seek after Christ, but do perish in their senseless estate. And this is the condition of many thousands which do live in the Church of God.

What is the profit to be made of this point of doctrine?

First, it may provoke such as neither felt the sting and force, nor feared the damnation of sin, to mistruit their own estate greatly, that they are not alive to God, howsoever it seems otherwise to them: for the reason why their conscience is quiet, and their minds at rest, as if they did live and were in bliss, it is, because sin is dead and quiet in them through their ignorance, or ill regard of the law. Secondly, that Christians must reck on it a great mercy of God, to have the law truly expounded, and wisely applied to themselves, that they may come to feel their sins and their own miserable condition, as they may be provoked by that means to seek a remedy. Lastly, such as are disquieted and vexed about their sins, through the threatenings of the law, are in better plight then many, which never knew what trouble of mind meant; because they are nearer unto Christ, then the other be.

Now expound the other part of the ninth verse, and 〈◊〉 plainly what is meant by the commandment, and the words following?

That commandment which forbiddeth lust or all evil desires; which is said to come unto one, when it is rightly understood, without which the commandment is as it were absent from us, as the Sun when it shineth not: also sin is said (to revive) when instead of not stirring & raging, it doeth move and trouble our minds to see and to feel it. For sin is never truly dead in any natural man, but counterfotly, and in seeming only, while the knowledge of the law is absent: there is a true death of sin by the Holy Ghost, as Chap, 6. 2, 3. and a dissembled death, while the law is hid from us.

What doth the Apostle mean in the beginning of the 10. verse, when he said, he died?

That is, while before he seemed to himself to be alive, nor he saw himself to be under the wrath of God and eternal condemnation, through the breach of the law: hence came death (not frō the law) as he showeth by his own example.

What instruction have we from hence?

This; that the law serveth to kill men, by showing and making them feel that they are dead and most wretched, by reason of their sins. Some are thus killed to destruction, as Cayne, Esau, and Judas, and such as wholly despair: Others are killed unto salvation, as Paul and such as by their despair are driven to Christ, when they are brought to see nothing in themselves, save matter of eternal misery, and be out of hope ever to be saved by any goodness or strength in themselves, this causeth them to look about for succor from elsewhere.

WHat is the drift of this text?

To prove that the law is not properly the cause of death but sin, verse 10. and withal to show how it is that sin did slay and kill Paul; namely by deceiving him, verse 11. he cleareth now the law from being cause os destruction, as before from being cause of sin.

How is it proved that the law is not the cause of death and of God's wrath?

Because on God's part it was ordained unto this end, that it might give life; but sinful lusts stirred up in Paul, by occasion of the law deceived him, and by that deceiving, slue him spiritually: so sin is the proper cause, and by it self, of death; law is the occasion only, & that by the deceit of sin abusing it.

In what meaning doth the Apostle say that the commandment is ordained to life?

It teacheth what end and use there is of the law, in respect of it own nature: that is, if so it be observed, it doeth give life eternal. For so it forbiddeth evil things, and commandeth good things, as it propoundeth the promise of life to the perfect doers of it: as it is written, He that doth these things shall live in them. Levite. 18, 5. Indeed the Apostle saith Gal. 3, 21. That the law cannot give life. and Rom. 8, 3. that it is impossible for the law to give life. But the fault hereof is not in the nature of the law; which of it self is a word and oracle of life, like to the fountain whence it flowed; but in our weakness which cannot fulfill the perfect righteousness of the law: whence it is that it cannot give life, as the Sun cannot give light to him that hath no eyes to see it; nor Christ cannot give righteousness to him that hath no faith to receive it.

How doeth the Apostle mean that the commandment was found to be to him to death?

Thus much, that at length he felt it to be so; for the law when he rightly understood it, made him perceive that having in it own nature a good use, even to give life, that accidentally and besides the nature of the law, it proved to him the cause of death; insomuch as by breaking it, he felt himself guilty of death and damnation. For the proper cause of death and damnation, it is sin or our natural corruption deceiving us, which abusing the ministry of the law, (by being stirred up by it the more) brings forth of it own nature properly, and by it self, death and damnation. Thus sin as the true cause, doeth produce death, and the law occasionally doth produce it.

Open this somewhat more plainly and fully unto us, how death comes of sin by the occasion of the law, and how sin deceived Paul the Apostle, being in his Pharisaism?

Thus: when we begin to know the law rightly, we see and feel our sins which before we did not, and that thereby we are worthily adjudged to damnation in hell fire. This cannot be carnestly thought on, but that it will bring us to some taste of destruction, in which respect though we do live in our bodies, yet we are said to be slain by sin and to be dead. For as a malefactor condemned, who by fear & feeling of his death approaching (looking for it every minute with terror,) may be said to taste of death, and to die before he be dead: so it was with Paul, being unregenerate; and so it is with all the elect, when the law hath effectually convicted them of death through sin, they have a sense of death eternal, which breedeth great heaviness and disquietness in their minds.

What instruction is to be gathered from hence?

That there is none of years which are partakers of the life of Christ and of his righteousness, until by the preaching of the law, they have such a sense in regard of their sins, that they feel themselves dead: this is the course that God taketh with all his children to kill them, before he make them alive, to humble them in feeling of their own dead-sick, and damnable estate, before he heal them and save them. The reason hereof is, because till men be brought to a through-sight & sense of their own dsmnation, they will never seek after Christ nor desire him: without which they can never find him nor have him: God having so ordained it, that by seeking we shall find him. Secondly, the health and salvation by Christ, becomes more sweet and precious to men that first have felt themselves lost and damned without him: as health is more pleasant after sickness, liberty after bond, plenty after scarcity, fair weather after foul, peace after war; therefore to have his grace highly esteemed, God useth to bring them very low that shall enjoy it.

What is the use of this Doctrine?

First, to stir up secure sinners, to labor much to be brought to the feeling of their own deserved damnation, that they may become capable of the grace of Christ unto salvation. Secondly, to comfort those which be humbled to Hell gates, in the sense of their sins seeing by this means God is a preparing of them for his Son, to become meet to be his members by faith. Lastly, to admonish such faithful Christians as have by the Law been brought to feel the death due to their sins, to be thankful in word and deed for such a deliuereance. This is both the duty and testimony of a truly delivered sinner, which hath indeed by the death of Christ escaped death.

But tell me what course sinners are to take, that they may get the sound feeling of their own woeful damnation, due to their sins?

It is no easy thing to get it, nor every sinners case to come by it: yet I will commend unto the sinner (desirous to be humbled,) four looking-glasses, wherein if he use often and intentively to behold himself, he may haply through God's mercy attain his desire, to his euerlastaing good. The first is Adams fall, wherein he shall see not only himself deprived of all goodness and exposed to all sin and misery, but the whole race of mankind, and all creatures in heaven and earth folded in gods fearful malediction and vengeance. The second is the curse of the Law, in which he shall see God as a most terrible Judge most severely denouncing unto his Creature (the work of his hands,) all the miseries of this life, bodily and spiritual, which are innumerable; separation in the end of life of the body from the soul, which is terrible; and after this life ended, everlasting destruction both of body and soul, which is most horrible: and all this even for the least transgression of his Law, Deut. 27, 26. The third is the estate of a damned man in Hell, where he shall see a lively picture of misery it self, to with a man for sin chained up in a prison, where there is a continual night, and most lamentable roaring and outcries, having for his companions, the Devil and his Angels and the Reprobate, his tender flesh extremely pained in every joint and sinew, his soulc lying in inexpressible horror, filled with hatred of God, blasphemy, and despair, fretting and vexing not so much in the sense of present punishment, which yet is easeless and endless, as in remembrance of his exceeding loss, being cast out of God's kingdom, without hope of recovery. And here remember (I pray) that this woeful estate everyone hath deserved a thousand ways. The fourth and last, is the most bitter death and passion of our Lord Jesus, wherein let him see and consider himself as principal debtor, and Christ, but as his surety suffering for his sin, even at the hands of his own vassals, the Jews & Gentiles, most grievous tants, scorns, and reproaches most smartfull buffeting, whipping, crowning and piercing with thorns, spears, and nails, in his head, hands and feet (his most tender parts:) and at the hands of his angry revenging Father, receiving such invisible strokes in his soul, as drew from his body abundance of bloody sweat in the garden; and from his mouth a most doleful complaint and cry upon the Cross, My God my God, why hast thou forsaken me? Here upon if a man will consider this deeply, that if God's wrath did lie so heavy upon Christ for sin imputed, who also had his divine power to uphold his man-hood in suffering it, how heavy will it lie when it lighteth upon a mere man, and that for his own sin? This meditation may prevail much to bring down the stoutest and proudest heart and stomach that is, in the sight and feeling of his own misery, which by desert of sin is due to him in justice; or if this do it not, the case is very hard, for it is a sign of a full hard heart not to be touched with grief, for such grievous things as the only Son of God for our cause endured.

Now that you have told us how the Law doth kill us by engendering in us a sense of God's wrath and eternal death; let me hear you declare unto me by what means sin did kill Paul?

Sin deceived him, and so slew him: deceitful sin killed him.

What is the instruction from hence?

That sin is a deceitful thing may appear by these three ways: First, by the testimony of Scripture as Heb. 3, 12, 13. Take heed least any of you be hardened through the deceitfulness of sin: also in Ephe. 4, 22. the lusts of sin are called deceiveable lusts: now whatsoever God saith is deceitful, must needs be so, for he cannot lie. Secondly, by the example first of Paul, confessing that sin deceived him, he being very wise, learned, and heedful. Secondly, of Peter, who was deceived by his sinful presumption. Thirdly, of Solomon and David, by incontinency. Fourthly, of Judas, who was deceived by covetousness. Lastly of Herod by pride. Thirdly, by reason because it is the brood of the Devil, that old Serpent, full of subtlety, who deceived the whole world by his guile and craft: the Child being like his father, such damme such brood. Second reason: sin is in quality contrary to holiness, therefore as holiness hath sincerity and truth, so sin hath deceit and guile annexed to it. Lastly, seeing it makes our hearts deceitful, therefore it self must needs be full of deceit. For that which maketh a thing to be such, it self is more such. Quod facit tale, id est magis tale. Aristot.

What hurt and danger is there in being deceyned?

From this deceit of sin, springs hardness of heart, and spiritual deadness, Heb. 3, 13. And after this there follows eternal death, without the mercies of God, and great repentance.

Are all men deceived alike?

No, the wicked are deceived wholly & willingly, and unto their destruction. The elect in some things are deceived by sin, even after calling, but never wholly and finally.

After what sort and ways doth sin deceive us?

First, by making men think that they are alive and happy, when they are dead and miserable thorough sin. Secondly, by causing them to neglect their inward thoughts and lusts, resting in outward obedience only, as if that were enough, and could justify them. Thirdly, by insinuating it self into their harts, becoming more pleasant and delightful to them; by the prohibitions of the Law, forbidding and condemning it. By these three ways especially, was Paul deceived with sin. Fourthly, by blinding our judgment, by putting out the eyes of our mind, that we should not be able to see it to be a sin in our selves, which we see to be a sin in others; & not to be a fault in particular, which men do know to be a fault in the general. As the covetous, proud, malicious, will condemn covetousness, pride, hatred in general, yet perceive not that their own actions savor of these vices Fifthly, sin persuades mē, that the things which the law forbids are good & commodious for them; as some kind oflyes, and some little breaking of the Saboth, and usury & such like sin, doth often put on the name and countenance of virtue; as pride of cleanliness, niggardnesse of thrift, great swearing and revenge of manhood & courage, &c. Seventhly, it turneth away our thoughts from thinking earnestly upon the punishment due to sin. Eighthly, when we do any good, it maketh us ascribe it to our selves, and to think that we have kept the Law. Ninthly, our sinful Nature frames it self glad to hear the Law, & yet continually draws from the obedience of it. Lastly, it persuadeth us, that there is more ease & pleasure in following our lusts, then in obeying God's Law. There be other 〈◊〉 inumerable, whereby sin useth to deceive men, yet these be common and most dangerous, which I have named.

What profit is to he made of this doctrine?

It reproves such as are ignorant of the Nature of sin, not so much as knowing that it is deceitful. Also, such as knowing this, yet suspect it not, but are secure; not providing and arming themselves against the slights of sin. Secondly, it teacheth all men what need they have of wisdom and wariness, and all good circumspection, considering what a deceitful enemy they have within their own bosom, and how many wisemen have been deceived; and how easy a thing it is to be deceived, and what danger it is to be deceived: therefore watch, take heed, and pray continually.

WHat is the Sum of these words?

A conclusion of the things said before, cō cluding the Law not to be the cause of sin, by a reason fetched from the property of the Law, thus: The Law is good and holy, therefore cannot be the cause of sin. For howsoever it doth detect & show sin, and doth irritate & increase it in natural men, yet the fault is not in the law which is just, but in our selves which abuse it. Now, whatsoever is the cause of sin, must needs be it self sinful and unjust. Therefore a Law just and holy, cannot beget sin which is filthy.

What Law and commandment doth he mean here in this Text?

He meaneth the moral Law delivered by Moses unto the people; and by commandment must be meant that commandment which forbiddeth Lust, and condemns it as sin. The reason why he mentioneth both Law and Commandment, is to show that these properties here named, do agree to the whole Law, & to every part of it. For, if the Law be holy, it doeth follow necessarily, that every commandment is so; and on the contrary, if any one commandment be holy, just, and good, the whole law must be so. The reason why he singled out that commandment which forbids Lust, is because it needed clearing. And hereunto our Apostle borroweth these properties of the Law from Psal. 19, 7, 8 9. where it is written, that the Law of God is undefiled, his testimonies pure, his judgments righteous, &c.

What is meant here by holy, and in what respect is the Law called holy?

By holy is meant that which is pure and undefiled seucred from all pollution of falsehood, lies, sins, and errors. To which purpose it is likened to filuer tried in the fire seven times, Psa. 12. 6. and to the light of the Sun, Ps. 119. The respects for which it is called holy be five. First God the author of the law, is most holy. Secondly, it was published by the ministry of the holy Angels. Thirdly, Moses the penman, and the Prophets the interpreters of it were holy. 4. The matter holy, to wit, all duties to God or man. And lastly, the end it aims at, is to make a people holy to God. Therefore it must needs be holy.

In what sense and respect is the Law called Just and Good?

It is called Just, first, because it is righteous, having in it no wrong or iniquity. Secondly, it teacheth just things. Thirdly, it proceedeth from a just God. 4. It is able to justify such as perfectly keep it. Fifthly, it justly denounceth death to them that break it. Also, it is called good: First, because it liketh, alloweth, and beareth with no evil. Secondly, it she weth us every good way which we are to walk. And lastly, it hath promises of many good things, both temporal and eternal; for this life and for a better.

How else can ye fit these properties to the Law?

Thus: It is holy, because holiness towards God is taught in the first Table of the Law; Just, because Justice towards our Neighbor is taught in the second Table; and because the good and perfect way is taught in both the Tables; as also, God the chief good, who and what he is, and what he willeth.

What is the use and profit we are to make unto our selves, from these properties of the Law?

Very many and manyfold. First, it sharply reproveth them which think or speak reproachfullie of the Doctrine of God's Law. Secondly, it doth admonish us with delight, reverence, and love to think and speak, to read and hear it, being so highly praised of God's own mouth. Thirdly, it proves the Scripture of the Law to be inspired of God, whose Image it bears being like himself, in his most glorious properties. Fourthly, it commendeth to us, the great mercy of God, & sets forth the great dignity of his people, in having a Law so holy and just given unto them. Fifthly, it encourageth all Christians to be very studious in the Law, to learn it, and carefully to practice it, being a rule so right & pure. Sixthly, it bewrayeth what a filthy and foul thing sin is, that is contrary unto so holy a Law. Seventhly, it informs all men, that they ought to bear with, and to brook the severe Discipline of the Law, because it is good and just. Eighthly, hereby all men must be warned to stand with God's Law against their dearest lusts, to condemn whatsoever the Law condemneth, and to praise whatsoever the law praiseth. Ninthly, here is a pattern for Teachers, how to frame their Doctrine, to see that it be holy, just, and good; as well as for hearers how to frame their conversation, to look to it, that it be such as the Law is; for till it be such, it is never holy & just. Tenthly, that we must have in honor and estimation, not only the word of the Law, but every portion of it, it being throughout like it self. Lastly, we see here what to judge of the Gospel, namely, that it is a Doctrine full of goodness, Justice, and holiness, worthy of all love and obedience. For if the Law be holy, sure the Gospel is no less. For it is from the same Author, penned by as holy instruments and Secretaries, containing matter most Divine and holy, even redemption by Christ; and not only tending unto, but serving to make us holy, effecting it in us; being the power of God to salvation, & so to Sanctification, which is one part of Salvation, as Justification is the other, which we attain by the Gospel only, Rom. 1, 16, 17.

WHat is the drift of this Text?

To clear the Law from a new slander, which might by cauillers be cast upon it. The flaunder was, that Paul in his Doctrine did make the Law a very pestilent thing, the very cause of death to himself, whom it had slain, verse 8. The which slander he doth wipe away, and discharge himself of it thus: First by denying it [ God forbid. ] Secondly, by turning the blame of death upon sin [ For Sin. ] As if he should say, it is not the Law which is made death, but it is sin which begets death. Thirdly, he proves by reason, that the Law cannot be the cause of death, for that it is spiritual (that is) ordering or framing a man to spiritual obedience, & to live conformably unto God; which if any could do, they should not die, but become spiritual and live forever: therefore in it self it must needs be an holy and a good thing.

What learn we out of the Objection?

First, that a malicious Cauiller, will never make an end of objecting against the truth, an unsanctified wit is ever insatiable. Such as inquire and object soberly, out of a desire to learn, will soon receive satisfaction: but wanton wits, and contradicting spirits, delight in crossing the truth. Therefore their error being plainly shown them, they are to be left, least we cast Pearls before Swine.

Secondly, that the Doctrine of the Gospel, doth lie open unto many slanders of wicked men, who because they will not believe sound Doctrine and obey it, therefore they are justly given over to the spirit of calumniation; against such men must be armed. Thirdly, it behooveth the Ministers of Christ, not only to lay down their Doctrine soundly and plainly; but wisely to foresee what accusations may be brought in against it, and how to remove them; for as they may assure themselves that Satan will sifte all the corners of his wit, to devise slanders against the truth; so it behooveth them to be prudent, to forecast and prevent it.

What are we to learn out of the first part of Paul's answer, denying the slander?

That no man (especially a Minister) must suffer a slander, especially in the matter of Doctrine, falsely to be fastened upon him, because the discredit of a Teacher in matter of Doctrine, is the endaungering of the souls of the hearer. For, who will give credit unto us, if it should be blown abroad and believed, that we had taught poisonful and unsound things?

What is the use of this point?

First, it reproveth such as put them up, & pass by such slanders lightly, as the betrayers of the salvation of their flock. Secondly, it reproveth those that put them out, and be Authors of them, as being the procurers (as much as lies in them of other men's destruction. Thirdly, it admonisheth all to beware how they father any false Doctrine upon the Ministers of Christ, seeing the hurt reacheth to them and others.

What is the second part of Paul's answer?

That sin wrought deatl in him thorough that which is good (to wit the law,) the meaning whereof is twofold. First, that his sin the more the law forbid it, the more it did rise up against the law, and so wrapped himself more deeply in death and damnation; as an vntained Horse, the more he is curbed, the more he rageth. Secondly, the law shown him his sin and made him feel it, and that by the desert of it, he was under God's wrath adjudged to hell fire; upon the apprehension and taste whereof, his heart was smitten with deadly heaviness. It fareth with him, as with a man condemned to die, and respited two or three days, he feels death every hour though he be alive: So Paul being under eternal death through sin, and made by the law to see and feel so much, he was by this means as a flaine and dead man; as one that hath the axe over his neck, and every moment looks for the mortal blow.

At what time was it, that sin through the law had wrought this death in him, seeing it is plain by Scripture, that while he was a Pharisy, he was far from thinking himself in any such woeful and deadly estate: because it is witnessed of him, that he lived unblameably. Phil. 3. 6. keeping a good conscience, Acts 23, 1. profitting in the religion of the Jews above his fellows. Gal. 1, 14. In so much that he rather took him self to be just by the keeping of the law, thē feared death by the breaking of it: therefore show me at what time it was, that the law wrought in him this feeling of death, by reason of his transgressions against it?

This happened unto him (upon all presumptions) even a little afore his conversion, after that Christ had met him in the way as he went to Damascus, and had begun to humble him by terrible actions, words, and sights, committing him over for further direction unto Ananias. By whose ministry he was brought and made to see two things (amongst many others.) First, that the good works which he did before his conversion, they did not proceed from faith and charity, and therefore in the sight of God, they were no better then sins. Secondly, he was instructed to know the meaning of that commandment, which forbiddeth lust; to wit, that all sudden motions and desires of the mind, deserve damnation in strictness of justice: now being made to perceive this, that his best righteousness was but iniquity with God, and that his heart had been full of evil affections and motions in the sight of God; howsoever his life had been without blame in the sight of men: these things (I say) being believed and eainestly thought of, with application to himself, of the threatenings of the law, against his inward and secret corruptions and hypocrisy, brought him to see and feel himself to be in the case of a fellon condemned to die, even a most miserable and dead man, without the grace of God in Jesus Christ; this was the beginning of his conversion.

Tell us now what instructions we are to gather from all this?

Two, first that it is a man's own sin which produceth and begetteth his death, the law only showeth a man his sin, convict him of it, and maketh him feel himself guilty of death; provoking him by his own fault, to do that which shall more deserve condemnation. For as an earthly King hearing of some subjects apt to mutiny and rebellion, gives his commandment to them to forbear assembling, to wear no weapons upon pain of death; hereby they are made the more rumultuous, are apprehended, convicted as guilty of the breach of the Kings edict, and therefore executed, whereof their rebellious mind is the proper cause, the kings commandment only an accidental cause: so it is with the law, it is but the accidental cause of our destruction, which properly cometh from our sins. Secondly, we are taught, that whosoever God meaneth to bring to his Son Christ, to enjoy his righteousness and life, they must feel their own death denounced by the law against the desert of their sins; for howsoever there were in Paul's conversion some things extraordinary, yet this is ordinary to him with other elect sinners. First, to be killed by the law in the sense of their sins and damnation, ere they be made alive by the grace of the Gospel.

Whereto serveth this?

First, to comfort them which have got a taste of their own destruction, and are troubled and humbled by it; such are in a good way to Christ, as a corasiue or potion when it smarts, works a good sign. Secondly, it serveth sharply to reprove such as are forward to draw the promises of life unto themselves, before the law hath slain and wrought a sense of death in them: it is all one, as if they would have their wound or sore healed without launching, their disease or sickness cured without physic.

We have heard that not the law but sin being irritated by the law, works death: what would the Apostle have us to learn by that?

That it brings to open knowledge the malice of our natural sinnne and pravity, which consists herein; in that it doeth abuse perniciously such a good thing as the law is, to the increasing of sin, and to the working of death. This may be set forth by the comparison of such stubborn diseases, as are made the worse by such remedies as are applied to heal them: even such a vile thing sin is, which taketh occasion to break out more vehemently by that means, which was given to restrain it. And it is in this sense said of sin, that it is made by the law out of measure sinful: partly, because by the knowledge of the law, sin which was hid before, doeth now show it self to be more grievous; and partly because by the restraynt of the law, it doth rage more unmeasurably.

What use is to be made of this truth?

First, to be humbled considering that we carry such a poysoufull thing in our own bosom. Secondly to be very watchful over our own heart, taking diligent heed unto it, least the in-bred venoune break out. Thirdly, to 〈◊〉 us to pray unto God in hearing the Law, that our vicious nature abuse it or to the waxing worse thereby. Lastly, tobe thankful 〈◊◊〉 Christ, by whose sovereign grace this malady is begun to be cured in us, and shall be perfectly healed at the time of our dissolution by death. Hitherto we have seen three excellent uses of the Law: first, discovery of sin; secondly life and blessedness if it be obeyed, also death if it be disobeyed; thirdly irritation and increasing of sin and of destruction: this happeneth accidentally, and is not of the Law it self, as the two former.

WHat doth this Text contain, or whereunto tendeth it?

A reason for to prove why it is not to be reckoned as a fault in the law, if upon the knowledge thereof, there follows death; because the law is spiritual, but the Spirit is properly the cause of life; and therefore it cannot be properly the cause of death for one and the same efficient cause, cannot by it self produce two contrary effects, unless it be in respect of a subject diversely affected, as the Sun hardeneth clay and softeneth wax.

In what meaning is the Law called spiritual?

First, because it is not given by men, but God himself by his Spirit was the inditer of it. Secondly, because it reacheth not to the outward man only, but to the most inward motions of our mind and will, requiring obedience from our very spirits and thoughts, yea requiring a spirutually even a perfect and Angelical obedience in soul and body. Thirdly, because this inward obedience of the Law, must come from that Spirit which is the author of the Law in these respects it is called spiritual. But this property of (Spiritual) cannot be affirmed of the whole law. For the ceremonial law stood in bodily rites. The judicial law did respect outward acts. Therefore it is meant only of the moral law the ten Commandments, of which it may be affirmed that every Commandment of it is spiritual, striking at the root, and piercing even the very soul and spirit of a man: such is the nature of the world, answerable to the nature of God, who searcheth hearts and thoughts, Heb. 4, 12, 13.

What benefit are we to make to our selves from hence, that God's Law is spiritual?

First, here we learn a difference between the civil laws of men, and the laws of God; the former take no knowledge of thoughts, except they be uttered in words and acts, the latter doth. Secondly, one may keep all the laws of men, and yet be a very vicious and wicked person, whereas God's law teacheth to follow all virtue, and to shun all vice. Thirdly, it is not enough to conform a man's self to God's own law, namely, in outward actions only, without internal obedience. Fourthly, it reproves such as thought the Law of Moses to require no more then external duties: as the Pharisees expounded the Law. See Math. 5. Fifthly, it proves to us, that the Law is impossible to be kept of us, who cannot in this flesh attain such exacte purity; and so reproves the Papists, who teach that we may merit by works, and do more then the Law commands, cuē works supererogatory. Sixthly, it helps to understand the true meaning of the Law, that in the forbidding or commanding of outward works evil or good, God forbids and commands the very first thoughts and desires of those works. Seventhly, it doth admonish all men as they would please God, to have more care about the ordering of the inward motions, then of the outward actions. Lastly, it must warn us with earnest prayer to crave help of God, to strengthen us by his Spirit to give obedience to the Law, in some measure of truth and sincerity.

What learn we by this, that the Apostle saith we know that the Law is spiritual?

It teacheth us that this doctrine was not uncertain and doubtful, but well and publicly understood and known in the Church only. Secondly, it reproveth such as live in ignorance of the nature of the Law, which is a dangerous thing; for it causeth men to rest content with outward civility, and honesty of manners, with neglect of the inward reformation of the heart; which is the main duty of a Christian: as appeareth in the example of Pharisees, Mat. 23, throughout. Whereas Christians must exceed the righteousness of Scribes and Pharisees, Math, 5, 20. and imitate Zacharias and Elizabeth, Luke, 1, 6.

WHat is the drift and purpose of this Scripture?

In these words the Apostle doth confess and bewail his remaining natural corruption, and so maketh an entrance into the description of the fight and combat between the flesh and the Spirire, which he very notably setteth forth in his own person, unto the end of the Chapter. For having opened the estate of all men, Jew and Gentile, under the guiding of sin with-out Christ, Chapter. 1, 2. and secondly their estate under the grace of redemption by Christ, being justified by faith they have peace with God, Chapter 3, 4, 5. and thirdly, their estate by grace of sanctification or regeneration, opened in Chap. 6. the justified by faith are freed from the dominion of sin, as well as from the guilt thereof: Now in the end of this 7. Chapter, what weakness and disficulties are in this estate of sanctification, how tough and dangerous a conflict with sin, regenerate men have, is most huely set forth in Paul's own example, being a regenerate person; hereupon he now speaks of himself in the present time.

But doth Paul speak thus of himself as he was aregenerate man?

He doth so: he doth now speak of himself as he was an Apostle & regenerate, not as he was a Pharisee & unregenerate. Because he doth not speak of himself in the time past, as he did before in this Chapter, verses 8, 9, 10, 11. but now he speaketh in time present, saying, I am carnal sold under sin.

But Paul as he was an Apostle was holy, being sanctified by the Spirit, and therefore spiritual, not carnal.

It is true, being converted and made an Apostle, he was spiritual and holy, yet not simply and absolutely so; but in part only and imperfectly, having still some sinful corruption sticking in him, which did fight against the divine Law, as he afterwards speaketh of himself, verse 17, 18. and 22, 23. where he distinguisheth between the flesh or sin, and himself as he was renewed.

What then is the sum of this Scripture?

Thus much: Paul confesseth that being a regenerate man, yet there did still abide in his nature corruption of sin, which violently resisted the Law, so as he could not attain that perfect integrity and uprightness, or spirituallity, as I may so speak, taught in the law, but was forced against his own will often to do against the Law, and to obey the lusts of sin. The conceit of Origen is strange and false, as if Paul in the person of a natural man did only express the battle of reason and appetite.

What are we to learn out of this free and frank confession that Paul maketh of his own vicious naughtiness?

First, that it is a good fruit and sure note of a regenerate person, unfeignedly and ingeniously to confess their sinful infirmities, wherein there is a great difference between the child of God, and those that be but hypocrites: for an hypocrite doeth commonly deny, defend, or extenuate his sin, or confesseth it more out of the fear of punishment, then for the grief of the offense, or out of hope of pardon: but the Children of God do the quite contrary, for they freely accuse themselves out of a loathing of their sins, with trust of the forgiveness of it by Christ.

What reason moveth them thus to do?

First, because it is the high and ready way to pardon, the promise whereof is made only to a faithful and sound confession, 1 John 1, 9. Secondly, because this kind of confession is both grateful to God, in that it is commanded of him, and doeth render unto him his due praise. Thirdly, it is a true testimony and mark, that our repentance is not counterfeit, and hypocritical, but hearty and sincere, because we are contented to ashame and abase our selves, that we may give God the glory, and the Church a good example. Lastly, because it brings true peace unto the conscience of a sinner: These reasons and grounds are sufficient to move the children of God, even openly and publicly to accuse themselves when need requires; as appears in the example of this our Apostle, who to the end he might yield due praise to God and to his law, and give unto the faithful an example of true humiliation, doth in this place publicly accuse himself of sinful corruption, and of bondage to sin in part: for as he doth here accuse himself generally of sin, so he doeth elsewhere charge himself with sundry special foul vices by name, see 1 Tim. 1, 13. The like did David and Solomon, and Peter, and innumerable others, whereof mention is made in Sacred story.

What profit are we to make of this point?

First, it ministereth great comfort to such as having and feeling their sin, are ready in uprightness to accuse and condemn themselves before God and men, as need requires; for it declares them to be the new-borne children of God, because none save they can do this. Secondly, it instructeth all Christians as they tender God's glory, or their own Salvation, frankly to confess those their sins with their mouths, of which they have a sense in their hearts, and a check in their conscience. Thirdly, it affords sharp reproof unto such as deny their sins, or confess them constrainedly, for this argueth that they are yet in the power of sin, servants to their lusts, void of the Spirit of grace, wherewith the Children of God are led; and utterly careless both of God's glory & their own good and other men's, whom by the example of their humility they might edify.

What other things do we learn from this confession?

That in all true repentance, original and birth-sin, is ever to be bewailed, selt, and confessed. Psal. 51 4. 5. The reason is, because the flesh or birth-sin, being the root of all other sins, he cannot be thought to repent of any sin, that doth not repent and loathe this.

What is the use of this point?

It warneth us in all our repentance, to look back to the fountain, to wit, corruption of nature. Secondly, it ptoues their repentance to be feigned, who never complain of this, with a truly humbled heart, either they be ignorant or careless of this soul spot, and so unrepentant.

Having spoken generally of the whole verse, tell us now what be the parts of this confession?

Two; first, he confesseth himself to be carnal. Secondly, that he is the servant and bondman of sin, (sold under sin.)

In what respects doeth the Apostle call him self carnal?

In two respects; first, because he was so by nature, being borne of flesh, infected with original sin and corruption, even from his birth. Secondly, in respect of carna, infirmities, which did still cleave unto him, even after his ewe birth, as ignorance, unbelief, doubting, pride, vain glory and hypocrisy, and lusts of all sorts, which troubled continually the Apostle, even in this his estate of regeneration.

But how may it be that a man should be at once, both regenerate and carnal?

Men in Scripture are called carnal in a double sense. First, the children of this world, mere natural men, are called carnal absolutely because they are in the flesh, and walk after the flesh, savoring the things of the flesh, being wholly carnal and sinful in all their ways, serning diverse lusts and pleasures. Secondly, the children of God being renewed by the Spirit, are called carnal after a sort, either comparatively, because they have more flesh and corruption then grace, as the Corinthians, 1 Cor. 3, 2. or else partially, or in part, because they are still obnoxious to the infirmities of the flesh; and have not the Spirit and grace, without evil concupiscence and lusts, as Paul was, Rom. 7, 22.

In what meaning is it said, that he was sold under sin?

That he was captive to sin under the power of it, as a servant or slave bought with a price, is in the power of him that bought him{is} for it is a borrowed speech from such tyrants as buy others with their money, whom they may use as slaves at their will. Into this bondage we come two ways. First, by nature being borne such. Secondly, by election and choice, willingly yielding our selves under this dominion of sin: every mere man is the servant of sin both these ways, being the children of wrath by nature, and afterwards willingly obeying the lusts of sin.

But Paul being already freed by grace, how can he be called the bondman of sin?

There is a double bondage to this tyrant sin, voluntary as in Ahab, who sold himself to do cull in the sight of the Lord: Such a bondman was Paul before his conversion in all things, and readily obeying sin. And involuntary, when one sometime obeys the will of this tyrant sin, but it is unwillingly. Such a bondman was Paul, in the estate of regeneration; also all other Saints; for as a bondman is often compelled of his master to that he would not so Paul by sin was drawn to many things he allowed not, as himself expounds it in the words sollowing.

Now show us for what purposes God doeth still keep his children in bondage, seeing he could at once have given the 〈◊〉 perfect liberty?

First, for abating their pride. Secondly, for stirring us up to fervent prayer. Thirdly, for keeping us from sloathsulnesse, having such an enemy within us. Fourthly, for manifesting God's power in upholding us. Lastly, for exercising mutual charity and compassion in bearing, and forgiving and pitying, comforting and strengthening one another.

Now show us what profit we are to make by the consideration of these things?

First, all God's children must take knowledge of their estate, that though they are regenerate, yet they are still carnal, sold under sin, both in regard of original sin, and actual infirmities. Secondly, let them continually make faithful prayers unto God for the aid of his grace, for to master the flesh. Thirdly, it behooveth them to be watchful, not only having such an enemy as sin in their own bosom, but through sin the devil ready to mingle himself with all their thoughts. Fourthly, let every man suspect everything that cometh of himself, least it smell and relish of the flesh; not easily approving ought that is pleasing unto him without serious and narrow examination. Fifthly, whensoever we are afflicted, let us know that there may be just cause given by us, though we cannot see it; and therefore forbear to complain of God. Sixthly, seeing regenerate men are so bound to sin, that they cannot use that liberty of will which they have by grace, how much less is there any power of free will in men unregenerate? Lastly, let the remembrance of our woeful captivity, cause us to strlue and sigh after perfect liberty: and in the mean space to walk watchfully and humbly, both before God and men, and in our own eyes: for we are like to captives which after hard bondage have some liberty, yet in sign of captivity, carry an iron chain or a fetter to clog them: so are God's best children freed, as they bear still the clog and chain of corruption for their better humbling and continual exercise.

WHat 〈◊〉 the purpose and drift of this Text?

The Apostle Paul intendeth in his own person to describe and set forth the spiritual combat and strife which is in every regenerate man between corruption and grace; the which he setteth forth by rehearsing three sharp assaults (like three strong fits of an Ague) which his flesh and corruption did make against his mind, being renewed by the Spirit. The first assault, is, that he found in himself two contrary grounds of his actions, to wit; Original sin, still abiding in his nature, and his regenerate will wrestling like the two twins in Rebeccaes womb; the one made him hate God, and do that which is evil; the other, caused him to hate evil, and to will that which is good, unto verse 18. The second assault was, that, when his purpose and will was good, it had no good effect but a quite repugnant and contrary effect, verse 19, 20. The third is, that he felt two contrary Laws enforcing him; the one, unto holiness and life, the other, unto sin and death, Verse 21, 22, 23.

Tell us now what is the Sum of this present Text?

Thus much: that though his heart being renewed, did abhor all evil, and approve good things only, yet through sin dwelling in him, he was violently drawn to those evil things which he abhorred, & from those good things which he allowed, which proves his former complaint to be true; for he did things quite contrary to his judgment and will, through the force of flesh remaining, haling and carrying awry.

What be the parts of this Text?

Two: First, he generally propoundeth the strife between his will, being good by grace, and his nature remaining corrupt, in the 15. verse. Secondly, he doth more particularly and distinctly, lay down both the parts and members of this strife, in verses 16, 17.

Now come to expound the words, and tell us what is here meant by allowing, [I allow not.]

The word in the Original Text is [ I know not, ] which signifieth not only thus much, I allow not, or approve not, but I hate, abhor; and condemn, as it is expounded in this verse [ But what I hate. ]

What doth he understand by [That which I do?]

Not a wicked life, or any sin willingly committed and done willfully against Conscience; for Paul being converted, neither did nor could do so: but he meaneth first sinful thoughts and motions swerving from the Law of God, or defect in his love towards God and men. Secondly, sinful affections, as anger, envy, pride, and such like. Lastly, some things done in outward actions, repugnant to God's will and his own.

But under these words [That which I do,] may we not comprehend crimes & notorious sins?

We may: if so be we will take Paul generally to speak of all regenerate men, whereof many through frailty take gresse falls even after their calling, as it is to be seen in the example of David, Peter, and other of the Saines: but we cannot so expound it, if it be limited to Paul, who lived vnblaincably when he was a Pharisic; therefore much more vnrebukcable now, being an Apostle, Acts 24, 16. He is set forth as an example unto the Saints, of an holy unreprovable life.

What Instructions do ye gather from the words thus expounded?

First the Children of God in their regeneration do not receive fullness of grace to do well. For then they should do nothing which they allow not, but their will and their deed should accord, both should be perfectly good. Whereas in Paul, his decde and will disagreeed both in doing evil, and leaving good undone.

What use is to be made of this instruction?

First, it doth reprove such as do hold, that the regenerate in this life cannot sin, as Familists. Secondly, it admonisheth all men to find out and acknowledge their imperfections with grief, and to strive towards perfection. Lastly, it doth serve to comfort such, as do labor under sinful infirmities and defects. For this was the Apostles case. How much less maruail, if it prove so with others inferior to him.

What other instruction ariseth out of these words?

That it is a good sign of a regenerate man, when not only conscience checketh, and judgment disliketh, but his heart dissalloweth and is displeased with the evil he doth; because this bewrayeth, that they are not wholly under the power of original sin, but have another beginning and ground of their actions, even grace and the holy Spirit of God, from whence comes that hatred of evil, and desire of good.

What use are we to make of this second instruction?

First, it proves them to be mere natural & unregenerate men, who do allow and be pleased with their sins that be in themselves and in others. Secondly, it admonisheth the godly of their duty, which is not to allow, but with hatred to condemn every sinful thing in themselves, even to the least motion and lust, not at any hand after it is known bearing with it, but stirring up the heart to detest and lament it with godly sorrow, in regard it is an offense to God.

What is the third Instruction?

That the elect of God being regenerate, they are never so given over, as to sin with their whole will, because this is true of them all, that they allow not the evil which they do: so that in all their evils and sins, there is some striving in their will against them though it be but faintly and in great feebleness, as it happeneth in great temptation.

Shew us now by what reason the Apostle proves this proposition, that he allowed not what he did?

By this reason, because both in the leaving undone good, and in the doing of evil, he offended not willingly, but with a detestation and loathing. For the evil which he did was hateful to him, and his will was to do the good he could not do; not that Paul was compelled unto evil, but that he consented not to it with his whole will; his heart being now changed and made confermable to the law in part.

What instruction is to be gathered from hence?

First, we learn that the godly cannot do all the good they would, because sin hindereth them; and secondly, that they cannot do all the evil as their lusts would, because they have grace to hate and resist evil. For the Spirit lusts against the flesh. as the flesh doth lust against the Spirit. Gal. 5. 17. Observe further out of this whole verse, that it is far from the godly to excuse, extenuate, and cloak their sin; they abhor it and that out of a reverence toward the law, unto which their sin is contrary: again, in holy persons there be beginnings of their doings, one whereby they will good, and will not evil, called the innerman, law of the mind, Spirit, &c. the other whereby they are drawn from good unto evil.

WHat doth this Text contain?

Two inferences & conclusions which do arise from the former strife between original sin and Paul's renewed mind. The first is out of the 16. verse, the sum and effect whereof is this, that there was a good agreement and consent between the heart of Paul being renewed, and God's law; seeing he abhorred the evil which was done by him, being contrary to the Law. The second conclusion is contained in the 17. verse, the effect and sum whereof is this, If I abhor the sin which I do, then I being renewed do it not, but that sinful corruption that dwells and sticks in my nature, doth it.

What is meant by that which Paul did do, and would not have done?

Some evil thing forbid in the law of God, which though he hated, yet corruption wrested it from him, whereof he inferreth that so far forth as he was regenerate, he did approve God's law to be good and holy. For whosoever hates an evil in this respect that the law forbids it, and loves a good thing in this respect that the law commands it, he must needs have something in him that doth allow the law, and consent to it to be good, howsoever he do the evil he hates, and cannot do the good he would,

What instruction will arise from hence?

That it is a true and certain mark of a man grafted into Christ, and regenerate by his Spirit, to consent unto the Law; when his sins can displease him because they are against the law, and good duties are loved and therefore performed, because God's law requires them: the reason is because none can consent to the law of God and allow of it, save such as are borne anew of God, whose law it is.

How is it written then that the Gentiles do by nature the things contained in the Law, Rom. 2, 14?

That place is to be understood of precepts and rules given forth for policy, and government of Cities. For which purposes the very Heathen forbid vices and command honest things pertaining to civil life: and not of their daily conversation, wherein they were great sinners, either openly, or secretly, as Paul accusech them before, Chapters, 1, 2. Besides in their common life they did some good things, and eschued some evil, out of vain-glory to get praise of men.

But Esau and Cain were displeased with the evils they did against the Law, and yet were no regenerate men.

It is true, they were displeased for their sins, not for that they allowed God's law, which condemned their sins; but because they begun to feel the discommodities and calamities of their sins, and did fear further destruction. Secondly, they were so displeased with the evils they did against the law, that they had no care to do the good commanded in the law, as regenerate men have; and that out of conscience and obedience of the law, and in one thing as well as in another.

But Herod was not only displeased, but he did good things. Mark 6, 20.

Herod was indeed displeased with his sins, because he feared the punishment, and not because the law forbad it; for then he would have put away Herodias his brothers wife, & have repented of that main and gross sin. Secondly, though he did good things, yet not thoroughly: for when the text saith, (he did many things) it implies that he neglected other things which were as needful to be done as those which he did: whereas the regenerate that consenteth to the law, doth hate, and repent of one sin as well as another, and allow one duty as well another, though they perfectly never leave any sin nor do any duty.

Yet it is reported of this Paul, that when he was a Pharisy and unregenerate, he was conversant in all the righteousness of the law without rebuke?

All this is true, and yet did not he then consent to the law of God that it was good. First, because his conversation was unrebukable outwardly & before men alone, his lusts and inward motions being vicious and sinful before God. Secondly, the fear of men or the fear of punishment from God, or both (and not the love of the law) might and did move him to be outwardly righteous. Lastly, he was not stirred up to the works which he did by faith and charity, either towards GOD or man. All things are quite contrary in the regenerate, who content to the law of God both outwardly and inwardly, and have a pure heart cleansed by faith, the ground and foundation of all that good they do.

Yea, but even regenerate men they do many evil things, quite contrary to the law, and do leave undone sundry good things enjoined in the law, and in those things which they do best, they come short to the perfection of the law: how do they then consent to the law?

Yes, all this may be and stand very well together, if men consider his conclusion set down in the next verse; which is, that Paul as he was renewed, so far his mind, his will, his affections, did all allow the whole law; and the evils which he did, he was violently drawn unto them by original sin, which still remained in him.

Shew us then when it may be said of a man, that he consents to the law?

When he is so affected to the law, as David and Paul were, not for degree, but for sincerity of affection: see Psal. 1, 2. & 119, 14, 15, 16, 18, 30, 31. Rom. 7, 22, 23.

Now declare unto us what profit we are to make of this doctrine?

First, we have from hence a notable difference between the godly and the ungodly, the sincere Christian and the hypocrite: for the ungodly man and the hypocrite, when he doth any good or eschew any evil, it is not from the heart, because the law commands it; for he ever hath respect unto gain, or credit, or pleasure, or pain, and not to the will of God: but the godly though he sin, yet from his heart he loves the law, having that in him which resisteth and hateth sin. Secondly, from hence we have a special comfort unto all such as consent to the law of God, whose inward man delighteth in it, and whose mind serveth it: such surely are regenerate, though they have many fearful imperfections and sins: yet if they in truth allow the law, condemning those sins they do, and allowing those things they do not, because the law willeth them, (reap̄ting from their harts so often̄ as they violate the law through weakness) this is a certain mark of a new born child of God. 〈◊〉 . It showeth how fearful their case is which are ignorant of God's law, either because they cannot, or because they care not to know it. These do not consent to the Law which they do not know; and therefore are as yet in the estate of damnation. Therefore, it is a needful thing together with the preaching of the Gospel, to have the Law soundly interpreted and applied. For, as men cannot consent to the Gospel without the preaching of the Gospel, which is the power of God to write it in our heart; so we cannot so much as know the Law without the preaching of the Law. Finally, here is a sure truth, that whosoever willeth not the evil which he doth, but disalloweth it, out of a reverent love unto the Law, whereunto he seeth the evil which he doth repugnant, he certainly approveth the Law to be good, and a rule of rightness.

WHat doth this Text contain?

A second conclusion, inferred and gathered from the first combat between grace and corruption in the heart of Paul, or between a good will and a bad deed: the conclusion is thus much. If I Paul do what I hate, and what I would not do, then I do it not (as I am renewed) but sin dwelling in my Nature doth it, by drawing me from good to evil; whence it is too manifest, that the force of sin is yet great in me, and that I truly complained in verse 14.

What Instructions are we to learn from this Conclusion?

That every regenerate man is divided into two men, or into two parts, that is, himself and sin, the new man and the old, grace and corruption, flesh & the spirit, the law of the mind, and the law of the members. The reason hereof is, because in this life their regeneration is imperfect. Secondly, that a regenerate person takes his denomination from the better part, that is, from grace which reigneth in him, not from sin which doth but dwell in him. Thirdly, that part which is regenerate and renewed in a man never sinneth, but it is that part which is corrupt and vnrenued that sinneth, & doth evil. Fourthly, it affords a plain and evident mark to discern a man that is regenerate, from him that is not regenerate.

Before you do particularly name the marks of a regenerate man set down in this verse, tell us how many marks are contained in this Chapter, whereby we may judge of a regenerate man?

There be seven several marks of the regenerate Children of God, set down in the latter part of this Chapter; that is, from the 14. verse to the end of it. The first is, to will that which is good, and to hate sin, verse 15. The second, to consent to the law that it is good, and to delight in the sound knowledge and spiritual obedience thereof, verse 16, and 22. Thirdly, to have an inward man, that is, such a man as is in secret and in the Spirit, verse 22. Fourthly, to feel a strife and fight between the law of the members, & the law of the mind, verse 〈◊〉 . when the Spirit doth lust against the flesh, and the flesh against the Spirit. Fifthly, to account it our wretchedness, to have sin still abiding and forcibly working in us, and in this respect to groan and to mourn in our souls, verse 24. Sixthly, to desire unfeignedly and constantly a perfect deliverance from sin, giving thanks from the heart to God through Christ, for the grace of deliverance already begun and wrought, verses 24, 25. Lastly to be led captive unto the Law of sin, verse 23. which is all one with this named in our Text, to have sin not reigning but dwelling in them. For there is as great difference between sin reigning and dwelling, as is between a king ruling a kingdom, and Subjects dwelling in a kingdom; or between a Master in a family governing the house, and servants in the house.

What is meant and signified here by this word dwell?

It is a Metaphor, or borrowed speech from the power and government of house-holders, signifying the true and mighty presence of sin, forcibly crossing and mightily striving against the motions of the 〈◊〉 in the heart of a regenerate man. This powerful presence of sin dwelling in us, may be declared and set forth by the comparison of seditious subjects, mutinous Citizens and servants, and of quarrelsome Inmates; who though they do but dwell in a kingdom, Citty or house, yet do prove exceeding troublesome to their Princes, Governors, Owners, or Masters: Likewise dwellingsinne doth mightily hinder good in God's Children, and pull them to evil things.

What use and profit is to be made hereof unto our selves?

First, it is a comfort to God's Children that sin doth but dwell in them, and is kept by grace from exercising any dominion over them. Secondly, in that they have sin still dwelling in them, it must warn thē to be very wary, watchful, and circumspect, as one should be that hath a cut-throat dwelling in his house, or a secret traitor in his Citty. Thirdly, this reproves such as knowing that there is such a cumbersome mate or guest as sin dwelling in them, are yet secure: but much more it reproves such as are secure, and yet have sin reigning in them, as if it were nothing to be enthralled to such a Lord, as can pay no better wages but damnation in Hell.

What other thing may we observe out of this verse?

That they do wickedly abuse this sentence, which apply it to excuse and cloak their wicked and vicious life, as common Drunkards, whore-masters, swearers, liars, perjured persons & such like; who use to say for themselves, that they do not the evil, but sin that dwelleth in them. And there is very good reason for it, why this sentence cannot agree to such manner of men; namely, because they are not able in truth to say, that they hate the evil which they do, and that they would not do it; because they sin willingly, rushing into sin as a Horse into the battle. For when they sin they sin wholly because they are wholly flesh & corruptiō: whereas this sentence cannot agree unto any but to such as by grace hate the evil they do of frailty, & by grace would do the good which by sin they cannot do

WHat is the sum of this Text?

It contains the second paroxisme or fit of Paul's spiritual conflict, which doth herein consist, that when his will was prompt and ready to do good, it had no good effect, but a quite contrary, being forced by dwelling-sin, to do the evil he willed not, and not to do the good which he willed.

Wherein differeth this fit and part of his conflict from the former?

In the former fit Paul was troubled that his sinful infirmities hindered him from doing good, and forbcaring evil things, so perfectly as he would and should now here in this second fit he is molested with this, that he found his upright purpose and heart so weak, and sinful corruption so strong, as it did some-times draw him unto things and actions directly contrary unto his renewed mind, and to God's holy will: the goodness of his will, was not answered with suitable deeds, but the quite contrary rather.

What be the parts of this Text?

Two: First, a proposition in these words, [ I know that in me (that is) in my flesh, dwelleth no good thing. ] Secondly, a reason in these words, [ for to will is present with me, &c.

What is meant by this that he saith, [I know?]

Thus much: as if he should frankly say, I freely and frankly acknowledge it as a thing known certain unto me to be so. Thus the holy Apostle hideth not, but ingenuously confesseth his weakness and disability to effect what he willed well.

What are we to learn from this?

In this example of the Apostle, we are to note a Christian duty, that we must not dissemble the weakness of unregenerate nature, but be ready to confess it ingenuously, and to acknowledge it when it shall make to God's glory, and the good of others. Secondly, this reproves such Hypocrites who will not be known that they have any conflict in them, or find any defect, as if they did only that which is good, without all strife.

What good is that he speaks of, when he saith, it is not in h mselfe?

Not natural nor moral, but spiritual good; by the doing where of God is well pleased. The earnest desire and study hereof, he complaineth, that he always hath it not in him.

But the Apostle had the holy Ghost dwelling in him, how then doth he say, he had no good dwelling in him?

When he saith, that there is no good dwelling in him, he expounds himself and saith, that he meaneth it of his flesh. For by this word flesh, is not meant that external part of man which is called the body: but the sinful corruption of our Nature, which is conveyed into us by carnal generation.

But this was mortified and cured in Paul by the grace of Sanctificat on, how then could he say, [That he hath flesh?]

His sinful corruption was indeed mortified, but yet in part only: and therefore by flesh, is here meant that remainder of sin, which doth still stick in his reason and will, and other parts of his soul and body, which may be thus more plainly expressed. The Apostle meaneth by his flesh the whole man, so far as he was not regenerate, & had not perfectly and universally put off the old man and naughtiness of nature.

Shew us now what is meant by awelling?

A firm or fixed seat or abode; which is more (not to dwell) then not to be in him.

What is the meaning of this whole sentence, That there was no good dwelt in 〈◊〉 flesh?

Thus much: that by reason of sin that was resident in his nature, his purpose and care of spiritual good was not so firm & constant, but that it was tumbled & overturned sundry times, by the contrary blasts of evil lusts and concupiscence.

The Words being thus expounded, tell us now what we are to learn out of them?

First, that Paul did divide himself into two parts; whereof the one is here called the flesh, and the other the inward man, verse 22. Secondly, that a regenerate party as he hath two parts, so he knows them, & can discern them; as Paul here complains of his flesh; but afterwards gives thanks for his inner man. Thirdly, godly persons are corrupted and depraved not in senses or sensual parts and affection only, but in their will and mind. Fourthly, if it be thus with believers, much more is it with them that believe not that there is no good in their flesh. Fifthly, they are deceived, which think, that though men believe not, yet their mind remains perfect in nature, able enough in all things to direct them to that which is right. Sixthly, they also are deceived, which think, that before regeneration a man may do good works, which may please God, & to merit of congruity. Lastly, they are deceived, which say; that if men do what lieth in them, then God will grant them his grace: for let men unregenerate do what they can, yet they do naught but what is evil. For their flesh and corrupt nature, is the ground of all that they do, & therefore they must needs sin. For the flesh is aduersaric to all good, and parent to beget all evil.

What other instructions are to be gathered from this part of the Text?

That no regenerate person can perfectly keep the Law, because they have flesh in them. Secondly, that evil motions be sin, for they are called flesh. Thirdly, that the best things which best men do, need forgiveness, being stained with flesh.

Now come to the second part of this Text, and tell us what is the sum of it?

This second part contains a reason of the proposition in the former Verse, that howsoever he could will that which was good, yet his sinful nature so plucked him away, and hindered him; that not only he fulfilled not the good which he would, but the evil which he abhorred, and therefore there was no good in his flesh.

What is here meant by [To will is present with me?]

By will is meant, not absolutely to will, or to will evil, but he meaneth the willing of that which is good, as was expressed before: and by (present) he meaneth that it is ready at hand, on every side pricking him forwards to God, as corruption is ready to incite him to evil: and [by me] he meaneth me Paul as I am renewed, or touching my inward man.

What is the instruction to be taken from these words thus expounded?

Seeing Paul affirmeth of himself being regenerate, that his will was earnestly bent to God, it follows that a ready purpose and inclination of the heart in all things to please God, doth agree only unto that man, whom God by his grace hath made a new man. Examples hereof we have in David, Psalm 119. in Barnabas, Acts 11, 23. In Joshua, I and my house will serve the Lord, Josh. 24, 15. For as it is a mark of a wicked man willingly to purpose to live in any known sinue; so, when as there is a will prepared in everything to please God, this is a note of a new man.

What use is to be made of this point?

First, it admonisheth the godly to strive for this readiness of will after doing good things. Secondly, it comforteth such as find this in themselves, being a testimony to them of their regeneration. Thirdly, it is a witness against such as lack it and have the contrary: let such betimes bestir themselves to get their hearts changed.

What is the meaning of that which follows (he found no means to perform that which is good?)

Thus much, that when he had a desire & will to do good things agreeable to God's law, he did lack ability in his deeds to perform what his will purposed to do; as prisoners that are escaped, would go twenty miles a day, yet cannot go one; sick men that do recover, would walk up and down, but are too weak yet to do it; poor men which would do more good then they are able: so the regenerate they purpose and would do a great many things, which they lack strength to effect and do.

This should show that Paul was no regenerate person, for of such the Apostle saith, that they have from God both the will and the deed?

In that the Apostle would do that which was good, he had this of God, which proves him a regenerate man: for when the Apostle saith, the deed and performance is from God as well as the will: he meaneth not that it is so always, and in every particular act of a renewed man, but often times it is, and for the most part as it pleaseth God to give assistance: therefore it is said there, according to his good pleasure; now Paul for most part, could as well do good as will good.

What instruction ariseth from hence?

That it is not possible for any godly person whatsoever, to do any good so perfectly, as that there should not be any sin in it: the reason is first, because the godly being not perfectly renewed, therefore there must needs be some want and defect in the greatest good they do. Secondly, because wicked desires be never absent from them wholly, therefore good is never done perfectly by them: for as godly persons cannot perfectly do evil, because they have good desires in them, which resist sin and call the to the right way: so they cannot perfectly perform that which is good, because they want not evil desires, to corrupt and hinder them.

Seeing this is so, to what purpose and end is it then that God should forbid them every lust, and command them with all their heart to love him?

Though the godly cannot be perfect, yet these precepts are not unprofitable to be set forth unto us to be learned; for they serve the godly first to let them understand that they have need of a remedy and must seek it, seeing they have sin; as sick men must seek for a medicine. Secondly, they are by these precepts put in mind whereunto in this mortal life, by profiting they must endeavor themselves. Lastly, they know by them whereunto they shall attain in the blessed immortality of the life to come; for unless these precepts one day should be performed, they should never at all have been commanded.

Now show us how we may apply these things unto our benefit and ed fication?

First, it ministereth occasion of being humbled, even in and for the very best actions of our life, which being imperfect and spotted, cannot please God without par don by Christ. Secondly, it reproves such as have their minds lifted up, when they have done or spoke something well, whereas the imperfection of the deed ought to be before them to abase them Thirdly, when Christians have shown their best care and endeavor to do good things, they must not be discouraged for such wants and faults which stick unto their doings; but heartily repent, asking fogiuenesse of Christ, and striving to do better. For as an earthly father perceiving in his child a good will and desire to please him, taketh that he doeth in good worth though it be faulty: so will God spare his own children, that do good things willingly though weakly, Mala. 3. 17. I will spare them as a man spareth his own Son that serveth him. Lastly, it reproveth such as think the keeping of the law to be possible; whereas it is a transgression of the law, not only to do what we should not, but to do less then we should; a want of perfection breaks the law, no less then an evil done; from such defects none are free, no not Paul himself.

WHat doth this text contain?

A proof of the former reason in the 19. verse, & a conclusion drawn from thence in the 20. verse.

How comes it to pass that in these two verses he doth rehearse the self same thing that he bad spoken of in the 16. and 17 verses, and what is it that we are to learn thereby?

That which is set down in these two verses, is not altogether the same, but differs at least in words; for here the words (good and evil) be put in, which were left out before: again, these repetitions and rehearsals, they are not idle, but serve to good purpose, for thereby the Apostle would admonish us of two things. First, that we are to think, that these things which he writeth of the spiritual combat, are very necessary for us, and can never be too much known of us. Secondly, that through our dullness they are not enough considered and marked; and therefore have need to be much urged and often repeated; repetitions have good use when they are timely used.

What is meant by this, that he saith, he would have done good?

That it was the earnest desire and purpose of his heart to please God.

What are we to learn from hence, that he saith I do not that good I would?

lie, to embrace death willingly, which doth stop the breath of sin. Lastly, in the mean time to strive mightily against the motions of sin and as a Soldiour in a besieged town, to stand still upon our guard, and to fly to our General for succor in assaults, that we be not overcome, or overtaken at least, with temptation of sin.

WHat doth this Text contain?

It containeth two things, according to the number of the verses, the former is the winding or shutting up of the second paroxisme, or second fit of temptation: the latter is an entrance or beginning of the third or last fit. verse 22.

What be the parts of this conclusion?

Two: In the former he confesseth the readiness of his will to do that which is good; in the latter he renders a reason why he could not do the good he would, because evil was present with him.

What is meant here by [Yoaked?]

The word in the original, signifies law, [ I find this Law, ] which some do take in good part for the law of God, but others in evil part, for the law of sin and corruption. This latter interpretation is the best, because of the words which follow, [ Evil is present with me, ] which words seem to expound the former.

What evil doth he speak of, when he saith, evil is present with me, and in what sort is it present with him?

Not the evil of affliction, but of sinful desires and lusts, which are said to be present, because they are ever with the godly at hand, to cross and hinder their good purposes and desires. For the flesh lusteth against the Spirit, Gal. 5, and the law of the members rebelleth against the law of the mind.

What is the instruction ariseth from hence?

That this is the common condition of all regenerate persons, that their good motions which come from God's spirit, are ever mingled with some evil motions which arise from their corrupt nature.

What is the sum of the 22. verse?

A profession of the Apostle, that his whole man (so far as he was renewed by grace) it took especial pleasure and delight in the knowledge and spiritual obedience of God's Law.

What Law is it that he speaketh of here?

The moral Law, or the Law of the ten Commandments, which teacheth perfect love of God, and of our neighbor, because it is set against the Law of sin, to which no Law is so contrary, as the moral.

What is meant here by the Inner man?

The Inner man, is the same with the new man, or spirit, and signifies all that within a man or without, from top to toe, which is by grace reformed: as by outward is meant all that in a man which is not renewed.

What is the instruction that we are to learn from hence?

That a regenerate man doth love God's moral Law, and take great delight in it. This delight doth not so much declare and show it self in the pleasure which godly men take to know the things contained in the Law (for that is common with the wicked) but to do it, and conform their hearts and manners agreeable unto it; as he which seeth a curious artificial picture, is so pleased with it, that he studieth how to express it: so it fareth with God's children.

What reason have God's children to delight in the law, seeing it reveals sin unto them, accuseth them, and condemns them?

First, unto the godly this is a great benefit which it brings that it doth discover unto them evils, that they may see them, repent of them, and forsake them, as well as good, that they may practice it; and so driveth them nearer unto Christ, that they may be saved by his grace.

What other instruction may be drawn from this Verse?

That seeing the children of God delight in the Law, they have greater reason much more to be delighted with the word of the Gospel: because the doctrine of the Gospel healeth those diseases which the Law showeth forth; and effectually comforteth, whom the Law hath terrified; being both seed of their new birth, and food to nourish them after they are borne again.

Is this a proper mark of regenerate men to delight in God's word?

Yea, it is so: forasmuch as none can delight in such wise, but those that have the Spirit of 〈◊〉 to engender in them a love of God, and of his word, and that Doctrine which is taught therein.

But seeing it is written of 〈◊〉 , that they do hear the Gospel with joy, what difference shall we put between the godly and ungodly in their delight?

The difference is both in the matter, manner, and end of their delight and joy. First, as for the matter & ground of delight unto the godly, it is the obedience yielded to the Law, and Christ received by the Gospel; whereas bare knowledge of the Law and Gospel, is the ground of an Hypocrites delight. Secondly, they differ also in the manner of their delight; for the delight of a godly man is sincere and constant, as proceeding from the special grace of the Spirit; the delight of a Wicked man is unsound and unconstant, proceeding either from nature, or from a general grace of the Spirit: therefore, as it looketh not to God, so it lasteth not. Thirdly, they differ in the effect and end of it: for the delight of the godly leads them to an universal practice of the Law inward and outward: so doth not the delight of the wicked, which content themselves with an outward reformation of life at the utmost. This may be set forth by the comparison of two skillful Painters, who both together behold one and the same portraiture or picture very artificially drawn; whereof the one contents himself to behold it and commend it, but endeavors not himself to make the like: the other so praiseth it, that he setteth his skill a-work to make such an one. So it fareth between a man regenerate, and a man unregenerate; the former so liketh and delighteth in the word, as he studieth to be a doer of it; the latter, resteth in contemplation of the word, neglecting action, and hating to be reformed. And lastly, their delight doth differ in the measure of their joy; for evil men delight in riches and pleasures more then in the word, but godly persons have more delight in the word, then in all manner of riches. O Lord how do I love thy Law? I more joy in it then in all spoils, it is sweeter to me then the Honey-comb, &c.

WHat is the drift of this Text?

To set forth his third most tough and hard combat, which he had with the remainder of sin,

What be the several parts of this Verse?

Two; First, the degree and measure of the enmity of sin against grace, sin resisting grace violentlie, as a rebel his Prince. The second part is the effect & sequel of this resistance of sin, namely, that it leads him away captive and prisoner.

Now expound the Words; and tell us what he meantb by Law [Another Law.]

Evil or sinful lusts or desires of our corrupt Nature: these are called a Law, because of the force which they have even in men regenerate, such as a Law hath, which is forcible and mighty.

What is meant here by Members?

All the powers of the mind, and all the parts of the body, as they are defiled with sin, and so far as vnrenued by grace.

What lessons may these words teach us?

First, that the corruption of sin slayeth not in someone part of us, but pierceth throughout all the parts of the whole man. Secondly, that sinful lusts not only remain in the godly, but have great force in them, being as a law to rule, moderate and govern them.

Whereunto should this serve?

First, to humble us, in that there is no part free from the infection of sin. Secondly. to awake us and make us more heedful, in that we hear that sin is such a powerful and forceable thing.

What other instruction from this word (I see?)

That the godly perceive and discern, both how far sin doeth spread it self in their nature, and what might it bath in them: in which things the unregenerate be blind.

What use of this point?

That it is a very bad sign to be ignorant and careless of the power of sinful affections; it is a token they stick still in their natural blindness, and are not an hair beyond an unregenerate man.

What is here meant by rebelling?

Not a weak nor a secret resistance, but an open and warlike opposition and defiance, such as professed enemies and Rebels, do make against their lawful Sovereign. For as Traitors and Rebels do hate their lawful king, and seek by force of arms and strong hand to put him down, that he should not reign over them: even so wicked lusts are not only not subject to the grace of Christ, but mightily strive against him, that he should not reign as king in our hearts, as they in the Gospel say of their king gone into a far country; We will not have this man reign over us: so sinnesull lusts would not have Christ to be our king, to rule in us.

What instructions do arise from hence?

First, we learn that the Sin which remains in the godly after their conversion, is a marvelous dangerous thing, and doth as much hazard the peace and safety of his soul, as a Rebell doth the peace and safety of his king and Country.

What use is to be made of this instruction?

First, it serves to reprove the slothful, which either neglect or forget such a dangerous enemy, and therefore do but slenderly provide against it, to their own certain ruin. Secondly, to keep the watchful Christian frō falling asleep in security, seeing it is meet that he be as careful to preserve his soul, as this rebel Sin is diligent to destroy it. For it is certain that a Christian is no longer safe then while he is watchful: mistrust makethsafe, saith Cominaeus.

What other things are we to learn from the former pointe?

A marvelous comfort to the godly, that though sin struggle and fight against them, yet being but a Rebell, it shall never prosper, because God curseth Rebels. Lastly, the godly have from hence an admonition, in any wise to be at utter defiance with all wicked motions, seeing it is a fearful thing to take part with Rebels, yea to afford them but a good word or look, as all Stories make plain, as the butcher in Cambridge-shiere, Inn-keeper in London. How much more fearful then is it to join side with such a Rebell that riseth up against Christ his Crown and dignity? so is every sinful lust: take heed and cherish it not, but resist rather.

Tell us now what is meant by the law of the mind?

The law of the mind and the law of God, they be all one in substance, they differ but in respects, for the same law which is called the law of God, because it expresseth the will of God, commanding good things and forbidding the contrary, is also termed the law of the mind, because it is most known in the mind, and there reigns chiefly: also because the mind renewed is inwardly delighted with God's Law.

What instructions doth this afford us?

First, that all the motions of a renewed mind agreeable unto God's will, must be obeyed and submitted unto, as men obey the just Laws of their Prince. For they have such force to bind Christians to obedience, as the Princes Law hath to bind the subject. Secondly, that a renewed mind and sinful lust, be most repugnant the one to the other. And therefore it is, that a Christian hath a continual and grievous combat and war with sin. For no sooner can his mind guided by the Spirit, frame it self to that which God's law commands, but presently he finds a most dangerous and strong conflict and resistance made by sin against him. Such as feel it, do mark it, and mourn for it, and bemoan themselves to God their defense.

What is the event and success of this spiritual Combat in the Apostle Paul?

That he was led captive to the law of sin which was in his members.

What is meant here by Members?

It is a speech borrowed from military affairs, or custom of warlike Warriours, which in battle with their enemies do prove Conquerors; such were wont to lead them as prisoners whom they had taken alive, being fast tied and bound, and kept under their power as their bondmen and slaves. In like manner, sinful lusts sometimes so far prevailed in the Apostle, as to lead him prisoner, bound hand and foot, (as it were) and to make him a Bondslave to his sin: as he said afore; I am sold under sin. And again, I do the thing which I hate, &c.

What is here meant by the Law of sin?

The same which was meant by the Law of Members, to wit; the corruption of nature, with the evil Lusts thereof, having force as a Law to rule and moderate our actions, not wholly but in part.

What is the instruction that we are to learn by this?

That the end and issue of the strife which the godly have with sin, is sometime very heavy & grievous, whilst they are brought under the power of sinful lusts for a time, as slaves and vassals which are subject to a Tyrant.

The Apostle said in the sixth Chapter, that sin should not have dominion over the godly: howe cometh it then to pass, that sin doth so overcome the godly, that it taketh them prisoners and captives?

The Apostle meant in the sixth Chapter, that sin should not have lawful dominion over them, such as a King hath over his subjects, whom he ruleth without controulment. Howbeit sin (as a Tyrant and Usurper) may subdue and overcome the godly, keeping them as prisoners against their will; as many valiant persons unable to resist, are led captive by the enemy. Again, the Apostle in the sixth Chapter, meant of full dominion and forever; whereas the godly are captives to sin in part only, and for a time: for they wrestle out and overcome at length by their faith in Christ.

Seeing both the godly and the wicked are captines to sin, declare unto us more plainly, what difference there is between Captivity?

The main difference is this; that whereas the wicked freely and with their whole will put themselves under the bondage of their wicked lusts, godly men become captives against their will, with an earnest desire & longing to be freed from their captivity & bondage, which may be thus further explained. The godly are overcome with sinful lusts, not because they are willing, but because they are weak to resist, and being overcome, they are never quiet till they have shaken off the power of their lusts, that they may return unto their former cheerful service and obedience of God: but the wicked being tempted with their lusts & evil motions, they yield unto them without resistance. This may be somewhat the better set forth unto us, by the comparison of two Soldiours in a warlike fight, being of two Nations, whereof the one bearing a false heart unto his King and Country, doth of set purpose and willingly yield himself to be taken prisoner, and with purpose to practice treachery against his lawful King. The other is carried away prisoner, because he was unable to with-stand the force of his adversary, yet keepeth still a good heart to his king, using all good endeavours to recover his freedom. Even so it is here in this case, the godly come under the power of sin, surprised by deceitfullness of sin, and by the sleights of Satan, being unable to abide their encounters, carring still an upright heart unto God and to his service. Whereas the ungodly make themselves voluntary slaves to Satan and sin, very willingly fighting under their banners, against God and his word. This whole matter will yet be made more clear by some few instances and examples out of Scripture, as first of David, who was overcome by his incontinency, being violently led captive of it, his heart striving against it, though with great weakness; who being in the bonds of sin, did much desire and seek after the freedom of grace, as Psal. 51, throughout.

Secondly, of Peter who was led away captive of carnal presumption and security, howbeit not of set purpose before, nor without reluctance in the instant of yielding, and repentance or rising again afterwards. Lastly, by the example of this our Apostle Paul, who confesseth that sin led him captive, and in this captivity by sin he mourned for his thralldom, counting it a misery, and suing for deliverance. But it is quite contrary in the wicked, as appeareth by the example of Cain, Esau, Ahab, Judas and others, who did lie still under their captivity, not seeing any freedom, or nor mistrusting or misliking their sluery.

Tell us what profit we are to make of this instruction?

First, here is an exhortation to the godly, considering the force of their enemies, and their own weakness and the hurt that sin hath done to mighty strong men, to put on the whole armor of God, being excceding watchful and given to prayer. Secondly, here is an admonition for weak Christians to be marvelous heedful unto themselves, with great mistrust of their own infirmities, when as such an one as Paul could not always stand against the power of sin. Thirdly, here is consolation for such as at any time shall faint & yield in the fight against sin, that they be not too much discouraged therein, forasmuch as such a Champion as this blessed servant of Christ, hath been daunted and quailed by sin and Satan. Lastly, here is a mark whereby we may judge of a regenerate person, namely this; that he is drawn captive to the law of sin, and is carried away by the lust of sin, yet not without contradiction: whereas the wicked which are void of grace, of their own accord do run on to evils, as a horse unto the battle, as Rom. 3, 15. Their feet are swift to shedbloud. And again, They drink iniquity like Water, and draw sin with Cariropes, Isaiah 5, 18.

WHat doth this Text contain?

A conclusion both of the whole chapter, and of the spiritual conflict with sin, which hath been set forth in the person of Paul.

What is the Sum of this conclusion?

He confesseth himself miserable, because he was obnoxious to sin and death, desiring full deliverance from them; giving God thanks for the grace and merit of Christ Jesus.

What be the parts of this conclusion?

Three: First, an exclamation or complaint of his misery, in these words [ O wretched man, &c. ] Secondly, a consolation in respect of his victory by Christ [ I thank God through Jesus Christ. ] Lastly, an acclamation, [ So then in my mind I serve, &c. ]

What is meant here by wretched man?

Not one that is accursed, as being out of God's favor, but one tired and wearied with the continual and miserable conflictcs and striving with sin. It is a wretched and woeful thing, to be toiled and troubled with filthy motions, but every such man is not in damned case.

What instructions are we to learn from this?

First, that it is a wretched thing, to carry about one but the remainder of sin, and to be troubled with the continual assaults and force of it. The reasons hereof be: First, because sin even in the godly doth defile their conscience within, and their actions without, Mat. 15, 18. James 1. 21. Secondly, it offends their most good and loving Father, being contrary to his Law, Ro. 7, 7. Thirdly, it doth grieve and make sad the holy Spirit of God, Ephes. 4, 30. Lastly, it procures many temporal chastisements, and deserves eternal punishment. See David's example, 2 Sam. 12, 10. Rom. 6, 23.

What profit are we to make of this instruction?

First, it reproves them that make slight & slender reckoning of their sins. Secondly, it admonisheth the godly to be humbled, because howsoever they be blessed with forgiveness of sin: yet their blessedness is not perfect, but mixed with some misery.

What other instruction from hence?

It is the mark and token of a regenerate man, to feel the misery he is cast into by the force of sin, to mourn for it, and complain of it. The reason hereof is, because none but such as have the Spirit of Christ, can think themselves miserable in this behalf, that thorough sin they are drawn from the obedience of God's Law: for they that be vnre generate, think themselves wretched for bodily evils, as if they be blind, or dease, or maimed, or imprisoned, or extreme poor; they never take themselves wretched in that they are full of spiritual evils, and thereby hindered in the service of God.

What use of this point?

First, it affords a great comfort unto such as can vnsaignedly sigh because of their sins, which still stick in their nature and strive against grace. Secondly, here is a testimony against such as bear their sins without grief, that they are not God's children. If there be a struggling in the womb, Rebecka feeleth it; but the barren which bring not forth, feel no such wrestling.

What other instructions from hence?

From hence, wicked and impenitent sinners may consider how extreme their wretchedness is, that have sin reigning in them; when as the godly count it their misery but to have sin dwelling in them.

Proceed and tell us now what is meant by the body of this death?

Some expound it thus; for a mortal body subject to death, and then the meaning is, that Paul doth desire to be freed from this conflict with sin by his corporal death.

If we follow this meaning, what lessons then will arise for our instructions?

That the battle of sin will not be at an end, while the godly live in this world: in which regards, the sighs and repentance, the exercise and strivings of a Christian man, are continual and have no other term but death. And thus God will have it be for many good purposes: to exercise patience, stir up prayer, watchfulness, to humble us by sight of our weakness, and comfort us by experience of his power.

What other meaning is given of these words?

Some by body do understand our corrupt and unclean nature, even the whole mass of sin as it is yet unmortified; which is called a body of death, to signify that it is a deadly thing deserving both temporal and cternall death, this is the best interpretation.

What instruction from hence?

In that sin is likened to a body, it teacheth that it is no idle & weak thing, but as it were a thing subsisting full of force and power, and therefore not to be neglected. Secondly, as a body hath many members, so sin hath innumerable lusts. See Rom. 1. 29. 30. Gal. 5, 19, 20.

What instruction from hence, that it is called the body of death?

That the bondage of sin, even such as it is to the godly, is a very grievous and heavy thing, often thrusting them into the jaws, and wrapping them in the bonds of death both worldly and everlasting; which makes them cry out, wretched man, and blessed are they which for this can cry thus.

What is meant by being delivered?

To be wholly and perfectly freed from the corruption of sin,

Did Paul doubt or knew he not who should deliver him?

No such thing, these be the words not of doubting, but of desire.

What is the instruction from hence?

That it is the note of a regenerate person, constantly to desire perfect liberty from his sins.

What are we to learn from hence, that he doth not say who hath delivered me, but who shall deliver me?

That the grace of sanctification is never perfect while we abide in this life: the godly are so delivered as there is still cause to say, who shall deliver me?

What are we to learn from hence, in that he saith (thanks be to God through Jesus Christ our Lord?)

That as Paul faints not in the combat, but comforts himself with a certain hope of victory: in like manner all the godly must fight against sin, with assurance of hope to overcome in the end, so they strive lawfully. 2. The godly must be so sure to overcome, as that they do rejoice and triumph as if they had already overcome. Thirdly, their trust to overcome, relieth not so much upon their own virtues, works, and merits, as upon the mercies of God the Father, by whose aide & grace they look certainly to prevail. Lastly, their hope of help and aid from the mercies of God, is grounded upon the merits and grace of our Lord Jesus Christ, and not upon the law, or good works or good conscience: not these things, but Christ hath appeased God's wrath, reconciled, and continually pacifieth him.

What are we to learn from the last words?

First, that Paul deuides himself into two parts, mind and flesh; not wholly flesh nor wholly the mind, but partly the one, partly the other. Secondly, that according to these two beginnings or grounds, his purposes and endeavors were diverse: for in his mind he served the law of God, to know and to do it; and in his flesh he served the law of sin, that his corruption which still stuck in him, did solicit him to evil, and sometimes overcame him.

What use of this?

Snfull infirmity must keep the Saints from pride, and their grace must stay them from despair: they cannot nor ought to be proud which carry sin in their heart as a law, neither need they faint which have grace for a governor in their mind.

What obserueye in this that he saith, I myself?

First, that he speaks of no other then himself. Secondly, that he speaks not in time past but present; which serves to consute the Palagians and Libertines; who take it so as if Paul spake all this from the 14. verse forward, in the name and person of a mere natural man, and had set forth no other fight but, that which is between reason directing to things right and honest; and affection or will drawing unto things crooked and dishonest: as if Paul had in all this, shown himself an Arestotelian, and not an Apostle, extolling the power of nature, and not the force of grace; debasing and disgracing sensuality, and not sin and birthcorruption, which both in reason and will even after regeneration, uttereth force and great power, like a mighty rebel, striving and fighting even against the good work of the Spirit, in regenerate ones.