cast them away as the author to the Hebrews saith Cast away 〈◊〉 12. the things that presse downe To mortifie â—hem as it is sayde to the Collâ—sians Moâ—tiâ—ie your earthlie members and names diueis Col. 3. perticulers to abstaine from them as Peter 1. Pet. 2. saith Abstaine from fleshlye lustes that fight against the soule To haue no fellowship with them as to the Ephesians Paul Ephe. 5. saith Haue no fellowship with the vnfruitfull workes of darknesse but reprooue them rather To cleanse them as the Holye Ghost saith by â—ames Cleanse your hands Iam. 4. yee sinners and purge your hearts yee wauâ—ring minded There be some things in nature indeed that must not bee cast off as the faculties of the soule and members of the bodie but whatsoeuer is corrupt in nature must bee layde aside not iudgement but the corruption of iudgement not affection Eph. 4. 26 as some thinke all anger is sinne but the corruption of affection So not the members of the bodye as some haue taken those wordes of our Sauiour Christ Mat. 5. 29 If thine eye offend thee plucke it out c. but the corruption of those members and so of all the rest And as the Scripture doth command vs to cast off the corruption of nature generally so perticulerly saith Lie not sweare not steale not commit not adultery kill not c. Some will lay aside some sinnes in their manners but not the loue of them in their mindes as the Pharises were outwardly like painted Tombes but inwardly full of rottennesse some will leaue some little sinnes but not great sinnes as Herod that reformed many things but would not put awaye his brother Philips wife and some will leaue some great sinnes but not little Mark 6. sinnes they will not forsweare but they will sweate in their common talke they will not rob openly but they will deceiue secretly But all these are borne of the flesh not of the spirite In the new history of Scot-land there is mention made of a controuersie betweene Scotland and Ireland for an Iland lying betweene them both at length it was put to the determination of a wise Frenchman whose order was that a snake should be put into the Iland aliue and if it did still liue the Iland should belong to Scotland and if not it should belong to Ireland because it is said there are no snakes in Ireland which is aleaged to this ende to shew that if the venomous corruptions of our nature doe liue and thriue in men they belong to the kingdome of Sathan for that which is borne of the flesh is flesh and cannot enter into the kingdome of God And that which is borne of the spirit is spirit That is he that is a spirituall man is spiritually 1. Cor. 2. 15. minded walkes after the spirit as he that is borne of the flesh is carnally minded Rom. 8. 1 and walkes after the flesh so he that is borne againe of the spirit is spiritually minded and manuered He meanes not that the substance of the spirite is infused into a regenerate man as the familie doe dreame but the qualities and guiftes of the spirite neyther is it meant that a regenerate man that is borne of the spirite is all spirite as a naturall man is all flesh for wee must not thinke any man can be perfect in this life Paul saith of himselfe which is true much more Phil. 3. 12 of others That he was not come to perfection but onely did striue vnto it therefore to the Romans hee complaines of his imperfections which hee calles the lawe Rom. 7. of his members or remnants of the flesh that still did rebell against the spirite for although Saint Iohn â—ayth Hee that is 1. Ioh. 3. 9 borne of God sinnes not yet the meaning is not that hee sinnes not at all for in the first Chapter hee saith If wee say we haue no sinne wee lye and sinne in saying so But the meaning is as some take it hee sinnes not as hee is borne of God or so farre as he is regenerate but as the most take it he sinnes not as he did before he was regenerate willingly and notoriouslye therfore when our Sauiour saith that which is borne of the spirit is spirit the meaning is he that is regenerate is a spirituall man not the flesh but the spirit not the corruption of nature but the sanctifying grace of God dooth rule and is predominate in him Therefore the sinnes of the children of God are called infirmities because they proceede from corruption that is weakened and made infirme in them by grace and therfore the duties of the children of God are called good workes because they proceede from grace but passing by our reason our will our affection our tongues handes and other members that are corrupt by nature and but in part sanctified they receiue some defilement yet because the motion from whence they come being the motion of Gods grace the end whereto they tend being Gods glorye and the ground whereon they stand beeing Gods worde is good therefore they are called good workes are accounted good and accepted in the faith of Christ who whose workes were absolutely good and therfore the workes of those that are regenerate and beleeue in him are accounted as his are for this cause a regenerate man is called a spirituall man taking his name of the more excellent part as a man is called a melancholike man not as if he had no fleame or choller in him but because that humour beares the greatest sway in him so a Christian is called a spirituall man not as if there were no remnantes of flesh in him but because the spirit beares the greatest swaye and ouer rules corruption in him therefore we must put a difference betweene iustification sanctification The Papistes speake of such a sanctification as may iustifie a man before God but iustification must be teached by faith from Christ Iesus whose perfect iustice is imputed to those that beleeue Gal. 3. 1â— our sanctification is alwayes in this life imperfect and mingled with some wantes but yet so as regeneration makes a man exceedingly to differ from a naturall man he that is of the flesh saith the Apostle Rom. 8. 5 sauours the things of the flesh that is corruption affectes them delightes them c. But hee that is of the spirite that is as Christ saith Borne of the spirite saueurs the things of the spirite a regenerate man in that he is borne of God loues his heauenly father and delightes in him but hee that is not borne of God but is a naturall man Iob 27. 10. dooth not beeing nothing of kin to him A regenerate man delightes in the lawe of Rom. 7. 22. Ioh. 1. 20 God an vnregenerate man dooth not but hateth the light a regeneraâ—e man loues those that be regenerate being the children of God and his
Christ who doth communicate to vs not onely his name his nature and his graces but also his priuiledges that we should be Kinges and Priestes that we should be Kinges and Priestes that we should haue interrest in the creatures and be wayted on of Angels therefore this is a great mistery that God is manifested in the flesh 4 From hence comes the mutual feeling and affection that is betweene Christ vs that he takes the injuries done to vs as done to himselfe as he saith to Saule why persecutest thou me when he went to Damascus to Acts. 9. persecute the Church he takes the benefites bestowed vpon his members to be bestowed on himselfe as he shal say at the last day when I was hungry ye gaue me meate Mat. 25. when I was thirsty ye gaue me drinke and he expoundes his meaning in saying that which ye did to one of these little ones that beleeues in me yee did to me as that which is done to the hand or foote by reason of a naturall coniunction reaches to the head so that which is done to Christians by reason of a spiritual coniunction reaches to Christ the head of the Church and on the other parte from hence comes the feeling griefes of Christians when Christ is blasphemed or dishonoured as Dauid sayeth Tâ—â— rebukes of those that rebuked they are fallen on me and the feeling comfort and reioysing that Christians haue when Christ is honoured his kingdome furthered and his will obeyed And from hence comes not onely the simpathie and â—eeling that Christians haue with Christ their head but that they haue one with another as members of the same body as the Apostle requireth Be like affected Rom. 12 one towards another mourne with those that mourne and reioyce with those that reioyce as in a naturall body there is not that feeling with the members of another bodie as of the same so in Christes misticall body there is not that feeling among the members of a strange body as among those that be the true Church and body of Christ therefore the scripture maketh thâ—â— a marke of a true Christian and disciple Iohn 13 1. Iohn 3. to loue thy brethren This is the great misterie that the sonne of God is manifested in the flesh whoâ— he is God is our father as he is man heâ— our brother and as he is God and man â—â— is our attonement maker therefore let â— not so looke to his humanity as we forgâ— his diuinitie least we be offended at â— basenesse as the Iewes were who callâ— him the Carpenters sonne and let vs nâ— so looke to his diuinity as we forget his humanity least we be dismaide at his brightnesse as the man was that said depart from me for I am a sinnefull man But let vs so consider the vniting of these two natures in his person that in him we may see our happye condition and know assuredly that as there is no saluation to them that are without him soe there is no condemnation to them that Rom. â— are in him hee knowes not religyon that knowes not this saith Maister Caluin Iustified in the spirit All that which followes in this verse serues but for the amplification of this mistery therefore hauing beene somewhat large in the former wordes I will bee briefe in the rest Iustification sometime in the Scripture dooth signifie to account a thing or a person iust and pure that is not so of himselfe and so it is taken commonly when it respectes vs who are by God esteemed iust by grace that are not so by nature but so it cannot be taken here for in this sence Christ cannot be said to be iustified except it bee from our sinnes that he had taken vppon him as our surety as Paule saith he Rom. 4. dyed for our sinnes and rose agayne for our iustification that is to say hauing by his Rom. 4. death payde the price of our sinnes hee was by his resurrection iustified and freed from them and in him wee are iustyfied from our sinnes and the punishmentes of them because the penaltye of our sinnes beeing payde by him can no more bee exacted of vs therefore Paule saith as by one mans disobediene manye were made sinners so by the obedyence Rom. 5. of one many were made righteous therefore contrarye to the opinion of the Papistes wee must fetch our iustification by the faith of the Gospell from him that is iust and hath kept the lawe and not from our selues that are vniust and cannot keepe the law therefore saith the Rom. 3. Apostle wee are iustified by the faith of Christ and not by the workes of the law and yet faith dooth not iustyfie vs as it is a quality in vs no more then to see patience or any other grace but as it is grace that layes hould of Christ neyther is it the quantitye or strength of faith that dooth iustifie vs but true faith how little soeuer that layes holde of the strength of Christ but I will stand no longer vpon this point though it be a speciall part of this misterye of godlynesse because the Apostle dooth not speake of this kinde of iustyfication heere as appeares when hee sayeth hee was iustyfied in the spirite Therefore iustification is heere to be taken in another sence that is to alow or acknowledge a thing or a person to bee that which hee is in himselfe when it seemed to some to be otherwise as where Mat. 11. it is saide wisedome is iustified of her children that is acknowledged to bee excellent wisedome Though other doe deny it and account it foolishnesse in this sence the Apostle speaketh heere when hee saith Christ was iustified in the spirite as if he should saye though hee were manifested in the flesh and seemed to bee a base person yet hee was found and acknowledged to bee the euerlasting and glorious God to the like effect the Apostle 1. Pet. 3. Peter speaketh of him saying Hee suffered in the flesh and was quickned in the spirite which is the same that Saint Iohn speaketh after hee had saide the worde Iohn 1. was made flesh hee addeth wee saw the glorye thereof as the glory of the onely begotten sonne of the father full of grace and trueth for though the sonne of God tooke on him our humane nature frailety he did not lay aside his deuine nature and maiestye but onelye couered vnder the vayle of the flesh as the sunne though it bee couered with cloudes yet the bright beames thereof doe sometime breake out and shew foorth it selfe to those that haue eyes so the beames of Christes Godhead did sometimes breake out and appeare to those that were not spirituallye blinde and not onelye in his excellent words and Doctrine speaking as it is sayde of him so as neuer man spake but in his gloryous transfiguration Mat. 17. vppon the mountaine which Peter calles the holy Mount where saith 2. Pet.
1. he Wee saw his glorye And also in his notable and deuine miracles turning water into wine feeding manye thousandes with a few loaues and fishes causing the rough sea and windes to bee still making warlike souldiers to fall backewarde and euen the diuells to giue place at his commandement therefore when it is said here he was iustified in the spirit the meaning is he was apparantly shewed knowne and acknowledged to be God in the flesh Seene of Angels He was not onely iustyfied and acknowledged to be the sonne of God in the flesh by men but also by Angels who were acquainted with it and witnesses of it they brought tydings of his birth to the shepheardes they brought Luk. 1. tydings of his resurrection to the women Luk. 24. they were behoulders of his ascention with the Apostles and they did not onely Acts. 1. see him but adore and worship him and Heb. 1. not onelye the good Angels but the euill Angels did acknowledge him this Mar. 3. is a great misterye that dooth appeare wonderfull to all creatures both good and bad that a babe lying in a manger and a man hanging vppon the crosse should be the sonne of God and Sauiour of the world Preached to the Gentiles This is a further amplifying of this mistery for Christ did not take flesh to the end to be hid and vnvnknowne especially after he had performed the worke of redemptiō for although he bad his disciples to shew his transfiguration Mat. 17. to no man till he was risen againe from the dead yet after that he would haue both it and all other partes of religion published to all men when the woman powred a boxe of ointment on his head he said wheresoeuer this Gospell should be preached that which shee had done should be spoken of for a memoriall of her thereby shewing that the Gospel should be preached thorow the world and if that little that shee did before his death should bee published and praised how much more his death it selfe This mistery of religion was hid 4000. yeares or thereaboutes from the Gentiles a long time it was contained in one familie and in one kingdome in which respect the Apostle calles the calling of the Gentiles to the knowledge of Christ by the Gospell a mistery hid from the ages Ephe. 3. past but when the fulnesse of time was come then God sent his sonne in the flesh a light to be reuealed to the Gentiles Luk. 2. as Simeon speaketh according to that which was promised to Abraham in thy seede shall all the nations in the earth be blessed therefore our Sauiour Christ commaunded his disciples to goe to all nations and preach the things he had commaunded Mar. 28. for which purpose hee gaue them extraordinary guifts and among the rest the guifte of speaking with dyuers Acts. 2. tongues according to that which Paule saith he ascended vp on high and led captiuity captiue and gaue guiftes to men and appointed some to bee Apostles c. 〈◊〉 4. Now as they were commaunded and inabled to preach to the Gentiles so they did as we may see throughout the booke of the Actes of the Apostles they preached first Acts. 13 indeed to the Iews but when they refused they turned to the Gentiles although they suffered reproofe and persecution for the same at the hands of the Iewes because the Iewes misliked the calling of the Gentiles some of them of ignorance thinking the promises belonged onely to them and not to the Gentiles except such as should enter into the Church by the auncient dore of circumcision and some of them of duty thinking their dignity of being the only people of God would fall if the Gentiles should be taken in which is set forth in the example of the elder brother who enuied Luk. 15. the entertainemen of the prodigall sonne Now this mistery of calling of the Gentiles is so much the more misticall because the Iewes who were the natural Oliue-tree were broken and the Gentiles who were of the wilde Oliue-tree were grafted in this is a great mistery that the Gentiles that were poore beggers which lay by the hedges Mat. 22. and high wayes as it is set foorth in the parable should bee called to the marriage of the Kinges sonne that no Gentiles that were strangers and forreners as the Apostle speakes to the Ephesians should be Citizens with the saints and of the houshold of God and as the Apostles did preach to the Gentiles so the summe of their Preaching and Sermons was this mistery of religion that God was manifested in the flesh as we may see in the Actes where Acts. 4. they teach that there is no name vnder heauen whereby we may be saued but the name of Iesus Beleeued on in the world Hauing sayde Christ God and man was preached to the Gentiles now he saith He was beleeued on the world Whereby we see that preaching goeth before faith as Paul saith How shall they beleeue except they heare and Rom. 10. how shall they heare without a Preacher and Peter saith God chose him that the Gentiles Acts. 15. should heare the Gospell and beleeue the preaching of the lawe though it hath an excellent vse to be a Schoolemaister to Gal. 3. leade vs to Christ and to prepare vs for Christ as it did those to whom Iohn Baptist preached the doctrine of repentance Luk. 3. yet it cannot worke faith in men that is the office of the Gospell which setteth foorth Christ Iesus and this misterie of our redemption that he hath wrought in the flesh as we haue heard before therefore is the Gospell called the word of faith which the Gentiles did heare and beleeue for although all that doe heare doe not beleeue yet none can beleeue but those that heare therefore it is said It pleased God by the foolishnesse of preaching to saue those that 1. Co◠1. beleeue Whereupon I inferre this briefe exhortation as a Parentheses that those who would be religious should not thinke reading either by others or by themselues sufficient but that therewithall they do ioyne ordinary hearing the worde preached which is the iust liuely effectuall meanes that God hath ordained for the beginning Gal. 3. and increasing of this grace of faith and all other gifts of sanctification For Christ beeing preached to the Gentiles he was not preached in vayne but as the Apostle saith he was beleeued on in the world not of all the world for the Apostle 2. Thes 3 saith all men haue not faith but in Acts. 13. the world that is as Luke saith in the Acts As many as were ordained to eternall life beleeued and therefore is true faith which doeth apprehend Christ called the faith of Gods elect which is according to Godlinesse Titus 1. This is not the least part of this great mistery that Christ is beleeued on in the world some maruell that