The Triumph of a True Christian Described, Commentary on verse · Verse 12

The Triumph of a True Christian Described · Commentary on verse · Verse 12

p. 273VERSE 12.

Therefore brethren, we are debters not to the fleſh to liue after the fleſh.

OVr Apoſtle hauing from the beginning of this Chapter hitherto, dealt by way of inſtruction, he now comes to deale by way of exhortation, exhorting the beleeuing Romans to an holy and ſpirituall life.

The firſt word of this verſe, Therefore, points out a reſpect that this Verſe hath to foregoing matter, and the dependance is this: The Apoſtle hauing before made knowne to the Romans by way of inſtruction, that they that are in Chriſt Ieſus are freed from condemnation, Verſe 1 yea ſo farre freed as that the remnant of ſinne ſtill abiding in them, and the blot and ſtaine of their ſinfull nature ſhall neuer Verſe 2 be laid to their charge: and further amplified that particular, Verſe 3 hauing alſo made knowne a contrarietie betweene Verſe 4 them that are after the fleſh and them that are after the Spirit, both in reſpect of their diſpoſitions and ends; as they that are after the fleſh, ſauour the things of the fleſh, and they that Verſe 5 are after the Spirit the things of the Spirit: and that the wiſedome of the fleſh is death, and the wiſedome of the Spirit is Verſe 6 life and peace: the wiſedome of the fleſh being enimitie againſt Verſe 7 God, and not ſubiect to the Law of God; and therefore they that are in the fleſh cannot pleaſe God. And hauing Verſe 8 applied theſe things to the beleeuing Romans, telling them to their comfort, that they were not in the fleſh but in the Verſe 9 Spirit, the Spirit of God dwelling in them: and that therefore Verſe 10 howſoeuer their bodies were fraile and mortall, yet their ſoules were immortall: and though their bodies ſhould dye, yet they ſhould not alwayes abide vnderunder the power of death; Verſe 11 but ſhould one day be quickened by the power of the Spirit dwelling in them. The Apoſtle (I ſay) hauing deliuered theſe things on theſe grounds, in this 12 verſe he exhorts the beleeuing Verſe 12 p. 274Romans to an holy and ſpirituall life, that therefore they ſhould liue ſuch a life. And he doth not barely propound his exhortation, and ſay, Therefore liue an holy life: but he doth preſſe and enforce it by ſtrong and weightie reaſons: as firſt, in this verſe by an argument from common equitie and honeſtie: euen common honeſtie requires that euerie one ſhould pay his debt. Now ſaith the Apoſtle, we are debters: ſo he reaſons, we are now to yeeld it as due debt; ſtyling the Romans with a kind and louing title, Brethren. Therefore brethren we are debters. And then he makes knowne to them to whom they were indebted, and what their debt was, yet not expreſly and plainly, but by remouing a falſe creditor, and an vniuſt debt: as namely, that they were not indebted to the fleſh to liue after the fleſh; they ought no ſuch thing to the fleſh, and that the fleſh could chalenge no ſuch thing at their hands: and he leaues the true creditor and the due debt to be gathered by themſelues, as they might eaſily gather it by the law of contraries, that they were indebted to the Spirit, to liue after the Spirit: for that is the nature of contraries, that one may eaſily be vnderſtood by the other, though it be not expreſſed, as if the Apoſtle had ſaid, We are debters, not to the fleſh to liue after the fleſh: but we are debters to the Spirit, to liue after the Spirit. And ſo we ſee the dependance of this verſe on foregoing matter, and the generall matter and ſubſtance of it. I will now as briefly as I can open the ſence and meaning of the words.

Interpretatiō.Therefore brethren. The word brethren is a title of louelove and kindneſſe, and the Apoſtle vſeth it to ſweeten his exhortation, and it is as if he had ſaid, My beloued, whom I louelove and affect in the Lord, euen as my deare brethren in Chriſt, and as thoſe that are conioyned with me by the bond of one truth, one faith, and one hope of ſaluation; by the bond of the ſame Spirit of Chriſt. We are debters. We, that is, both I and you, and all true beleeuers, are debters. The word debters is metaphoricall, borrowed and taken from ſuch as owe homage, dutie, ſeruice, money, or the like, to others, and are engaged and bound to others in any bond whatſoeuer: and the meaning p. 275is, we are engaged, we are bound, there is a debt lyes on vsus, and we are bound in equitie and conſcience to pay it: and if we pay it not, we faile in our bounden dutie, and we performe not the part of honeſt men, and we may iuſtly be taxed with diſhoneſt dealing. Not to the fleſh. The word fleſh is not here to be taken for the ſubſtantiall bodie, the ſubſtance of the bodie, for that we tender, and louelove, and cheriſh, by meate, drinke, apparell, and the like: but by fleſh, as it is many times in this Chapter, for the corruption of nature, and for the ſinfull luſts of corrupt nature; for ſo we are no debters to the fleſh. Rom. 13.14. Take no thought for the fleſh to fulfill the luſts of it. To liue after the fleſh: that is, to leade our liues according to the motion and guidance of corrupt nature, to liue a carnall life. Now the contrarie muſt be vnderſtood, But to the Spirit: that is, according to the motion and guidance of the Spirit, of the Spirit of God, euen the Spirit of grace and ſanctification, to liue an holy, heauenly, and ſpirituall life. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid:

My beloued, whom I louelove and affect in the Lord as my deare brethren in Chriſt, conioyned with me by the bond of one truth, both I and you, and all true beleeuers, are engaged and bound, we are indebted, there is a debt due from vsus, which in equitie and conſcience we are bound to pay, and I beſeech you vnderſtand me aright, we are not indebted to the corruption of our nature, and to the ſinfull luſts of our owne hearts; they cannot chalenge it at our hands, that we ſhould liue according to their motion and guidance a carnall life, but we are indebted to the Spirit of God, to the Spirit of grace and ſanctification: we are bound to liue according to the motion and guidance of that holy and bleſſed Spirit, euen an holy, an heauenly, and ſpirituall life.

Here firſt marke, the Apoſtle hauing before dealt by way of inſtruction, he now fals on exhortation, and to his doctrine of conſolation he ſubioynes exhortation: whence note we.

That in the right and good order of teaching,Exhortation muſt follow doctrine in the right order of teaching. exhortation Doct. 1 muſt follow doctrine: to the teaching of truth and confuting p. 276of errors, muſt be added exhortation and a ſtirring vp to good life. I might proue this by the conſtant courſe of the Apoſtle in all his Epiſtles: but to forbeare that, there is good reaſon why this order ought to be held in teaching the word: for why,

It is exhortation that makes doctrine powerfull, effectuall, and liuely; Reaſon. exhortation puts life into doctrine, and ſets an edge on it. Without exhortation added to doctrine, doctrine onelyonly edifies the mind, and informes the iudgement, it ſinkes not downe into the heart, it workes not on the will, and on the affections. The Apoſtle puts them together. 2. Tim. 4.2. Tit. 2.15. and therefore of neceſſitie doctrine and exhortation to godly life muſt go together. And this teachers of the word are to take notice of to practiſe.

Ʋſe. Good hearers muſt anſwer the order of teaching by doctrine and exhortation in their liues and conuerſations.And touching our ſelues, is it ſo that teaching and exhortation muſt go together? Surely then where theſe two are conioyned, it is the part of good hearers to be anſwerable to them both. Is this order of teaching obſerued? is the truth taught, and errors confuted, and thereunto added exhortation to godly life? then it is not enough for the hearers of the word ſo taught, to hauehave knowledge of the truth, and to hauehave errors rooted out of their minds; but they muſt be further anſwerable to their teaching, in being carefull to leade a godly, righteous, and ſober life. And deceiue not thy ſelfe in this caſe; if thou be able to ſpeake of the truth, and if thou ſay, thou art of ſound religion, thou hateſt Poperie, and all ſuperſtitions, and falſe doctrines, and yet goeſt on in thy old wicked way and workes of darkneſſe, the word of God being truly taught and applied to thee, thou deceiueſt thy ſelfe, that word of God ſo taught and ſo applied ſhall one day riſe vp in iudgement againſt thee, yea thine owne knowledge ſhall be a witneſſe againſt thee. Marke what Chriſt ſaith, Luk. 12.47. He that knoweth his maiſters will and prepareth not himſelfe, neither doth according to his will, ſhall be beaten with many ſtripes. If thou anſwer the teaching of the word in knowledge and not in practiſe, it ſhall one day be a bill of inditement againſt thee.

p. 277In the next place, obſerue we the inference of this verſe on foregoing matter. The Apoſtle hauing cheared vp the beleeuing Romans with this, that they were not in the fleſh but in the Spirit, in that the Spirit of God dwelt in them, and he dwelling in them, made them partakers of the excellent benefits of the life of grace here in this world, and of certaine hope of the life of glorie hereafter, both in their ſoules and alſo in their bodies: thereupon in this verſe he concludes, that therefore they were debters, not to the fleſh, to liue after the fleſh, but to the Spirit, to liue after the Spirit. He reaſons thus, God hath giuen them his Spirit, and made them partakers of excellent ſpirituall benefits, and therefore they were more bound to an holy and ſpirituall life. Marke this manner of reaſoning, and the point hence is this.

That it is an vſuall thing with the holy Ghoſt in Scripture, Doct. 2 to reaſon from a benefite to a dutie.It is an vſuall reaſoning in Scripture, frō a benefit to a dutie, and to vrge the one frō the other. The holy Prophets and the holy Apoſtles, the pen men of Scripture, vſually vrge and preſſe holy duties on people and on particular perſons, from benefits receiued, and from good things beſtowed on them. 2. Sam. 12.7.8.9. Nathan reaſons thus with Dauid, The Lord annointed thee king ouer Iſrael, and deliuered thee out of the hand of Saul, and gaue thee thy Lords houſe, and thy Lords wiues into thy boſome, and gaue thee the houſe of Iſrael and of Iudah, and would moreouer (if that had bene too little) hauehave giuen thee ſuch and ſuch things: wherefore haſt thou despiſed the commandement of the Lord, to do euill in his ſight? As if he had ſaid, The Lord did great things for thee, and beſtowed many benefits on thee, and therefore thou ſhouldeſt not hauehave ſo deſpiſed the commandement of the Lord; thou waſt bound to the Lord, and thou didſt owe to him in lieu of his benefits, homage, ſeruice, and all holy obedience. And this manner of reaſoning is vſed in the forefront of the Commandements: when the Lord publiſhed his Law the rule of all holy obedience, he preſſed it on his people with this verie argument, Exod. 20.2. I am the Lord thy God which hauehave brought thee out of the land of Egypt, out of the houſe of bondage: therefore thou ſhalt hauehave no p. 278other gods before me. Many other Scriptures might be brought to ſhew it to be vſuall with the holy Ghoſt in Scripture thus to deale, and to reaſon from a benefit to a dutie, and to vrge and preſſe holy duties on people, or on particular perſons, from benefits receiued, and from good things beſtowed on them.

Ʋſe. The reaſoning of Gods Spirit and the reaſoning of Satan, the world, and the fleſh, are flat contrarie one to the other.And this may ſerue to diſcouer a flat contrarietie betweene the reaſoning of Gods Spirit, and the reaſoning of Satan, the world, and the fleſh. Gods Spirit reaſons from a benefit to a dutie; but Satan, the world, and the fleſh, commonly reaſon from a benefit to the neglect of dutie, and to ſinne: as thus, I am great, I am noble, I am rich, I am wealthy, and therefore I may do this and that euill, I may ſwagger, and ſweare, and be prophane, I may oppreſſe and do wrong to others, and who ſhall be ſo bold as to checke and controll me? Doubtleſſe Satan taught Dauid thus to reaſon when he tempted him to number the people. What? thou art a king, and wilt thou be croſſed in thy pleaſure? as Ieſabell ſaid to Ahab, 1. King. 21.7. Doſt thou now gouerne Iſrael? as if ſhe had ſaid, Art not thou king ouer Iſrael, and maiſt not thou do what thou wilt without controlment? And hereby let euerie one of vsus trie our ſelues. Doſt thou reaſon thus: I am great, I am rich, or the like, and therefore I may do this or that euill, and who ſhall controll me? who ſhall ſay contrarie vntounto it? And thou being a woman, doſt thou reaſon thus, I am the wife of ſuch a man, my husband is ſo rich and wealthie, and though he be but a tradeſman, yet I may attire my ſelfe like the wife of an Eſquire or Knight, my husband is of abilitie able to maintaine it? Surely that is the diuels argument, and that is a plaine euidence thou haſt no true grace in thy heart. On the other ſide,An argument of a good heart. doſt thou reaſon thus, I am rich, I am great, and ſuch like, therefore I am exceedingly bound to the Lord, I would faine ſhew my ſelfe thankfull, and I cannot be ſufficiently thankfull to God for his goodneſſe and bountie towards me: and thou ſayeſt with Dauid, Pſal. 116.12. What ſhall I render to the Lord for all his benefits? I would faine deuiſe if it were poſſible ſome retribution; and when thou art p. 279tempted to any ſinne, thou reaſoneſt thus with thy ſelfe, The Lord hath bene good to me, and eſpecially good to my ſoule, he hath giuen his Sonne Chriſt to me, he hath giuen me pardon of my ſinnes, and many euidences and teſtimonies of his ſpeciall louelove to me: and as Nehemiah ſaid, Nehem. 6.11. Should ſuch a man as I flie? ſo ſhould ſuch a man or ſuch a woman as I, be couetous, or proud, or vaine, and gariſh in apparell? ſhould I do this wickedneſſe, and ſinne againſt my good God, who hath done ſo great things for me? no, no, I may not, I will not do it, I am bound in lieu of Gods goodneſſe and bountie towards me, to yeeld to him all homage, dutie, feare, reuerence, and all holy obedience. If this be thy reaſoning, that is an argument of a good heart, and it is an euidence that thy heart is right within thee, and that there is true and ſound grace in thy ſoule: and thus is euerie one to trie himſelfe.

The Apoſtle here vſeth this title of louelove and kindneſſe, Brethren, as we ſhewed, to ſweeten his exhortation, that the beleeuing Romans might more willingly embrace it, and yeeld to it, and that it might hauehave a kindly working in them, they being perſwaded of the Apoſtles louelove towards them. And indeed it is the perſwaſion of louelove that giues entrance and paſſage to an exhortation, to aduice and counſell, yea to reproofe and reprehenſion. When men are perſwaded of the louelove of thoſe that deale with them by way of exhortation, or aduice and counſell, they do then more willingly yeeld to them, they ſuffer their exhortation, their aduice and counſell, to ſinke into their hearts, and to preuaile with them. If then ſuch as are to aduiſe and counſell others, or to exhort and ſtirre them vp to any dutie, or to admoniſh or reproue them, eſpecially Miniſters,Aduice, counſell, admonition, or exhortation, comming from louelove, moſt powerfull and preualent. who are to deale in theſe kindes with their hearers, would hauehave their counſell, exhortation, admonition, or reproofe, to take place and to preuaile, they muſt giuegive ſome euidence and teſtimonie of their louelove to thoſe with whom they deale; and they muſt make it appeare that they louelove them dearely, and affect them tenderly, and eſteeme them as their brethren, and as thoſe with whom they are conioyned p. 280by many ſtrong bonds. If people be perſwaded that the words of their teachers, whether they be words of inſtruction, of aduice and counſell, of comfort, or of reproofe, or the like, be not words of courſe and complement, but words proceeding out of a tender louelove and affection towards them for their good, it will make them willing to liſten to them, and to make precious account of them, and to take profit by them. I will not further ſtand on that. This word brethren is here onelyonly a title of louelove giuen to the Romans, and ſo not ſo materiall in this verſe, and therefore I paſſe from it.

We are debters. The Apoſtle here includes himſelfe, that he himſelfe was a debter as well as the beleeuing Romans. He ſaith not, therefore ye are debters, but therefore we are debters. Hence note we.

Doct. 3 That Miniſters and teachers of the word are to hold themſelues as much bound to the good duties that they vrge and preſſe on others,Miniſters and teachers of the word muſt hold themſelues as much bound to the good duties which they preſſe on others, being duties cōmon to all Chriſtians, as thoſe on whō they vrge & preſſe them being duties common to all Chriſtians, as thoſe on whom they vrge and preſſe them. Luk. 11.46. the Lord Ieſus pronounceth a fearefull woe on the expounders of the Law, in that they laded men with burdens grieuous to be borne, and yet they themſelues touch them not with one of their fingers. Doubtleſſe the ſame woe abides thoſe Miniſters and Preachers of the word, who require good duties of people, duties that concerne all Chriſtians, and yet themſelues neuer care to practiſe them. It is a fearefull aggrauation of the ſinne of teachers, when they teach that to others which they themſelues will not practiſe, being a dutie common to all Chriſtians. Rom 2.21. If thou that teacheſt another, teacheſt not thy ſelfe: they that ſo do, may preach ſaluation to others, but certainly they preach damnation to themſelues; and of their owne mouthes will the Lord one day iudge them, as Luke 19.22.

I come to that which is here more properly intended by the Apoſtle. We are debters: that is, as we ſhewed, I and you, and all true beleeuers, are ingaged, we ſtand bound, and we are indebted, there is a debt that lies on vsus which in equitie p. 281and conſcience we are bound to pay; and if we pay it not, we deale not as honeſt men ought to do, we owe to the Lord an holy life.

The point hence offered is this, That an holy, heauenly, Doct. 4 and ſpirituall life,Gods children owe to the Lord the debt of an holy, heauenly, and ſpirituall life. is a due debt which Gods children and true beleeuers owe to the Lord, and they are bound in equitie and conſcience to yeeld it to him: it is diſhoneſt dealing in them if they yeeld it not to the Lord. Indeed Gods children are the freeſt people in the world: being made free by the Sonne of God, they are free indeed, Ioh. 8.36. They are free from the rigour and curſe of the Law, free from the guilt and puniſhment of ſinne, the debt of ſinne being diſcharged for them in Chriſt: and they hauehave the Spirit of God, & where the Spirit of God is, there is libertie. 2. Cor. 3.17. Yet there is ſtill a debt lying on them, euen the debt of holy obedience, they are ſtill bound to liue an holy and godly life; therein they are ſtill engaged to the Lord, and he may ſtill chalenge that at their hands as a due debt to him. And to this purpoſe marke what old Zachary ſaith. Luk. 1.74.75. ſaith he, We are deliuered out of the hands of our enemies: out of the hands of ſinne, Satan, and all the enemies of our ſaluation, that we ſhould ſerue the Lord without feare all the dayes of our life, in holineſſe and righteouſneſſe before him; that is a thing we ſtill owe to the Lord. Galat. 5.13. ſaith the Apoſtle, Brethren, ye hauehave bene called vntounto libertie: ye hauehave bene effectually wrought on by the word and Spirit of God, and ſet out of the kingdome of darkneſſe into Gods kingdome of grace, into a glorious libertie. Now then vſe not your libertie as an occaſion vntounto the fleſh, but by louelove ſerue one another. You are ſtill bound to ſerue one another in duties of louelove, and therein to yeeld obedience to the Lord. 1. Pet. 2.16. As free (ſaith the Apoſtle) and not as hauing the libertie for a cloake of maliciouſneſſe, but as the ſeruants of God. As if he had ſaid, Though you be free by grace in Chriſt, yet abuſe not your libertie, but ſtill carrie your ſelues as the ſeruants of God; you are ſtill bound ſo to do. Tit. 2.11.12. the Apoſtle ſaith, that the grace of God bringing ſaluation to all men hath appeared: to what purpoſe? that men ſhould liue as they p. 282liſt, and go on in the practiſe of ſinne? no, no. Teaching vsus that we ſhould denie vngodlineſſe and worldly luſts, and liue ſoberly, ſaith the Apoſtle. Gods children that are partakers of Gods grace to ſaluation, are ſtill bound to liue an holy and godly life: yea they are bound to it by many bonds, not onelyonly common to them with others, as by their creation, their preſeruation, and many bleſſings they enioy together with others, but alſo by manie ſpeciall bonds, and by the bond of their redemption, that they are bought with a price, 1. Cor. 6.20. Ye are bought with a price, therefore glorifie God in your bodie, and in your Spirit, for they are Gods: and by many ſpeciall fauours vouchſafed to them, and many pledges of Gods ſpeciall louelove towards them: by their vow and couenant made in baptiſme, often renewed on ſpeciall occaſions; yea it is the verie end of all Gods graces and benefits beſtowed on his children, that they ſhould liue an holy and godly life. They are elected that they might be holy. Epheſ. 1.4. They are called that they ſhould walke worthie the vocation whereunto they are called. Epheſ. 4.1. And the grace of iuſtification freeth them from the guiltineſſe of ſinne, and the grace of ſanctification from the corruption of ſinne. Faith is giuen them to purifie their hearts. Act. 15.9. louelove to continue them in obedience; hope of ſaluation, that they might purge themſelues. 1. Ioh. 3.3. And therefore on theſe grounds we may reſolue on this as a certaine truth, that an holy heauenly life is a due debt which Gods children and true beleeuers owe to the Lord, and they are bound in equitie and conſcience to yeeld it to him: and they may be iuſtly taxed for diſhoneſt dealing, if they yeeld it not to the Lord.

Ʋſe 1 Now then this being a truth, firſt it meets with the erronious opinion of the Papiſts touching the merit of good workes.The Popiſh opinion touching the merit of good workes met withall. For why, is an holy and heauenly life a due debt which we owe to the Lord? then it can merit nothing at the hands of God for our ſelues, much leſſe for others by the merit of ſupererogation, as the Papiſts hold and teach, for that which is a debt cannot be a merit. A man merits nothing no not ſo much as thanks, for paying that which he oweth, Luk. p. 28317.9.10. (ſaith Chriſt) Doth a man thanke his ſeruant for doing that which he commandeth him to do? I trow not. So likewiſe (ſaith he) when ye hauehave done all thoſe things which are commanded you, ſay, we are vnprofitable ſeruants: we hauehave done that which was our dutie to do As for that diſtinction the Papiſts vſe, that our workes merit not in the rigour of Gods iuſtice, but thorow diuine acceptance, it helpes them nothing at all. God indeed accepts of our good workes in Chriſt, not as merits, but of grace, and ſo in merciemercy rewards them; and therefore here is no place for merit of our good workes, as the Papiſts teach. I leaue them, and for vſe to our ſelues; Is it ſo that an holy, heauenly, and ſpirituall life, is a due debt that Gods children and true beleeuers owe to the Lord? are they bound in equitie and conſcience to yeeld it to him? is it diſhoneſt dealing in them if they yeeld it not to the Lord? Then no maruell though Gods children be ſo ſtrict in their liues, Ʋſe 2 and be ſo carefull as commonly they be,The ſtrictnes of Gods children is not to be wondred at. to liue an holy and godly life. The world wonders at the ſtrictneſſe of Gods children, and men commonly blame them for their too much niceneſſe, and too much preciſeneſſe; and they ſay, what? cannot they content themſelues to be neighbourlike, and to do as other men do, what need they make ſuch ado in hearing the word, in reading, in ſanctifying the Sabbath? cannot they walke abroad, ſit at their doores, take libertie as their honeſt neighbours do, but they muſt make ſuch ado in hearing the word, in repeating Sermons, and the like? Alas poore ſoules, they conſider not that Gods children are bound to be thus ſtrict, and thus carefull to liue an holy life, it is a debt, and Gods children know it ſtands with their honeſtie ſo to be. Thou whoſoeuer thou art, though thou beeſt but a man of cōmon ſenſe & reaſon, thou wilt grant this, that it concernes an honeſt man to be carefull to pay his debts, and thou wilt commend a man that is carefull that way for a right honeſt man, and indeed it is a commendable thing: a man that is in debt is to giuegive ſatisfaction ſo farre as he is able to the vttermoſt farthing. Eliſhah ſaid to the widdow, Sell the oyle, and pay them that thou art indebted vntounto. 2. King. 4.7. and yet wilt thou p. 284blame a child of God for being carefull to pay that he oweth to the Lord? wilt thou commend a man that is carefull to pay his debts to men, and wilt thou blame him that endeuours to anſwer the debt that is due from him to the Lord? how partiall and how vnequall art thou in thy iudgement? can a child of God yeeld more holy obedience then he owes to the Lord? is it poſſible? no, no, it is not poſſible, and therefore do not thou blame a child of God for too much ſtrictneſſe, and too much forwardneſſe in holineſſe.

Ʋſe 3 And for further vſe, let euerie child of God on the ground of truth now deliuered,It is neceſſarie that a child of God ſhould liue an holy and heauenly life. take notice of it, that it is neceſſarie that he liue an holy and heauenly life; it is requiſite and needfull that euerie man pay his debts, common honeſtie requires it. Now an holy and heauenly life is the debt of a child of God, he is bound to yeeld it to the Lord. Doſt thou then perſwade thy ſelfe that thou art a child of God? conſider what thou oweſt to the Lord, and be carefull to pay it. Thou ſtandeſt on thy reputation, that thou art an honeſt man, and thou oweſt no man a groate: yea but thou art in debt to the Lord, be thou carefull to pay him his debt, thou oweſt to him all holy obedience both in heart and life. And thou wilt ſay, that is to be a Puritane. I anſwer, If that be to be a Puritane, thou muſt be a Puritane, or elſe thou art no honeſt man: it is not thy ciuill honeſt life that will ſerue the turne: no, no, that is not full weight, that is too light, and that will not go for good payment with the Lord; thou oweſt to him an holy and heauenly life, and thou art to yeeld it to him: yea know it, thou being a child of God, thou art more deeply bound to an holy life then others, the Lord lookes for it at thy hands eſpecially. Pſal. 33.1. It becommeth the vpright men to be thankfull. Obiect. It may be thou wilt ſay, Is an holy and heauenly life a due debt that I owe to the Lord? alas how ſhall I be able to to pay it? I muſt needs ſinke vnderunder that debt, I am not able to yeeld that holy obedience to the Lord I owe to him, I find my ſelfe weake, and vnable to performe holy duties as I ought. May the Lord chalenge it as a debt at my hands? how ſhall I be able to anſwer him? Anſw. I anſwer. Cheare vp thy ſelfe, p. 285and know to thy comfort, if thou endeuour and ſet thy ſelfe in truth and vprightneſſe of heart, to yeeld this debt to the Lord, the Lord will put abilitie into thine hand, and make thee able in ſome meaſure to yeeld it to him; and he will accept of thy true and ſound endeuour to yeeld holy obedience to him, though it be but weake and full of many imperfections. And though it be but part of payment, thou being able to yeeld him no better ſatisfaction for the preſent, he wil accept of that as full payment in and through Chriſt. And withall know to thy comfort,Note. That the more thou doſt pay of this debt, the more and the better able ſhalt thou be to make further payment; the more thou doſt practiſe holy duties, the more ſtrength thou ſhalt get ouer ſinne, and the more will grace increaſe in thine owne ſoule: as the more thou didſt practiſe the dutie of prayer, the more ſtrength thou ſhalt get againſt ſinne; and the more thou doſt practiſe the duties of louelove towards thy brethren, the more will Chriſtian louelove increaſe in thine owne heart: and ſo in other particulars. Oh then ſet thy ſelfe, thou that art a child of God, on euerie good way, and to yeeld that thou oweſt to the Lord, euen all holy obedience both in heart and life; and thou ſhalt find that the Lord will enable thee to yeeld it to him in ſome comfortable meaſure, and he will accept of that thou art able to yeeld to him in vprightneſſe of heart: and the more thou doſt pay of this debt, the more able ſhalt thou be to make further payment. The prouerbe holds true in this, vſe legges and hauehave legges, ſo vſe grace and thou ſhalt find an increaſe of grace, to him that hath ſhall be giuen, and he ſhall hauehave abundance. Matth. 25.29. Thinke on that to thy comfort and encouragement.

The Apoſtle hauing made knowne to the beleeuing Romans that he and they and all true beleeuers were debters, he further ſubioynes, that they were not debters to the fleſh, to liue after the fleſh: as if he had ſaid, miſtake me not, I would hauehave you to know, we are not debters to the fleſh to liue after the fleſh, we are not bound to liue according to the motion and guidance of our owne corrupt nature, and ſinfull luſts of our hearts, that is not our debt, we owe no ſuch thing, p. 286the fleſh and the ſinfull luſts of our hearts can chalenge no ſuch thing at our hands. Hence we are giuen to vnderſtand thus much: we may hence take vp this concluſion.

Doct. 5 That Gods children and true beleeuers owe no ſeruice at all to the corruption of nature that ſtill abides in them,Gods children owe no ſeruice at all to the corruptiō of their nature, and to the ſinful luſts that are ſtill ſtirring in them. and to the ſinfull luſts that are ſtill ſtirring in them: they are not to do any thing that their owne corruption moues them to, and that their ſinfull luſts ſtirre them vp to do, they owe no ſuch thing to them. Indeed Gods children ſometimes be ouercarried by the ſtrength of their corruption abiding in them, and their rebellious luſts may draw that from them which they owe not to them, but they muſt not yeeld them ſeruice as of right, any willing ſeruice, as if they were bound to yeeld it. When a child of God feeles his owne corruption, and luſt of his heart ſtirring in him, mouing, and egging, and ſoliciting him to yeeld to it, he muſt giuegive it a flat deniall; and thought it ſtill follow him, and as it were pull him by the ſleeue, and chalenge ſomething at his hands, he muſt ſhake it off, and tell it he owes no ſeruice to it at all: he muſt giuegive it no contentment, he muſt not willingly ſatisfie the ſinfull luſt of his owne heart in any thing. This is one ſpeciall thing that the Lord Ieſus requires of his followers, euen of all that profeſſe his name and his truth and Goſpell in truth and ſoundneſſe, Luk. 9.23. If any man (ſaith he) will come after me, let him denie himſelfe: let him lay aſide his owne reaſon, will, and affections, and all that nature hath endued him withall, let him not willingly yeeld to the ſinfull luſts of his owne heart in any thing: when they moue and ſtirre him vp, and ſolicite him to yeeld to them, let him giuegive them a flat deniall, he owes no ſeruice to them. 1. Pet. 4.1.2.3. ſaith the Apoſtle, Foraſmuch as Chriſt ſuffered for vsus in the fleſh, arme your ſelues likewiſe with the ſame mind, which is, that he which hath ſuffered in the fleſh hath ceaſſed from ſinne, that he hence forward ſhould liue (as much time as remaineth in the fleſh) not after the luſts of men, but after the will of God. For it is ſufficient for vsus that we hauehave ſpent the time paſt of the life, after the luſt of the Gentiles. As if he had ſaid, It is enough, and more then enough, that we hauehave p. 287hitherto liued according to the luſts of our owne hearts, we now owe no ſeruice to them, we are not now to yeeld to them, but to renounce them, and to betake our ſelues to liue wholly according to the will of God. Tit. 3.3. ſaith the Apoſtle, We our ſelues, euen we that are now true beleeuers, were in times paſt, vnwiſe, diſobedient, deceiued, ſeruing the luſts and diuerſe pleaſures, liuing in maliciouſneſſe and enuie, hatefull, and hating one another. We did yeeld to the ſinfull luſts of our owne hearts as ſeruants, we did willingly yeeld to them as bound ſo to do, and as of dutie; thereby implying, that now it was not ſo, and thereby teaching the truth of the point in hand, that Gods children, true beleeuers, owe no ſeruice at all to the corruption that ſtill abides in them, and to the ſinfull luſts of their owne hearts, they are to giuegive no contentment to them, they are not willingly to ſatiſfie the luſts of their owne hearts, but when they moue and ſolicite them to yeeld them ſeruice, they are to giuegive them a flat deniall, and to tell them, they owe them no ſeruice at all. For why.

The corruption of nature and ſinfull luſts that are ſtill in Gods children and true beleeuers, Reaſon. are in flat oppoſition to God and to all goodneſſe, and they moue, and ſolicite, and ſtirre them vp to nothing but to euill and ſinne, and to that which is diſpleaſing to God, to whom they are indebted, and do owe themſelues, their ſoules, and their bodies, and all their ſtrength and ſeruice both of ſoule and bodie: and therefore they owe no ſeruice at all to the corruption that ſtill abides in them, and to the ſinfull luſts of their owne hearts. And when thoſe luſts moue and ſolicite Gods children to yeeld them any ſeruice, they are to giuegive them a flat deniall, and to tell them, they owe them no ſeruice at all. Ʋſe 1

And this ſerues firſt to diſcouer,How they deceiue themſelues who thinke they may yeeld a little to their owne corrupt hearts. that they deceiue themſelues whoſoeuer they be, that thinke they may yeeld a little to their owne hearts, and to the ſinfull luſts of them, and that they may giuegive their hearts contentment in ſome things. What? denie their owne hearts euerie thing they moue and ſtirre them vp to, that is too much ſtrictneſſe: why, their p. 288owne hearts tell them they may make the moſt they can of their owne, and may they not a little yeeld to them, to the raiſing of their rents, and to the enhancing of their commodities, in their attire to follow the faſhions in ſome things; & may they not do it? if they do it not they ſhall be of no account in the world: and therefore they thinke they may in ſome things follow the faſhion, and may ſatisfie their owne minds, and pleaſe their owne humours. Surely ſuch perſons perſwading themſelues they are Gods children, and yet taking this libertie, they deceiue themſelues, they carrie not themſelues as Gods children ought to do; a child of God oweth no ſeruice at all to the ſinfull luſts of his owne heart, he is not to yeeld to their motions and ſtirrings in any thing willingly and wittingly; it is a ſinne and a fault in any to ſatisfie the ſinfull luſts of his owne heart. The Apoſtle makes it an oppoſite member to the putting on of Chriſt, Rom. 13.14. Put ye on the Lord Ieſus, and take no thought for the fleſh to fulfill the luſts of it. And therefore deceiue not thy ſelfe whoſoeuer thou art, do not thou thinke that thou maiſt without danger willingly yeeld to the euill motions and ſtirrings of thine owne corrupt heart in the leaſt meaſure. And

Ʋſe 2 Let euerie child of God take notice of this dutie on the ground of truth now deliuered.Euerie child of God muſt learne to giuegive the luſt of his owne carnall heart ſtirring in him, a flat deniall. Doſt thou perſwade thy ſelfe thou art a child of God? why then when thou feeleſt any euill luſt ſtirring in thy heart, mouing and ſoliciting thee to pride, to couetouſneſſe, to enuie, to malice, to vncleanneſſe, and the like, then call to mind and remember this truth, that thou oweſt no ſeruice at all to the corruption that ſtill abides in thee, and to the ſinfull luſts of thine owne heart: and learne to giuegive that luſt ſo ſtirring in thee a flat deniall, tell it thou oweſt to it no ſeruice at all, and though it ſtill follow thee and vrge thee to yeeld ſomething to it, yet ſhake it off, and ſay vntounto it, away, hence, I owe thee nothing at all, get thee from me, thou art an offence to me, as Chriſt ſaid to Peter, Mat. 16.23. And if at any time thou be ouercome of any ſinfull luſt of thine owne heart, looke that thy yeelding to it be wreſted from thee, let it not come from thee willingly as of p. 289due. And to this purpoſe conſider with me thus much, If thou profeſſing thy ſelfe a child of God, yeeld any ſeruice to the luſts of thine owne heart, thou doſt it to an vniuſt Lord, to one that cannot chalenge it at thy hands, yea to one that drawes thee from the ſeruice of him who indeed is thy Lord of right, and to whom thou oweſt thy ſelfe, thy ſoule, thy bodie, and all thy ſtrength and abilitie, and ſeruice both of thy ſoule and bodie, euen from the ſeruice of the Lord, yea to that which is euill and ſinfull, and diſpleaſing to the holy maieſtie of God, and prouokes him to anger againſt thee. Yea further conſider, thou profeſſing thy ſelfe to be a child of God, and yet yeelding ſeruice to the luſts of thine owne heart, thou doſt as much as in thee is, fruſtrate the end of Gods ſauing grace towards thee; for to that end hath the grace of God that brings ſaluation to all, appeared to thee in particular, that thou ſhouldeſt denie vngodlineſſe and worldly luſts, and that thou ſhouldeſt liue ſoberly, and righteouſly, and godly in this preſent world, Tit. 2.12. that thou ſhouldſt giuegive the deniall to all the luſts of thine owne heart when they chalenge any ſeruice at thine hands. See thou thinke on theſe things, and when thou feeleſt any euill luſt ſtirring in thine heart, mouing thee to pride, to couetouſneſſe, checke it, ſnib it, giuegive it a flat deniall, tell it, thou oweſt it no ſeruice at all: yea take thou notice of that luſt that for the preſent is ſtirring in thee, and mouing thee to any ſinne; it is not enough to take notice that thou haſt heretofore yeelded to ſome corrupt luſt of thine owne heart, by doing of this or that euill, as that thou haſt bene prodigall, couetous, or the like, and to acknowledge that, it may be that luſt is not now ſo ſtrong in thee as it hath bene, but marke thou that luſt that for the preſent is ſtirring in thee, and labour thou to ſnib and to repell that, and to giuegive it a flat deniall: and know this to thy comfort,Note. That the diuell cannot draw thee to yeeld to the luſts of thine owne heart, but by the conſent of thine owne will, he hath no power to enforce thee to yeeld to it, but onelyonly a ſleight to perſwade thee to it. And therefore take thou notice of the luſt that for the preſent is ſtirring in thine heart, and ſet thy ſelfe againſt it, ſuffer it not p. 290to gaine the conſent of thy will, giuegive it a flat deniall, and thou ſhalt find that the Lord will enable thee to ouercome it. That is the dutie of euerie child of God, let it be thought on and remembred.

Now laſtly obſerue we, the Apoſtle doth here ſuppreſſe the other contrarie, that he and the beleeuing Romans, and all true beleeuers, were debters to the Spirit, to liue according to the motion and guidance of the Spirit. He ſpeakes not thus, we are debters not to the fleſh, to liue after the fleſh, but to the Spirit to liue after the Spirit; he ſuppreſſeth that, and leaues it to be gathered by the beleeuing Romans themſelues: becauſe indeed to liue after the fleſh, and to liue after the Spirit are ſuch contraries, that one being denied, the other might eaſily be gathered: and concluded, that if they were not debters to the fleſh, to liue after the fleſh then certainly they were debters to the Spirit, to liue after the Spirit. Hence then note we in a word.

Doct. 6 That it may be truly ſaid and concluded of euerie one liuing on the face of the earth,EueryEvery man in the world liues either a carnall life, or an holy and ſpirituall life. man or woman, they either liue after the fleſh, or they liue after the Spirit. Euerie man in the world either liues a carnall life, or he liues an holy and ſpirituall life: and euerie man either liues the life of God, as the Apoſtle cals it, Epheſ 4.18. that is, that life that is wrought in him by the Spirit of God, and as he is acted and moued by the Spirit of God, or he is a meere ſtranger from that life. He ſaith, the Gentiles being in the ſtate of nature, were ſtrangers from the life of God it is the ſpeech of Chriſt himſelfe, Mat 12.30. He that is not with me is againſt me, and he that gathereth not with me ſcattereth. Euerie one is either with Chriſt or againſt him, he is either a friend to Chriſt, or he is an enemie to him; he either liues to the glorie o… God, and to the honour of Chriſt, or he liues to his diſhonour: and ſo his life is eith…r carnall, or it is holy and ſpirituall; and indeed there is no medium, there is no middle courſe betweene theſe two.

Reaſon. Againe, there be but two rootes of the courſe of life of man, either corruption or grace, and euerie m…n is either in the ſtate of corruption or in the ſtate of grace, and his life p. 291muſt needs be ſurable and agreeable; and therefore it may be truly ſaid, that euerie one in the world either liues after the fleſh or he liues after the Spirit; and the life of euerie one is either carnall, or it is holy and ſpirituall.

Oh then for vſe of this, thinke not whoſoeuer thou art, Ʋſe. Ciuil honeſty is not ſufficient to free a man or womā from being taxed to be a a carnall perſon.that thou canſt as it were go betweene the barke and the tree, and fancie not to thy ſelfe, though thou liue not ſo holily and ſo ſtrictly as ſome do, yet thou art not a carnall perſon, thou art no wicked and debauſhed wretch, thou art no filthie perſon, thou art no drunkard, nor the like: but thou liueſt ciuilly and honeſtly, and therefore thou art not to be taxed for a carnall perſon, and that thou liueſt a carnall lif…. Deceiue not thy ſelfe, it is not thy ciuill, honeſt, orderly life that will free …hee from being iuſtly taxed with carnalitie, from being truly ſaid to be a carnall perſon: no, no, if thou liue not after the Sp…rit, certainly thou liueſt after the fleſh; if thy life be not holy an… ſpirituall, certainly it is carnall, and thou haſt not yet g…ne one ſtep beyond a carnall perſon. And howſoeuer thy ciuill orderly life, thy luke warme profeſſion, may ſeeme to be a middl… courſe betweene both, as Reuel. 3.16. thou art luke-warme, and neither cold nor hot: yet indeed in that thou art onelyonly ciuilly honeſt, and luke-warme, thou art carnall, and thou goeſt againſt the worke of the Lord Ieſus, thou prouokeſt him to caſt thee out as lothſome and abhominable: there is no middle courſe of life betweene a carnall life and an holy ſpirituall life. Oh then ſooth not thy ſelfe in thy ciuill honeſt life, of going on in that courſe of life, and pleaſe thy ſelfe in it, and thinke thou haſt part in any benefit or comfort that belongs to Gods children; thou deceiueſt thy ſelfe if thou ſo thinke, and take heed of that. And let euerie one learne on the ground of truth now deliuered, to ſee how the caſe ſtands with vsus: if our liues be not holy and ſpirituall, out of all queſtion they are ſenſuall and carnall, and there is no true comfort in them. Come we now to the 13. verſe.