for instance to be so also meant of euery Regenerate man and therefore the Syrian Translator reads it Thee 4. The Cause The Spirit The Law of Faith say some which may receiue a good Exposition Others better interpret the holy Ghost hereby prouing the Deitie of the third Person Ambrosius Pareus Chrysost Beza vnderstands it of the efficacie of the Spirit in vs which is saith he the Grace of Regeneration I take rather to bee meant here the roote of that Grace rather then the Grace it selfe The roote I call the Grace of Holinesse in the Humane Nature of Christ which vpon our vnion with him is by the Holy Ghost conueyed vnto vs. For Ioh. 3.34 Ioh. 1.16 hee receiued not the Spirit by measure but is full of grace and of his fulnesse wee receiue grace for grace This I take to be the fittest Exposition This Spirit is two wayes set forth First by the Subiect in whom it is It is radically in Christ Secondly by the effect it is the Spirit of life for if this flowe not vnto vs we are but dead men with this being deriued vnto vs both the worthinesse of Christs obedience and also power for the weakning and abolishing of sinne that it reigneth not in vs nor can condemne vs. And for this I gesse that our Sauiour is called a 1. Cor. 15.45 Quickning Spirit For as wee haue to liue a naturall life from Adam so haue wee to liue a spirituall life from Christ being vnited vnto him The meaning then is this The power of the Spirit which is in Christ hath freed all them which are in Christ from sinne and death So that as sinne could haue no power ouer him to condemne him neither can it haue ouer vs wee receiuing of the same Spirit and liuing the same life which was in him For we liue not a diuerse life from that which is in Christ but the very same as the water in the fountaine and riuers and the life in the head and members is the same doctrine Our vnion with Christ frees vs from the power of sinne and death Ephes 2.18,22 Vse 1. The cause of all our happinesse is this vnion From hence is it that wee serue not sinne from hence is it that wee yeeld not to euery tentation of Satan that wee haue comfort that wee are stablished in Grace is from hence Labour therefore to be vnited the ordinary meanes is the Word preached For as in Graffing so here God is the Husbandman Christ the Stock Beleeuers the Imps The Spirit the Sap The Word the Knife or Saw The Sacraments The Ligatures As therefore without a Knife or Saw to open and riue the Stock and to let in the Imps a man cannot Graffe so Contemners of the Word and Sacraments cannot possibly be in Christ Vse 2. Hath freed Mee There is much Diuinitie in Pronounes said Luther In the first Verse Paul spake in the third Person Them Here in the first Me. Not that hee appropriates this freedome to himselfe by so speaking but to teach euery one to apply it to themselues and in themselues to feele it for which cause the Syrian Translator reads Thee For as the power of sense and motion in the head is deriued to euery the least and farthest member and ioynt Ephes 4.7 so the meanest in the Church as well as the chiefest doe receiue according to their place sutable grace It may be some may think O if I were Abraham Dauid or Paul I should be saued Yea if thou bee in Christ thou art freed as well as they and shalt bee saued as well as they Vse 3. Wee are now freed from sinne and and death not simply so we shall hereafter be deliuered but from the Law of Sinne. Wee be not so deliuered that wee cannot sin or dye but Sin cannot domineere ouer vs nor damne vs nor Death hurt vs. Lay vp this against the Day of tentation It is very grieuous to feele the assaults of Sinne as of Vncleannes Pride c. But all are Beggers we may not choose our Almes wee must remember our measure wee haue such things that we may be humbled not that we should bee ouercome Thou must be content to haue Sinne trouble thee here and to wring from thee sighes and teares but comfort thy Soule with this it shall neuer condemne thee A Snake may be so handled by taking out the sting or teeth that it cannot hurt vs though it touch vs yet wee abhorre it for the nature of it and are afraid to haue it come nere vs and it 's but our feare So sinne is in such sort handled by our Sauiour Christ that though it touch vs and hisse at vs yet it cannot hurt vs It may make vs afraid but blessed be God the feare is more then the hurt For as sinne and death could not hurt Christ so neither can they hurt vs. It is not kild out-right but it is so maymed Iudges 1. that as Adoni-bezek hauing his hands and feet mangled and being in chaines could not endammage Israel so neither can sinne vs. When therefore thou feelest sinne stir in thy heart alas who feeles it not cast not away thy confidence but with a good courage resist it and resort to Christ by Prayer that thou mayst more feele the power of his Spirit Great is the power of sinne but the power of the Spirit is greater The Diuell is strong but CHRIST is stronger Vse 4. Those which haue not obtained this freedome are most miserable They are slaues and that to the basest master in the world which is Sin and shall haue the fearefullest wages which is Death As nothing is more base then sin so nothing is more bitter then death How did sinne Tyrannize ouer Ammon Achab Iudas who could haue no rest 2. Sam. 13.2 1. King 21.4 Iohn 13.30 but are sicke till they haue performed most shamefull seruices to their vtter ruine Thou hast heard of the Gally-slaues of the Turke How sweet is it to bee deliuered from such a bondage But alas What is the Turk to the Diuell What is a Gally to Hell What the labour of Oares to the seruice of sinne and torments of Hell O the happines of them which are in Christ that are deliuered from sinne and death Haue we any enemies to these Yea his happinesse is the more by the assurance of it for once in Christ and euer in Christ let Satan do his worst The lest branch of the Vine which is Christ is too high for Satans reach Such as are in him can neuer want sauing Grace so rich a Root is Christ to maintaine and nourish all such which are grafted into him So long as Christ hath any Spirit thou shalt not want it As possible is it for Christ to want the Spirit as for thee to want it if thou beest in Christ Vse 5. Examine whether thou beest set free If sinne rule in thee it will also damne thee thou
pray the wicked blaspheme In the fire the Chaffe is consumed the gold is purified so much mattereth it not what is suffered but what manner of men they be which suffer Vse 3. This priuiledge is to them which loue God Dost thou loue God Otherwise thou wert not worthy to liue and then wilt thou worship him keepe his Commandements bee zealous for his glory Which if thou doest not thou art profane and louest not God neither art beloued and so hast no part in this priuiledge VERSE 29. For whom he did fore-know he also did predestinate to be conformed to the Image of his Sonne that hee might be the first-borne among many Brethren THe Apostle in the 28. Verse affirmed that Afflictions worke to the best good of Gods Children because God hath purposed to saue them so that all things which are appointed them by God are subordinat means to bring this purpose to passe As a man purposing to build a house goes to the Forrest chooseth Trees fels them hewes them sawes them to make them fit for his building So God purposing to saue vs hewes off our knobs by affflictions and prepares vs for glory That Reason from the purpose of God is here and in the next Verse enlarged from the inuiolable connexion of the Effects of it which are the causes of our Saluation This Verse expounds the former the next Verse expounds this In this is a definition of the purpose of God namely that it is a foreknowing of the Called The Principall proposition in this Verse is this Those which are foreknowne are predestinated to bee conformable to Christ In this proposition we haue two things 1. The Subiect Those which he knew before This Praecognition is not generall or foreknowing of merit but speciall ioyned with his loue and indeed so it signifies here Euen the loue of God whereby from all Eternity he hath chosen vs in Christ vnto Saluation This is called the good Pleasure of Gods will Eph. 1.5 Will is Purpose Good pleasure is this praecognition or praeagnition The second thing in the Proposition is the Praedicate he predestinated to be conformed to the image of his Sonne Here are two things 1. The Act he predestinated 2. The Determination of the Act to bee conformed c. and this is amplified with a limitation in the last Clause of the Verse Of the which in the due place He predestinated To destinate is to appoint a thing to a certaine end To predestinate is to appoint a thing to such end before-hand Predestination is by Diuines vsually taken and vsed in their writings for the whole counsell of God concerning the Elect and Reprobate and this they doe for plainnesse sake Here it is vsed onely for Election neither doe I obserue it otherwaies vsed in the Scripture In Election we may conceiue two Acts. 1. A separation of the chosen out of the Masse fallen 2. An ordination of them to life and the meanes of life So is it taken here as also in other places Acts 13.48 The second thing in the Predicate is the determination of the Act To be conformed to the Image of his Sonne that we may beare the Image of the heauenly Adam as Paul else-where speaketh 1. Cor. 15.49 The meaning to be like or conformable to Christ that is a Sonne as hee is a Sonne holy as hee is holy The which likenesse is either in this life begunne or in the life to come perfected In this life it is a conformitie in holy Actions and Passions In the life to come a conformitie in Glory There are three Doctrines here concerning Predestination Doct. 1. The 1. There is a Predestination Proued Ephes 1.5 but largely in the next Chapter Of which we are not to be ignorant because it is reuealed Deut. 29.29 and they which deny it or would not haue it taught bereaue men of a principall stay vnder the Crosse Doct. 2. The 2. The cause of Predestination is Gods fore-knowing and free loue Ephes 1.5 Not foreseene merits or Faith God knowes what hee will worke in vs but that 's not the cause of Predestination Eph. 1.4 but being predestinated vnto life hee will haue vs holy doctrine Doct. 3. The third all such as are elected are predestinated to bee conformed to Christ Ioh. 15.20 1. Pet. 2.21 Phil. 3.21 Ioh. 14.43 and 17.22 Vse 1. We should be comforted vnder the Crosse because it is a Conformitie with Christ God hath many sonnes but one onely Sonne without sinne yet not without the Crosse He came into the world without sinne but he could not get out of the world without the Crosse Should we which are sinfull then looke to be free from Crosses We vse to be most tender ouer our first child Christ was the first begotten yet God neuer abased any of his second sonnes as he vsed him If we be vsed no otherwise then was Christ wee haue no cause to complaine Art thou poore So was Christ Hast thou enemies So had He. Art thou disdained Remember how he was reuiled mocked buffeted spit vpon Art thou perplexed in Conscience O his soule was heauy to death Consider the great things he suffered and for thee and thou shalt haue no cause to complaine of thy enduring Luk. 14. Act. 14.12 The Crosse was his way to Glory and so it must be thine Neither is godlinesse abolished but built vp by the Crosse Vse 2. Christ is our Absolute Example to follow Others to bee followed onely as they follow Christ 1. Cor. 11.1 The Papists tell vs of the conformities of Saint Francis c. whose orders must bee followed without making question but we are predestinated not to conforme to Francis or Dominick but to Iesus Christ Hee is our Patterne our Copy Many Schollers attaine to the perfection of their Copie but wee can neuer and indeed it was necessary wee should haue so excellent a patterne that we might neuer want matter to imitate If we must be conformable to him we must know how he liued and dyed and this must be alwaies before our eyes as the Copie is before the Schollers The Gospell propounds three sorts of workes of Christ 1. The worke of Redemption 2. Miraculous workes 3. The workes of obedience The two first are for our Instruction but the last onely for our Imitation He bids vs not to redeeme the world or to walke vpon the sea But in the works of godlinesse hee saith to vs as Gedeon to his Souldiers Iudges 7.17 As you see me doe so doe yee Be ye holy as I am holy Vse 3. As thou wouldest be like Christ in glory so endeuour to be like him in holinesse Examine thy selfe Christ was humble It may be thou art proud disdainfull witnesse thy vaine apparell and arrogant behauiour Christ spent whole nights in Prayer Thou spendest them in riotousnesse and luxury Christ was often in the Temple thou hadst rather bee any where then at Religious
bee armed with Faith not all the poisoned darts of the Diuell can hurt it But alas will some say How shall I auoid hell being most worthy to be damned for my whoredome pride drunkennesse blasphemie c How shall I euer come to heauen who neuer haue kept the Law These thoughts especially trouble in the houre of tentation and death but as Paul and his company Act. 27.43,44 though in great danger yet swamme to the shore and escaped so though the floods of tentation swell and there be no bottome yet by Faith wee swimme to land and are safe My Brother Consider that thou shalt not goe to heauen for thy worthinesse but for Christs When thou hast done all thou canst thou art vnworthy to be saued Doest thou beleeue that Christ dyed and rose againe for thee Then is it as possible for Christ to dye againe as for thee to goe to hell He that hath satisfied the Law is freed but thou hast so done in Christ Therefore as when Ionas was cast into the Sea it calmed so thy Conscience may now be calmed by the death and Resurrection of Christ of whom Ionas was the Type Also if Christ be ascended and thou beleeuest it is as possible to plucke him out of heauen as to hinder thee from thence for all beleeuers doe sit together with him in heauenly places Ephes 2.6 He that denies that we doe euen now possesse heauen in Christ denies Christ to be in heauen Vse 3. Faith is most necessary and vsefull If euer thou hast felt the sting of sinne in thy soule thou knowest the power of Faith If thou hast not felt it thou shalt and then what a hell without Faith The fiery darts of Satan are quenched by Faith Ephes 6.16 Thou remembrest what a wretch thou hast beene how thou hast blasphemed his Name broken his Sabbaths despised his Word c. Can thy stomake digest these things Canst thou practice such things and thy Conscience not checke thee Though by the custome of sinne thou hast stupified thy Conscience yet it will be made sensible and then it will affright thee Yea then what thoughts of hell of Diâ—…ls of euerlasting torments arising from the guiltinesse of sinne Wouldst thou ouercome these Beleeue This is our Shield our Victory euen our Faith 1. Ioh. 5.4 and to approue thy Faith repent vnfainedly Which is as sure a demonstration of Faith as Faith is a cause of the peace of Conscience Keepe Faith and a good Conscience As Conscience cannot be good without Faith so nor Faith liuely without good Conscience As a Lampe yeelds no light without Oyle so nor Faith comfort without good Conscience Many beleeuers neglecting the care of a good Conscience haue lost not their Faith but the power of it to pacifie Conscience though Faith cannot bee cast away yet it may suffer shipwracke and the peace which is by Faith may bee lost as Dauid and other of Gods children haue done for their libertie in following their owne lusts and it may bee questioned whether euer Dauid after his Adultery obtained the glorious feelings he had before by his Faith Beleeuest thou Beware of sinne lest GOD chastise thee not by taking away thy Faith but the comfort of it without which life is tedious As in Cordials often distemper weakens the receipt so Faith loseth the power to comfort when we make a pack-horse of it by our often sinning Thy peace is from Faith thy misery from sinne Euen as wormes breed of putrified meate so distresse ariseth from a polluted minde Sinne weakens Faith and giues the Diuell aduantage who without it is as able to hurt vs as the Law to iustifie a sinner If thou thinkest of Heauen thinke of Faith and a good Conscience if thou sinnest thinke of hell and euerlasting torments If thou beest godly feare not hell if profane hope not for heauen For the wicked shall bee turned into hell and all that forget God but beleeuers and righteous people shall be saued Psal 9.17 Ioh. 3.15 VERSE 9. That if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thy heart that God hath raised him from the dead thou shalt be saued 10. For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation OVr owne righteousnesse and the righteousnesse of Faith haue beene compared The righteousnesse wee attaine by doing is vncertaine and impossible the righteousnesse we attaine by beleeuing is certaine and possible Certaine because it expels doubts possible because the Word of Faith is neere vs in our mouth and heart This of Faith hee explaines in these two verses shewing that in the righteousnesse of Faith it is onely required that wee should heartily beleeue and confesse the Resurrection of Christ verse 9. which is amplified by an Apostolicall determination verse 10. If thou shalt confesse with thy mouth and beleeue with thy heart There are two things required of him that would be saued The confession of the mouth and the beleeuing of the heart and we haue in these verses two things to be considered 1. The duty required 2. The end The duty is two-fold Of the mouth which is called Confession of the heart which is named Beleeuing In the duty of the mouth wee haue three things First the Action Confession Secondly the Subiect the Mouth Thirdly the Obiect the Lord Iesus Auricular Confession is not here meant Tho. Aquin. in locum Confession is three-fold Of sinnes of Benefits of the Truth this last is here vnderstood namely that mayne Truth Saluation onely by Christ To confesse Christ hath a large sence to acknowledge him to be our Lord and so to vse him that is to submit our affection to him as to our chiefe Lord by right of Creation Prouidence Redemption to call vpon him to obey him and if neede bee to restifie our acknowledgement vvith our best blood And shalt belieue c. Here are also three things 1. The Action Beleeuing 2. The Subiect the Heart 3. The Obiect That God raised vp Christ c. This is not onely to assent to the truth hereof which the Iewes doe not the diuells doe not denie but to embrace the benefits and to rely vpon it Resurrection not exclusiuely but by a figure comprehending things Antecedent and Consequent but this principally is named not as adding to the price but as sealing to the conscience the sufficiency of his death The confidence of a good Conscience beeing grounded vpon the Resurrection of Christ 1. Peter 3.21 That Christ died the Iewes and Heathens do belieue Christians onely belieue that he rose againe Thou shalt be saued That is thou shalt be iustified as before Thou shalt liue for both the righteousnes of the Law and of faith haue eternall life as the end propounded and promised vnto them but with a different successe By that none attaine the end because it hath a condition possible to none By this all
Indefinite Proposition is equiualent to an Vniuersall 2. The Restruction of the generall Whosoeuer belieueth Whosoeuer concludes all Belieuers Belieuers excludes all vnbelieuers 3. The obiect of Faith In him To belieue on Christ is not onely to belieue that Christ is and that what he saith is true but to rest vpon his Righteousnes for Iustification and to trust him with our Saluation as Paul 2. Tim. 1.12 I knowe whom I haue belieued On him notes Faith and Confidence 4. The effect of Faith Not ashamed The contrary denied for the direct effect As if he had said Shall be saued For the denying of one contrary is the affirming of the other They shall not be frustrate of their end therefore not ashamed Ob. But wee account it a good thing to be ashamed and the contrary a fault Diogenes thus incouraged a young man blushing Feare not it is Vertues colour Yet the Philosophers wisely distinguish of it counting it a grace in young folkes but old folkes should commit nothing which might make them blush A. Here is a Figure The word is not vsed in the ordinary signification hee meanes not that beleeuers shall not be ashamed of their faults for none are more and the wicked are noted to be shamelesse Ier. 3.3 but the sence is they shall not misse the end of their faith and so be ashamed A man boasts of a matter and in the end vp starts iust nothing then is he ashamed as profane people bragge of their hope to bee saued but when their Crakes faile they shall bee confounded vvith shame Esay saith Shall not make haste that is shall not betake themselues to shamefull courses to bring their desires to passe but shall wait vpon God and in the end haue assured deliuerance but as such who runne hastily often stumble and fall and so are ashamed so they which will not stay Gods leisure fall into many inconueniences vvhich cause their shame doctrine He that beleeueth is sure to be saued Ioh. 3.18 Psal 22.4 Rom. 5.5 1. Pet. 1.6 The promises are called sure Rom. 4.16 The counsell of God stable and the consolation thereby strong Heb. 6.17,18 Vse 1. Whosoeuer trust in any thing but in Christ shall be ashamed The Iewes of their confidence in the Lawe The Papists though they now bragge and face out the matter that they be the only men and the true Church shall one day bee ashamed of their religion because they build their saluation on a rotten foundation as masses pardons indulgences pilgrimages prayer to Saints their owne merits c. They are like him in the Gospell who began to build a Tower but not being able to finish it was ashamed Those which trust in horses and armed men in the day of battell shall be ashamed They also which with King Asa trust in the Physicians and not in God in the day of sicknesse so they which trust in their riches contrary to the commandement of the Spirit whom Christ calls fooles 1. Tim. 6.17 Luke 12.20 These also who seek in losses to Wizards and not to God Many trust in outward things without God but there are few who trust in God without outward things Vse 2. There is much feare and doubting where faith is but in the end beleeuers shall not be ashamed This makes them confident against the obloquy and reproach cast vpon them by the world The children of God are laughed to scorne as the Philistims mocked Sampson What then Though Saul loue not Dauid nor his Religion yet he will speake of Gods testimonies before Kings wil not be ashamed Psal 119.46 and though the Gospell bee spoken against in euery place yet Paul will not be ashamed of it Rom. 1.16 This also comforts against the guiltinesse of sinne which is the true cause of shame following it as the shadow doth the body How profane wee were before our conuersion and how weakely we haue walked since our conscience knowes and is ashamed Here is our helpe faith obtaines pardon of sinne and therefore we shall neuer bee put to shame for our faults we are sinners but as when the light comes the darknesse departs and the more light the lesse darknesse so faith driues away shame and the more wee beleeue the lesse doe we feare confusion and shame Peter walked vpon the water and shamed himselfe for he began to sinke What was the cause Not the winde or waues but the defect of Faith Abraham beleeued and left his countrey and offered vp Isaac and yet was not ashamed Ob. Abraham had a great Faith but my faith is little Ans If thou hast true Faith though neuer so little thou shalt not be ashamed A childe cannot take vp his meate so strongly nor eate so much as doth a man yet that little which he takes weakely and eates nourisheth him as well as more meat doth a man So though thou be but a child in Faith thy Faith shal saue thee as wel as Abrahams Faith saued him For a man is not saued by the quantitie of his Faith but by the preciousnesse of that which Faith receiues which is the righteousnesse of Christ which a weake and little Faith will as sauingly apprehend as a strong Faith as a Begger that hath a shaking weake hand can make shift to take an almes as well as he that hath not such infirmitie Ob. But I am pestered with much doubting and cannot be rid of doubts A. Like enough But doest thou beleeue Beleeue still It is not the commendation of Faith to bee without doubtings but to ouercome them Thou shalt ouercome in the end and shalt not be ashamed Hee that kils his enemy at the first blow shewes himselfe valiant so doth he also shew a great deale of valour who being often knockt downe and wounded yet stands to it So though the field seeme doubtfull betweene thy Faith and doubting yet in the end thou shalt ouercome and thy victory shall be famous Make precious account therefore of thy Faith and labour to increase it A certaine Captaine d Epaminondas being in a hote skirmish was striken downe sore wounded and taken vp for dead as soone as he came to himselfe hee first asked if his Target were safe being loth his enemies should get that so looke to thy Faith for the Diuell thy enemy will looke to it and thou shalt not be ashamed Vse 3. Wicked men and vnbeleeuers are miserable because of the shame which followes them There can bee almost no stronger Argument against sinne then to say it will make ashamed then which there is nothing more grieuous to a generous minde therefore diuers haue rid themselues of their liues that they may be rid of their shame as Samson For to dye is naturall but to liue in shame is more then nature can endure and yet the wicked must eternally endure it Some like shamelesse beasts glory in their shame seeking no corners nor muffling themselues as Thamar but as Absolon
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
of a Reprobate thou wert in the same condemnation Consider the torments to which the Reprobate and the riches of Glory to which thou art reserued How doth God deale with vs as though we were Princes children who indeed are beggars brats Hee takes a Reprobate and scourgeth him with Scorpions to fray thee from sin and to shew thee his loue When thou feelest thy selfe dull to praise God consider how God hath discerned thee from the Reprobates then whom in thy selfe thou art not better so much as a hayre If God had saued all it had beene an Infinite mercy and an Infinite cause to praise him but Now seeing many are damned to them which are saued it is the more cause of thanksgiuing The Sunne is glorious and beautifull but if the Moone and euery Starre had as much brightnes it would not be so admired So this makes the mercy of GOD to the Elect so much the more admirable by comparison of his wrath on the Reprobate On the contrary it is augmentation of torment to the Reprobate to see how God vseth his Elect to heare how graciously Christ speakes to them Come ye blessed to behold Them goe triumphing to heauen and themselues thrust downe with the Diuell to hell To see what they lose shall more torment them then that which they feele This shall euen cut them to the heart as may by proportion bee gathered out of the Gospell Luke 13.28 There shall bee weeping and gnashing of teeth saith Christ to the Reprobate Iewes when yee shall see the Elect in the Kingdome of heauen and your selues thrust out Apply this to all occasions of mercy to thy selfe which thou obseruest others to want Wouldst thou be stirred vp to praise God for our long peace Compare England with France the Low-Countries this will doe it Wouldst thou for the Gospell be prouoked to thankefulnes Consider their misery that liue in Turky or vnder the darknesse of Popery Thou hast riches vnderstanding health the vse of thy limbs c. When thou seest a man Lunati que or a poore lame cripple begging a penny of thee Remember that God offereth him to thee not onely that thou shouldest be compassionate to relieue him but also to make him thy glasse to behold the mercy of God to thy selfe who could haue put him into thy estate and thee into his Be from hence thankfull lest God cast thee into such an estate for he can do it that so by a hard comparison thou maist learne to be more sensible of his goodnes which thou hast receiued Thus did God declare i◅ Ierusalem by his Prophet that they should serue Shishak that they might see the difference of his seruice and of the kingdomes of the earth 2. Chron. 12.8 Consider wisely be thankfull VERSE 24. Euen vs whom he hath called not of the Iewes only but also of the Gentiles HItherto hath beene shewed that the promise was neuer made nor meant to the only carnall seede of Abraham Now followes the other part of Pauls Answere that it is made to the Elect of all Nations And he falls into it from the occasion of that which is vers 23. deliuered of the vessels of mercy and glory For in this verse he shewes who they be and by consequence who are Abrahams seede to whom belong the promises and that by an effect of election which is Calling This calling is enlarged by a distribution of the Subiect viz. Iewes and Gentiles The Argument or summe of the words is That the seede to whom the promises pertaine are the Elect which are not the Iewes only but the Gentiles also nor all the Iewes but only the Elect. The first is approued verse 25 26. The last verse 27 28 29. Then followes a collection from these things verse 30. to the end of the Chapter Euen vs whom he hath called Calling is an action of Gods loue whereby he calleth men to saluation It is two-fold 1. Outward when we heare the Word preached with the eare of the body 2. Inward when God bends the heart to beleeue the promise offered and swayeth the whole man to obedience Pareus This is here meant not of the Iewes only but also of the Gentiles Not all the Iewes nor all the Gentiles but of the Iewes and Gentiles the Proposition being partitiue some singulars of both doctrine They which are effectually called are elect vessels of glory for the execution of the decree of election begins in Calling Rom. 8.30 Tit. 1.1 Ioh. 10.16 Act. 13.48 Vse 1. In time past they sang God is knowne in Iewry his name is great in Israel at Salem is his Tabernacle and his dwelling at Sion Psal 76.1.2 Psal 79.6 Ierem. 10.25 Luke 2.32 Acts 10. Then were the Prophets bold to say Powere out thy wrath vpon the Gentiles Yea wee were as dogges But now he that is the glory of Israel is the light also of the Gentiles Peter could not vnderstand this without a vision The Iew the elder brother could not endure his younger bretheren to be entertained but they had no reason for it for neither did we grutch their glory neither doth our admittance but their owne infidelity exclude them from God Truth it is that in all times of the Iewes excellencie some few of the Gentiles were receiued into the fellowship of the promises as Iob Iethro Ruth c. for the saluation of some and for a witnesse vnto all but now the multitude of the Gentiles receiue the Gospell Vt quibusdam esset in remediū omnibus in testimoniū Amb. de voc Gen. Whether Iew or Gentile such as are called are the elect of God It is not the hauing or wanting of the prerogatiue of Nation Sex Condition c. that makes or marrs In Christ saith Paul Galat. 3.28 not in a Christian Common-wealth is neither Iewe nor Gentile c. But all rich poore masters seruants Iewes Gentiles haue an equall right in Christ vvhich I thinke was shadowed Exod. 30.15 Where the rich shall not passe nor the poore diminish Art thou rich if thou beest not effectually called thou shalt bee damned Art thou poore If thou beest effectually called thou art rich A poore man wanting grace is twise miserable and a rich man belieuing hath a double portion Nemo dicat ideo vocauit me deus quia colui eum Quomodo coles si non voceris Augu. There is nothing in vs which is the cause of effectuall calling He calleth vs. Good desires and thoughts c. follovv calling as calling followes Election and Election the mercy of God Wee are the subiect of Calling but power to obey the Calling of God wee haue not till God hath created it in vs. As water being by nature cold may be made hot and yet it hath no naturall inclination to heat so the Flesh hath no eares to heare nor eyes to see but as GOD createth them Neither doth God giue vs a power and wee educe it into act but
is the Gentiles whom the Iewes accounted beasts and not men euen dogges As a man diuorcing an adulterous wife and in her face taking her bondmaid to be his wife and adorning her with the garments and iewels of his former wife must needs make her pine with enuy ielousie So God threatens the Iewes whō he had chosen to be his Spouse that he would cast them off for their wickednes and bestow their priuiledges on the Gentiles Or as a Mother sometimes for a fault done by her little one thrusts it from her and saith it shall be her child no longer taking vp a strangers child into her lap so doth God threaten the Iewes Here 's the difference we doe it not seriously but God doth This is then as if the Lord should say You haue chosen another husband I will chuse another wife You another God euen your Idols I another people euen the Gentiles You haue angred me giuing my honor to Idols and I vvill anger you giuing your prerogatiues to the Gentiles doctrine God will forsake them which forsake him 2. Chro. 15.2 Iam. 4.8 Vse 1. To be out of the Couenant is to be of no account The Gentiles in regard thereof are said to be No people and a foolish Nation If a King haue an Army of many thou-sand dead men or cripples there is no reckoning to be made of them So no reckoning of men vnconuerted for they are dead in their sinnes very beasts without reason till they be enlightned Ob. But are not many vnregenerate men great Politicians A. Yes they are but in the account of God they are very fooles and beasts The Gentiles had many learned Philosophers and wise men for gouernment before their Calling yet God saith they were a foolish Nation The beginning of wisedom is the feare of God Prou. 1.7 Vse 2. There are many that despise scoffe the childrē of God for their simplicitie and holy profession let such remember that euen by those whō they iest at God wil anger them either in this life or at the day of Iudgement The time shall come that thou shalt gnash with thy teeth to see them saued thy selfe damned them carried to heauen thy selfe haled to hell As thou hast laught them to scorne so shall they laugh at thy destruction Vse 3. Liue England according to thy knowledge and bring forth fruit worthy of the Gospel which thou enioyest and thou shalt liue long else God will cast thee off and anger thee Now we are the people of God let vs obey him lest he make vs no people As a Master deales with a naughty seruant plucking his Liuery ouer his eares and turning him out of dores so God will take from vs his Word and Sacraments our Liuerie and cognizance if we reuerently profit not by them but despise them Now God honours vs aboue many nay aboue any Nation O what griefe enuy anger ielousie must it needes breed if euer the day should come that wee should see the Turks or other Infidels possessors of these fauours and our selues turned off There would be no griefe to this The Gentiles got the kingdome of the Iewes and all their wealth but for all this they enuied not them so much as that God should be the God of the Gentiles and not of the Iewes The losing of their Temporalties was not so much vnto them as the losing of their Spiritualties Thus hee dealt with the Iewes and thus will he deale with vs if we despise his Gospel not belieuing nor obeying it But if wee forsake not God he will neuer forsake vs it can neuer be shewed by any obseruation that God began first VERSE 20. But Esayas is very bold and saith Esay 65.1 I was found of them that sought me not I was made manifest vnto them that asked not after me HEre hee brings the Testimony of Esay a great Prophet of the bloud royall whom the Iewes greatly honored This Testimony in effect is the same with that of Moses it onely differs in words In it are to be considered two things First The manner of the Testimony Secondly The matter of it The manner is that Esay witnesseth boldly or audaciously this being to be taken in the better part not as a fault It was not safe to preach as Esay did for the Iewes were not patient to heare their downe-fall and of the aduancement of the Gentiles therefore he had need be of a bold spirit and this boldnesse like enough cost him his life For by the cōmandement of Manasses he was put to a cruel death being as it is said t Hierom. li. 15 in Esai in fine sawne asunder with a woodden saw doctrine Ministers are boldly to preach the truth Paul requireth so to be prayed for Ephe. 6.19 And so he enioynes Titus 2.13 Vse 1. Ministers may not feare the faces of men lest God destroy them They may not be timorous nor clawbacks neither of these can be faithfull They must be men of courage to stand for God and the truth against all opposites though they haue Iohn Baptists reward for their labour Art thou opposed in thy ministery Tu contra audentior ito be the more bold with discretion and wisedome and let not thy very life be deare vnto thee to fulfill the ministration thou hast receiued of the Lord. Acts 20.24 Vse 2. As it is our parts boldly to preach so it is your parts meekly to heare and cheerefully to follow that which is taught Iam. 1.21 The matter of the Testimony is two-fold First of the Calling of the Gentiles in the rest of this verse Secondly the Reiection of the Iewes verse 21. In these words are two things First a description of the Calling of the Gentiles Secondly an amplification of it The description I haue beene found and made manifest To finde God is to know him to finde fauour with him to haue him and enioy him as our portion which they doe which beleeue and repent I haue beene made manifest that is not declared in shadowes and Ceremonies but plainely These are set downe in the time past for the future because it was then as sure to be done as it is now done The Amplification is from the deniall of the cause of finding They sought not They asked not or minded him not For we read of the wisest of the Gentiles as Pythagoras Plato Aristotle c. that they trauelled and sought into euery corner of the world for Philosophy and to talke with learned men but wee neuer read that they came into Iury to seeke God And yet God was found though not of them in particular yet afterwards of the Gent◅es in generall Or here is a description of the Gentiles A Gentile is such a one who seekes not after God This is our glasse for wee are Gentiles doctrine Our conuersion and calling is not from our owne wisedome merit labour but from the mercy of God 2. Tim. 1.9 Iam. 1.18
nimble and quicke but aboue the ground can make little shift so talke or deale with these men of earthly matters they are cunning but speake of Religion and you pose them as with a strange language Achitophel a great Statesman goes home in a dudgeon and in a sullen yet hangs himselfe Could any Ideot haue done more foolishly Pray that thy wit may be sanctified otherwise thou mayest proue an enemie and be besotted with the worst folly Enuy and malice towards the Gospell makes worldly wise men spiritual fooles which is the reason that when a worldly wise-man heares the Word and receiues no benefite some plaine man that loues it is edified by it to saluation He that would grow by the word must cast away enuy and malice 1. Pet. 2.1.2 It is a fearefull estate to enuy the Gospell such are giuen ouer to the Diuell to be blinded and what will not the diuell bring such vnto Needes must he goe whom the diuell driues as he tumbled the swine into the sea so wiâ—l he thrust such into all iniquitie Tell some swearer of his swearing and he will sweare the more to spite you this were not possible if men were not giuen ouer to the diuell as the Diuell tyrannized ouer Iob when God hath giuen him license so will he rage in thy conscience Pray with Dauid Psal 51.11 Pal. 143.10 Lord take not thy holy spirit from me and let thy good spirit lead me into the land of righteousnes Vse 2. To haue eyes and not to see to know the truth and to haue no power to apply it to our consciences is fearfull It is vncomfortable to be borne bodily blind much more is spirituall blindnesse vncomfortable When Christ came nigh Ierusalem he wept ouer it what was the cause euen the blindnesse of the Iewes Luk 19.41 Ioh 11.33 O that thou hadst knowne the things belonging to thy peace but now they are hid from thine eyes thou art blinded When he raised Lazarus he groned in the spirit Why for the hardnesse of their hearts A grieuous plague must blindnesse of mind be when Christ so wept and groned for them which were stiken with it when he neuer cried Oh for all his owne bodily sufferings and bitter passions Repent of thy malice to the word that thou maist see VERSE 9. And Dauid saith Psal 69.22 Let their table be made a snare and a trap and a stumbling blocke and a recompence vnto them 10. Psal 69.23 Let their eyes be darkned that they may not see and bow downe their backe alway HEre is the other testimonie which is Dauids where it is auouched that the multitude of the Iewes are hardened and blinded and by consequence cast off Dauid prophesies of this in the 69 Psalme ver 21 22 23. Paul ties not himselfe to the very words of the Psalme but being guided by the same Spirit by which Dauid wrote addes and alters some words without diminishing of the sense Dauid began that Psalme with grieuous complaints against his owne enemies but the Spirit turnes his meditations vpon the enemies of Christ whom he curseth foretelling what crueltie and outrage they should commit and what they should suffer for it These two verses containe an imprecation where we haue three things first the matter of it secondly the persons thirdly the cause The matter is twofold first he curses them in good things ver 9. Secondly he wishes euill things vnto them ver 10. Their good things are set downe in this word Their Table Table signifies all creatures prouided for their nourishment meate and drinke Ansel Caieta Some say by Table is meant the Scriptures which are the Manna of our soules Peter calls them 1. Pet. 2.2 the sincere milke of the word Some vnderstand the passeouer which was made a snare vnto them when they being assembled to eate it at Ierusalem were there besieged and taken by the Romanes All these are good and to be comprehended As if he had said Let all such things which it is a blessing to enioy turne to their bane and be their ruine and destruction This is deliuered by three metaphors a snare a trap a stumbling As birds are inticed by a shrap laid for them and so taken or as a mouse is taken in a trap or as drunkards stumble at euery stone and fall so let them not receiue a blessing in any thing they haue but let their good things ensnare them to their destruction The imprecation of euill things is of all euil temporall and spirituall set downe in two phrases First Let their eyes not of bodie but of mind be darkened as if he should say Take away their iudgement and vnderstanding giue them a reprobate minde that they may not discerne betweene good and euil that so they may runne and fall in finall impenitencie Secondly Bow downe their backe This is diuersly expounded Piscator Aquinas Cornel. Corn. O curuae in terras animae et caelestium inanes Some according to the words of the Psalme Make their loines tremble terrifie and affright their consciences Some Encline their wils to euill that they may neuer be able to doe good though they discerne it Some Let them be alway like swine groueling vpon the earth hauing no affection to heauenly things Let their minds be vpon their money as they are the greatest vsurers in the world The mindes of such are bowed and crookned to the earth Some vnderstand it of the captiuitie and slauery they now endure Let them be in perpetuall captiuitie vagabonds and slaues ouer the face of the earth a reproach in the world and as slaues haue their backes made crooked by carrying heauie burdens so let them suffer extreme bondage All these expositions are good and to be comprehended for Dauid curses them in body and soule Heauie curses are they Secondly the persons are two First cursing Dauid no wicked man but a Prophet Secondly cursed the people of the Iewes Dauids owne nation Thirdly the cause Dauid a holy man curseth his owne people in this direfull manner surely there must be some great cause The cause is noted ver 9. to be a recompence vnto them why what did they Dauid foresaw that they would persecute Christ speting vpon him crowning him with thornes and hauing beaten him with their fists watching the whole night making him to carry his crosse till he faint vnder it piercing his hands and feete with nayles his side with a speare giuing him gall and vinegar to drinke dealing worse with him the sonne of God then with theeues Therefore Dauid wisheth Lord as they will serue my Lord Christ so let them be serued As when Christ shall come to enlighten them they will choose darknesse so let their eyes be darkned as they will giue him gall and vineger so let their table be their snare as they bowed his back so euermore bow downe their backs This is the law of retalion Iust it is with God that it should
of this life and of that which is to come 1. Tim. 4.8 VERSE 16. For if the first fruite be holy the lumpe is also holy and if the roote be holy so are the branches HEere is another Argument taken from the relation of the Iewes to the couenant made with their fathers thus A holy people shall not be finally reiected But the Iewes are a holy people Ergo. The Minor is proued by the likenesse of the effect with the procreant cause thus That whose procreant cause is holy is holy But the procreant cause of the Iewes is holy namely Abraham Isaak and Iacob Ergo. The proposition of the last Syllogisme is heere auouched by Paul vnder two elegant similitudes First from the law of Ceremonies in the first part of the verse Secondly from the law of Nature in the last The Patriarkes are compared to the first fruits and roote the people of the Iewes to the lump and branches The Iewes then descending from those Patriarkes to whom and their seed for euer the Couenant is made are still in the Couenant and therefore their state not desperate If the first fruits This hath commonly beene rendred by a word which signifieth an Assay or Taste as wheÌ„ a Cook by tasting a spoone full of his prepared broth knowes how the whole messe tasteth This taste they make to be the Apostles but this doth eneruate the Argument and is not to the purpose It is better translated first fruits hauing reference to the Patriarkes to whom the Couenant was made Concerning these first fruits the law is set downe Leuit. 23. where the people may not put sickle into their corne till they haue offered a sheafe to the Lord and then it was lawfull for them to reape it and hereby they had assurance safely to Inne their whole croppe Hence by allusion is our Sauiour called the first fruits of them that sleepe because our Resurrection depends vpon and is assured by his Also when they had their corne in and made ready of it for their vse they might not eat of it till they had offered two loaues to the Lord and then was their whole lumpe sanctified and made lawfull for them to eate Quest Why did God command these ceremonies Answ To teach the Iewes hereby that they receiued all blessings from the Lord. So that as Princes and Nobles when they bestow Mannors vpon deseruing seruants make reseruation of some fealtie seruice rent or such like onely to shew that they hold of them So God required this of the Iewes that they might know they held in chiefe of him This law in regard of the Ceremonie is abolished but the morall part is perpetuall namely that we ought to be thankfull to God for his benefits A thing that the wisest Heathens obserued which may the more shame many of vs who day and night partake of Gods good blessings and yet make none or a slender acknowledgement for the same But to returne to our matter The sanctification of Abraham Isaak and Iaacob to be the people of God sanctifieth outwardly all their posterity As when the two loaues were offered not only that lumpe or batch of dow from whence they were taken but euery kernell was sanctified to the nourishment of them and theirs so the very last man that shall bee borne of that Nation hath right to the Couenant The same is the sense of the other similitude The branches follow the Nature of the roote so doe the Iewes the state of of those holy Patriarkes in regard of the outward things of the Couenant Obiect I the next Generation Answ Nay euen as not only the lowest boughs which are next the root partake of the nature of the root but the highest twigg that is farthest of from the same so not only the next generation partake of the benefit of the couenant to bee the people of God or those which returned out of Egiptian or Babilonian bondage or those which liued in Christs time but euery Iew to the end of the world They are still to be acknowledged a holy people and in the couenant in regard of right though not in regard of possession For the couenant was not limited for any terme but is euerlasting Concerning the holinesse here spoken of Aquin. some distinguish it into actuall and potentiall denying the first and granting the second But potentially any Nation is holy as well as the Iewes God can make them so But heere is meant a present holinesse which is only in regard of the Couenant and their right vnto the promises by the same doctrine The Iewes are still a holy people This appeares by their euidence and their letters patenâ—s the tenor of the first grant running thus The God of Abraham and of his seed after him in their generations by an euerlasting Couenant Gen. 17.7 So reade Act. 2.38.39 and 3.25 They are called the children of the Couenant being for euer separated in the loynes of their Fathers vnto the Lord. And though some of them for their particular haue forfeited their estate yet s me particulars cannot forfeit the priuiledge granted to the whole Nation Ob. The Nation of the Iewes is before called Rebellious how then can it now be called holy Ans There is a double holinesse First of Regeneration Secondly of the Couenant in regard of the first they are rebellious in regard of the second they are holy Ob. We are by nature the children of wrath as Paul acknowledgeth of himselfe being a Iew. Ephes 2.3 How then can the Iewes bee holy by nature or birth Ans Both these may be in one subiect because they are not in the same respect The former definition of holinesse makes it plaine In regard of the first Children of wrath in regard gard of the second Holy by nature The first cannot be conueyed by parents to posterity The second is as for example A Gentleman is chosen to some great office whereby he is a great Lord he begets a sonne this sonne is a Gentleman by birth but not a Lord because the honor of his father was not inuested in his bloud but a speciall grace conferred on his person Indiuiduall and personal accidents are neuer deriued but common are as to be the people of God So we beget children who though they are borne in originall sinne yet also within the Couenant As a sonne of a Free-man of London is borne free though lame or deformed so are our children free of the Church though originally polluted The same person may be the child of wrath by the common condition of Nature in Adam And yet holy by the common condition of the Couenant in Abraham Vse 1 The children of Christians are borne Christians and holy by vertue of the Couenant hauing right to the initiating seale of the Couenant which is Baptisme which right if they were not borne Christians they could not haue Before Baptisme our children are eyther Heathen or Christians But not heathens for then they might
wisely 1. For the prouision 1. Good must bee layd in that is truths grounded vpon Gods Word No singular fancies of our owne braine must be obtruded for these fill full of winde not of sound nourishment 2. It must be for the Season All things are not at all times so seasonable The present occasions of publique sinnes Mercies Iudgements are to be obserued 2. For Distribution They are not to sing to themselues and to account it enough to haue store in their owne heads and bookes but they must dispense it to the Family not only to make purueyance but to giue euery one his portion and this not in the grosse of Doctrine onely but in the Re-tayle of particular Exhortation as the Surgeon makes the playster and layes it on too As a whole loase among little Children so is a Generall Doctrine among the Auditors not diuided by Application As a rich man onely discoursing of bread to a hungry Begger or a Physicion describing his Patients disease and leauing him to himselfe so is a Preacher not applying As Nurses chewe and prepare the meate for the Child so must Preachers Generalities profit little euery man being ready to put off from him selfe that which is generally spoken to all If Nathan had not come home to Dauids Conscience he would neuer haue thought himselfe to be meant But Then hee is striken and repents So then if euer our Profane wretches will leaue their sinnes when they are told they are the Men and the secrets of their hearts are made manifest 1. Cor. 14.24,25 3. Wisely For all things sute not all persons All persons are not in the same Estate some repent some are Impenitent All both Repentant and Impenitent are not in the same degree All distresses are not alike c. There is therefore requisite much faithfulnesse and wisedome to giue euery man his due Some preach Comfort to all Some to All Iudgement not making difference Some in preaching Iudgement let sinners goe and strike the vpright in the Land There 's neither Wisedome nor Faithfulnesse in this as it is no wifedome in that Steward that either serueth all alike or sendeth that to his Masters Boord which was prouided for the Men and contrarily There is the childrens bread Mat. 15.26 which is not to bee giuen to Dogges and there is Fire and Brimstone for the wicked which is their portion to drinke Psal 11.6 The Bread of Consolation is for the Child The Staffe and whip of Reprehension is for the Dog that is the Profane Vse 2. The People mist remember two things 1. To receiue with meekenesse that which is their Appointment Blasphemers vncleane Persons Lyers Sabbath-breakers c. are to bee threatned with Damnation Art thou such a one Thy portion then is the Curse and eternall Wrath when thou amendest thy life and repentest then these things are not spoken to thee If thou beest angry with thy Minister for reproouing thee Remember the fault is in thee for being so ill 2. To apply things deliuered to themselues If any vertue bee commended to practise it if any vice condemned to shunne it If any Consolation to feele it If any good example to follow it Whatsoeuer thou hearest take as spoken to thy selfe Is it Comfort Repent and 't is thine Is it Iudgement If thou repentst not it is to thee We vsually heare Sermons as we entertaine newes out of the Indies not pertaining to our selues and so we profit not Amend thou this Thus much of the Relatiue Consideration now of the Simple From whence as these words are to bee considered in themselues ariseth doctrine This Doctrine Those which are Regenerate are not Carnall but Spirituall 1. Cor. 2.14,15 Gal. 5.25 6.1 1. Pet. 2.5 Vse 1. To be in a spirituall estate is comfortable for such please God and are in the way of life Examine therefore thy estate Thou wert Carnall see if there be a Change in thee if there bee no Change but thou art the same man that euer thou wert thy state is naught Some say they alwayes loued God and beleeued but Beleeue it that state which was alwayes good in very deede was neuer good Thou wilt say then How shall I know whether I be changed or no It is as easie to know as to discerne darknesse from light Ephes 5. foule from cleane You were Darknesse but now are light You were vncleane ryotous c. but now ye are washed So if thou canst say as the blind man I was blind but now I see if thou canst say this in truth 1. Cor. 6. Iohn 9. doing thereafter thou art Spirituall But if thou walkest after the Flesh thou art not Spirituall whatsoeuer thou sayst The Flesh remaining will tempt thee Is the Action as ready as the temptation 2. Sam. 20.8 That Ioabs sword doth not more vsually fall out of the sheath then thou goest after thy Concupiscence Surely Thou hast not a dramme of the Spirit For where it is it so amates the Corruption that it cannot preuaile If thou beest Spirituall let it appeare by thy new conuersation What hast thou to do with Whoredome c. These are the Agags which may not bee spared by the Saul of thy Flesh but hewed in pieces by the Samuel of the Spirit Thou must exercise thy strength not in doing but in subduing of these Domitian perceiuing many of his Predecessors in the Empire to be hated asked one how he might so rule as not to be hated The party answered Tufac contra Doe thou Contrarie to that they haue done So the Spirituall man must be in his affections and actions contrary to the Carnall If thy mind bee changed so must thy behauiour A Certaine Yong man as the story goes Ambrosius lib. 2. de poenitentia cap. 10. hauing long liued in Lust and whorish company trauelled and was conuerted When he returned home he met with one of his old lewd acquaintance but did not salute her at which the Strumpet wondring thinking he had not knowne her crosseth and meeteth him againe with this on-set What haue you forgotten mee It is I. Yea saith he But it is not I. So if thou art become Spirituall it becomes thee to manifest this change in resisting such temptations and shewing the power of the Spirit He that is furnished with weapons and suffereth a feeble vnarmed Enemy to ouercome him hath no courage in him so if thou sufferest the Flesh hauing receiued its deaths wound as it bath in all the Regenerate to foyle thee at euery bout thou hast not the Spirit within thee If so be that the Spirit of God dwelleth in you In these words is the Reason to proue that the beleeuing Romanes are Spirituall from the efficient cause which is the In-dwelling of the Spirit If so be that The word is Causall not Conditionall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not that he doubteth but that he is plaincly confident saith one Chrysost as 2. Thes
1.6 The Spirit of God that is the Holy Ghost who in the words following is called the Spirit of Christ as proceeding from the Father and the Sonne Dwelleth in you You that is the Regenerate Romanes and so all others Dwelleth not formally or Essentially but in regard of the Gifts it produceth not by the immensitie of his Essence whereby he is in all but by the presence of his Grace whereby he dwelleth in the Regenerate as in his owne Temple noting thereby a fauourable residence doctrine The holy Spirit dwelleth in the Regenerate 1. Cor 3.16 Vse 1. The Apostle iudges the Holy Ghost to be in the Romanes from their holy obedience Take heed that thou pronounce not the Spirit to be wanting where thou seest a spirituall walking nor affirmest a presence of it where thou feest a fleshly Vse 2. As Ierusalem was the Glory of the world because of the Temple of God So are the Regenerate of all men most Glorious because they are the Temples of the Holy Ghost In matters of the world an vnregenerate man may be before vs but in this hee cannot He may haue gold in his purse but wee haue God in our hearts the right owner of them which is the top of our happinesse Tenants make hauock and suffer all things to fall to Ruine but owners are alwaies repayring when the Diuell held our hearts all was out of frame Ignorance ruled in the Mind Rebellion in the Will Disorder in the Affections But the comming of the Holy Spirit Enlightens leades into all truth certifies of the fauour of God fashioneth to euery good worke and enricheth with all spirituall grace all those in whom hee dwelleth Euen as Fire makes Iron fierie so the Spirit makes vs Spirituall This is that Spirit which is the Comforter which cheereth and sustaineth the desolate and despairing Conscience and feedeth it with heauenly Manna Surely the Conscience of a Regenerate man is a very Paradise in which Gods good Spirit dwelleth not for a short time but for euer Vse 3 Despise not neither wrong them which haue the Spirit by odious nicknames accounting it as their disgrace which is their Glory to be Spirituall or full of the Spirit Vse 4. The Spirit dwelleth in thee Looke well to thy heart because thou entertainest such a guest Thou art carefull so to receiue thy friend by whom thou art benefited that hee may delight to stay and abide with thee So vse thy selfe that the Holy Spirit forsake thee not Grieue not saith Paul Ephes 4.30 the Holy Spirit If he depart from thee his Grace also departeth with him And though being once Regenerate thou canst not fall from Election and Regeneration yet thou mayst lose the gracious feeling of thy Assurance and in thine owne sense the Spirit be vtterly departed as Dauid no doubt felt as appeareth by the 51. Psalme Which state is more bitter then death If therefore thou hast this treasure take heed thou lose it not if thou wouldest haue it remaine with thee to comfort thee night and day and in the houre of Death purge thy heart and sweepe all euill out of it As Kings Courts haue Porters so Ward thy heart that the Enemy of the Spirit the Diuell Enter not 'T is a Cleane Spirit it delighteth to dwel in such The Temple of Salomon had a golden inside and there was the Incense and the Lampes c. Thy heart is the Temple of a Greater then Salomon euen of the Holy Ghost Let all be Gold and Light and Sweet Let there bee no drosse nor Darinesse nor stinking sauours but Knowledge Righteousnesse Repentance Peace c. Now if any man haue not the Spirit of Christ hee is none of his Hitherto the Application with the Reason now followes the Amplification which hath two parts 1. A Caution in these words 2. A Consolation Verse 10 11. In this Caution is a Commination from the Contrary shewing the danger that followes the not-dwelling of the Spirit in vs. We are none of Christs If any In generall Haue not the Spirit of Christ dwelling in them as before He is none of his Whose Christs He is his Creature but not his Disciple his member For this Spirit vniteth vs to Christ as a member is vnited to the Head by which vnion wee are partakers of the benefits of Christ This vnion is not Corporall by touching or by a reall entrance of his body and soule into our bodies and soules Neither is it onely an vnion of mindes in loue But a Mysticall coalition and growing vp together of the faithfull with Christ into one body by one Spirit which Spirit is in that whole body and in euery part as our soules are in our whole bodies and in euery part doctrine Our vnion with CHRIST is by the Holy Spirit 1. Cor. 12.13 1. Ioh. 3.24 Vse 1. Great is the Glory of the Regenerate As Dauid saith What am I to be the sonne in law of the King so it is no small matter to be the member of Christ Vse 2. They which haue not the spirit are none of Christs Whose are they then The Diuels and that as sure as hee is not Christs Alasse thou wilt say How shall I know whether I haue the spirit or no As a woman knowes her selfe to bee with childe by the stirring of it So by the working of the spirit thou shalt know it for it is alwaies operatiue When Salomon builds the Temple all the Countrey shall know it and euery workman shall be called vnto it So if the Spirit be in thee there is such pulling downe of the olde man and building vp of the new that thou canst not be ignorant of it Math. 2.3 When Christ is borne Herad and all Ierusalem is troubled so when thou art borne againe it is with so much trouble and resistance of the flesh that thou must needes bee priuie to it Marke the works of the spirit both inward and outward When thou buiest a piece of cloth or a vessell thou viewest the inside and outside so examine the worke of the spirit in thy inside which is thy heart and in thy outside which is thy Life 1. The inward worke of the Spirit is to Renew thy mind and Affections according to the Image of God and this is in knowledge holynesse and Righteousnesse Now then heare a parable I passed by the field of the slothfull and by the Vineyard of the man destitute of vnderstanding and loe it was all ouergrowen with thornes and Nettles couered the face thereof and the stone wall thereof was broken downe Prou. 24.30,31 Thy heart is this field What growes in it Ignorance Hardnes of heart Pride Couetousnes c. Surely an Ill Husband owes it Heere is not the Holy spirit but the vnholy That heart where the spirit of Christ dwels is as a Garden well fenced and inclosed where knowledge faith hope loue patience and the Flowers of all heauenly graces abundantly spring