thereof our Sauiour Christes owne wordes My father is greater Iohn 14. then I Ergo say they he is not God because he saith he is inferior to the father not vnderstanding the misterye of those speeches that he speakes there of himselfe as he is man or mediator and so he is inferiour to the father but in the second to the Philipians it is said He Phil. 2. thought it no robbery to be equall with God in his deuine nature Those that haue denied his manhood aledge these words of Paule God sent his sonne in the similitude of sinfull Rom. 8. flesh Ergo say they he was not man because it is sayd he had but a similitude of flesh but the Apostle saith not he had the similitude of flesh But the similitude of sinnefull flesh For though he seemed to be a sinner as others were as the Pharises wrongfully Iohn 7. said of him Yet Peter saith In him was no 1. Pet. 2. sinne neither was there guile found in his mouth So that though he had true flesh yet he had but the similitude of sinnefull flesh those that confound his two natures as if the one of them did destroy the other were led thereto by this that the scripture doth sometime attribute that to his manhood which belongeth to his Godhead as that it is saide the sonne of man is in heauen when he talked with the Iewes and sometimes doth attribute that to his God-head which belongings to his man hood as Paule saith to the elders of Ephesus Acts. 20. watch ouer the flock which God hath purchased with his owne blood Which speeches are vsed by reason of Christes personable vnion that is the vniting of his two natures in one person for as in owne nature of God there are three persons so in one person of Christ there are two natures But to leaue the confuration of heretickes whose property is alwayes to passe ouer all plaine places of scripture that doe shew the trueth and to cauill with darke places that may seeme to maintaine their error Those that would bee confirmed in the truth of the deuine and humane natures in the person of Christ let them read Iohn 11. Rom. 9. 5 Heb. 1. 8. 1. Ioh. 5. 20. these few places of scripture quoted in the margeant for the heaping vp of many testimonies is needlesse in this point that is so pregnant and plaine in this very Text which saith That God was manifested in the flesh Furthermore let vs marke that the sonne of God did not onely become base man but the basest of men for hee was borne of a base person a poore maide that had not a Lambe to offer for her purification but was faine to offer a payre of Pigeons he was borne in a base place in a Stable or Stall for beastes he liued diuers yeares in a base trade of a Carpenter and after he entred vpon his publike office he kept company with base persons with Fishermen Paul saith Hee made himselfe of no reputation yea he was Phi. 2. so base in outward appearance that the 〈◊〉 5. Prophet sayde There was no forme nor 〈◊〉 in him but he was despised and reiected of men The reason of this basenesse was because he did not onely take on him our nature but our case and condition that is the frailties and infirmities of our nature I meane not our sinfull infirmities for that is alwayes excepted in his humanity else how should he haue beene ioyned to God who can abide no impuritie but I meane he tooke on him our naturall infirmities both of minde and body The infirmities of minde that he tooke on him without sinne were both in his iudgement and affection For iudgement it is sayd of him He grew in wisedome Luke 2. which he could not haue done except there had beene some want and also Mark 13 it is said he was ignorant of the day of iudgement for his affection it is said he sorrowed Mat. 9 Heb. 5. and he feared and that he tooke on him our infirmities of bodye appeares when it is said he was hungry and that he Mat. 4. Iohn 4 was weary c. But we are not to thinke that he tooke on him euery particuler mans infirmities that grow of some speciall cause franzinesse of minde or lamenesse of body but generally the infirmityes which bee common to the nature of all men that hauing experyence of infirmities he might be able to succour vs in ours as the Apostle saith Heb. 2. But is this all the mistery of religion to know that the Godhead was ioyned to our base and fraile nature No but there is much more in it that doth carrie our consideration a great deale further as appeares by the wordes of the text that follow He was preached to the Gentiles and beleeued on in the worlde yea it reaches not onely to this world but to the worlde to come He was receiued vp into glorye A great part of the mistery of Christes personall vnion standes in the vse of it to vnite mankinde vnto God by a spirituall and misticall coniunction the Apostle Paul hauing said The faithfull are members of Christes body of his flesh and of his bones Ephe. 5. He addeth This is a great mistery but I speake concerning Christ and the Church The sonne of God was manyfested in the flesh that he might be the redeemer not of Angels but of men as it is said He Heb. 2. tooke not the Angels nature for the Angels that fell shall remaine in the state of perdition without recouery for euer therefore one wondring at the worke of our redemption saith let all the Angels tell me if euer God did any such thing for them but he tooke the seede of Abraham saith the Apostle That is our humaine nature that he might be the redeemer of men and yet not of all men for reprobate men are no more ioyned to God by Christ then reprobate Angels but the elect that Ephe. 1. were chosen in him although by their fall in Adam they deserued to be for euer seperated from God yet they are in and by Christ againe reconciled and ioyned vnto him againe God was manyfested in the flesh that he might doe that for men that no other could doe but he Yea that hee might doe that for man that he himselfe could not haue done except he had beene both God and man For if he had not beene man how could he haue performed our obedience in all the dueties of holinesse righteousnes and temperance which the law of God doth require of men and sanctifie mans nature that was defiled in which respect he is called our wisedome righteousnesse and 1. Cor. 1. sanctificatiō againe if he had not bin man how could he haue suffered our miseries and borne the punishments which by sinne we had deserued in which respect he is called our redemption this is that one saith is a matter of
accounted Christians among men yet they shall be shutte out of the kingdome of heauen with the Mat. 25. fiue foolish Virgins Therefore saith our Sauiour Christ Except a man bee borne of water and of the spirile except hee been cleansed from corruption and made partaker of the guiftes of sanctification he cannot enter into the kingdome of God But if a man be borne againe he shall enter our Sauiour Christ vseth the like speech in Math. 19. 9. He that putteth away his wife except it bee for fornication and marries another committeth adulâ—erie but if it be for fornication it is otherwise then so in this place he saith Except a man be borne againe hee cannot see the kingdome of God but if hee be borne againe he shall see it both heere and hereafter as Peter saith Blessed be God who hath begotten vs againe to 1. Pet. 1. inheritance immortall vndefiled rescrued in â—eauen for vs. It is not indeed our Sauiour Christes purpose to set foorth the excellencie of a regenerate and Christian estate that is shewed in other places of Scripture but his purpose is to shewe the necessitie of it and that without it a man cannot be saued That which is borne of the flesh is flesh Verse 6. Our Sauiour Christ confirmes his answere to Nichodemus as if hee should saye I would haue thee vnderstand I did not meane when I sayde a man must bee borne againe that a man should enter into his mothers wombe againe as thou diddest carnally take mee for if he could or should that would not profit him because it is carnall and all one with the first birthe for that which is borne of the flesh is flesh By flesh in the first place is meant the substance of flesh and in the second place the corruption of flesh as if hee should saye that which is borne of naturall parents bodilye is sinfull and corrupt If Adam had stoode in his first estate that which should haue beene borne of the flesh had not beene corrupt but holy but since Adam fell all that are naturallye borne of him are flesh that is to say corrupt both in body and soule and not onelye the inferiour partes of the soule as the thoughts and imaginations thereof which in Genâ—sis are sayde to bee euill Gen. 6. 5. continuallye but also the higher partes of the soule as the wisdome and conscience As Paul speaketh to the Romans Rom. 8. 〈◊〉 The wisedome of the flesh is emnitie against God and to Titus Their conscience is defiled Tit. 1. 15 And as the soule is corrupted so is the bodye and the partes thereof therefore Rom. 3 the Scripture speaketh of some men and saythe Their eyes are full of adulterie and the poyson of Aspes is vnder theyr lippes their handes are full of bloud their feete runne to euill Therefore the Ephe. 2. 5 Apostle sayth of all naturall men They are dead in trispasses Therefore when the Papists saye there is free-will in men by nature and some disposition to goodnesse they speake contrarye to our Sauiour Christ That which is borne of the fleshe is fleshe Let them shewe what parte of a man is vncontrouled in the Scripture and in what parte eyther of religion or conuersation wee are not directed from the highest point of â—aith to the lowest part of manners as how to eate and drinke and to apparell our selues Theâ—efore whatsoeuer the Papists doe ignorantly speake we must knowe as it is vnpossible for vs to doe any thing belonging to this life till we be borne so it is to doe any thing belonging to a better life till wee be borne againe for wee are not sufficient saith the Apostle of our selues to thinke a good thought but all our sufficiencie Phil. 2. 13 is of God who worketh in vs both the will and the deede that is by a spirituall and new birth for that which is borne of the flesh is flesh It is true that the corruption of our first birthe dooth not shewe it selfe in all alike but in some more then in other some are so incontinent that their owne wiues cannot serue them but are like fedde horses neighing after their neighbours wiues some are so intemperate that they become Iere. 5. 8. like Swine in drunkennesse and gormandize some are so furious as they care not who they reuile and rayle vppon some are so couetous that they will be guile and deceiue euerye one they deale withall other naturall men are more ciuill in shew but no better in deed some are in words as louing as Ionathan but in heart as spightfull as Absalon some are in words as honest as Susanna but in deede though secretly as vnchaste as Dalyla some haue new faces but olde hearts a newe cloake but an olde coate yea those that haue the best naturall guiftes as witte cloquence knowledge of humaine sciences and in some pointes doâ— seeme to shewe foorth speciall vertues as it is sayde of Socrates hee was so temperate that hee would neuer eate but when hee was hungrie and so pacient that hee was neuer seene to be angrie Scipio Affricanus is said to haue beene so pittyâ—ull that hee vsed his captiues as if they had beene his owne Souldyers There are also great things spoken of the Iustice of Aristides of the liberalitie of Mespania and of the chastitye of Lucretia But these or whatsoeuer such things haue beene found in Heathens they were nothing else but gilded sinnes because they proceeded from fleshe that is to say from pryde loue of praise and such like corruptions of nature and not from regeneration Mat. 6. 1. and the spirite of sanctification Therefore saith our Sauiour Christ That which is borne of the fleshe is fleshe as if hee should saye there is nothing but corruption in a naturall man neyther in his thoughts in his wordes nor in his workes if we could but see the heart and the corners and courses of a naturall mans life as it is indeede it would seeme more odious vnto vs then any thing that euer we sawe for all that is borne of the fleshe is fleshe and not onely all that is in a man when hee is borne is corrupt but all that afterwarde hee dooth thinke speake or doe according to his first birthe that is according to his naturall iudgement naturall affection and naturall conuersation Therefore the Apostle speaking of the estate of all naturall men saith There is none that Rom. 3. dooth good no not one For which cause wee are commanded in the Scripture to put off the corruptions of our nature Paul saith to the Ephesians Put of the olde man which is corrupte Ephe. 4. to purge them As the same Apostle saith to the Corinthians Purge the olde â—euin of 1. Cor. 5. maliciousnesse and wickednesse To denye them as our Sauiour Christ sayth Hee Mark 8. that will be my Disciple let him deny himselfe that is his owne corrupt iudgement and affection to
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
there be diuers opinions in the world which is the true religion the Iewes thinke it is contained in their Talmud the Turkes thinke it is contained in their Alcaron the Papists thinke it is contained in their Masse-booke and we say it is contained in the Scripture yet all doe confesse and it is out of controuersie that religion is a great thing and although many doe not approoue of Christian religion yet it being granted that this is the true religion to looke for saluation in and by Iesus Christ who was God manifested in the flesh all will agree it is a great mistery he hath said in the former verse he write in his Epistle to Timothy that he might know how to behaue himselfe in the Church the piller and ground of truth now he saith immediately Great is the misterie of Godlinesse or Religion teaching vs that is the true and godly religion that is grounded in the trueth or word of God and that hath alwayes beene professed in the Church and that all the religions that are out of the Church and that doe dissent from the word are vntrue and vngodly Misterie He calles true religion a mistery because it is hidden from and refused of the most because it is perceiued and therefore imbraced but of a few and because it is preached but in part of any and well may the Apostle call true religion a Mistery for the Heathens dreame not of it the Iewes deny it Papistes peruert it yea many that are in the visible Church doe not perceiue it at least the trueth and godlinesse of it but doe take superficiall knowledge for sound knowledge a dead faith for a liuely faith and counterfeite godlinesse for true godlinesse and no maruell for religion is contrary to nature and reason the eye of religion Adam hath put out and all men are blinde vntill they be againe enlightned by grace therefore the Apostle saith The naturall man perceiues not the things of God neyther can he because 1. Cor. 2. they are spiritually discerned If religion could haue beene perceiued by naturall reason the wise Philosophers would haue found it out but in all their writings there is a perpetuall silence of it No man can by reason iudge certainely of many naturall things subiect to sence as the exceeding swiftnesse magnitude and altitude of the Sunne Moone and Starres of the causes and effects of the thunder lightnings earthquakes and how much lesse can men pearce into Gods secrets with their owne eyes There be many artes and trades in the world and euery of them is called a mistery because the perceiuerance and practise of them is beyond the reach of common men that haue not beene bound prentise to them how much more must the art of Christianity and religion needes be misticall All other religions are not misteries especially not great misteries but may be perceiued and conceiued by naturall reason but true religion cannot Yea the Apostle calles it a mistery not only in respect of those that be irreligious and haue no perceiuerance of it but as I said in respect of those that be religious who although they know it truly yet they know it not perfectly as Paul saith of himselfe and all other Christians We know in part if we know any thing but in part it is misteries 1. Cor. 5. Nay that which is more religion may be called a misterie in respect of the Angels for they knowe it not fully as Peter 1. Pet. 1. saith for hauing spoken of the Prophets foretelling of Christs suffrings and the glorie of Christians he saith the which things the Angels desire to beholde And that religion is a great mysterie we shall more plainely see by the opening of the Text and handling of the wordes as they follow in order But before we come to the particulers of it let vs marke generally that seeing religion is a great thing we must not account it little nor vnderprise it as many doe but iudge and esteeme highly of it and thinke all things in the world little in respect of it and other persons no body in comparison of those that haue it Furthermore let vs marke that seeing religion is a misterie we must neither be so arrogant as to thinke we can easily conceiue and vnderstand it nor so negligent as not to enquire and search after it but humbly and diligently by hearing of Sermons by reading the Scriptures by conferring with good men who are best acquainted with it and especially by prayer vnto God seeke and labour to be instructed in it Men are inquisitiue after court newes and strange newes that concernes great persons and great matters that euery one knowes not then let vs enquire for this heauenlye mysterie that concernes the highest And lastly seeing he calles religion the misterie of godlinesse let vs note it is a misterie both in the knowledge of it and in the practice of it Therefore as none can tell what true godlinesse meanes but those that be religious so none can tell what true religion meanes but those that be godly there is no religious man but hee that is godly and there is no godly man but he that is religious God manifested c. Now we come to the words of the Text wherein the Apostle sets downe the substance of religion which at the first view seemes a matter not hard to conceiue but by the examination of the circumstances of it we shall by the grace of God see how truely and fitly the Apostle hath called it a misterie And although there be some partes of religion that are not plainly expressed in this Text as that of election and the resurrection c. Yet both those and all the parts of religion are comprehended in these words for it is said God hath elected vs in Christ Iesus Ephe. 1. Ioh. 11. and also that we shall be raised vp againe by him Saint Iohn saith Euery spirite which 1. Ioh. 4. confesseth that Iesus Christ is come in the flesh is of God and euery spirit which deemeth that Iesus Christ is not come in the flesh is not of God as there is no heresie or false religion but doth impugne Christ either in whole or in part but doth deny him in his names in his natures or his offices so on the contrarie there is no part of true religion but hath reference vnto Christ therfore when he comes to set downe the misterie of religion he saith it is this God is manifested in the flesh So that religion followes from God to man and againe leades man to God the mistery of it is that God and man the creator and the creature is ioyned togeather which as one saith Is such a thing that to speake of no man is worthy and to vtter no man is able What then shall I doe saith he shall I be silent or shall I speake be silent I dare not least I should conceale so great a benefit speake I cannot least I should
obscure so great a mistery Now that we might the better see the greatnesse of this mistery that God is manifested in the flesh as it were with a paire of spectacles let vs briefely consider on the one side what God is and on the other side what man is And yet I meane not to enter into any large discription of God least we should thinke he may be fully conceiued for one saith truely and wittily If all the world were full of bookes if all the creatures in the world were writers and all the water in the sea were inke the writers would be wearied the bookes would be filled and the sea would be emptied and exhausted before his perfection could be manifested Therefore Simonides being asked what God was desired a dayes respit to make answere and being asked the next day he deferred two dayes respit and againe being asked the third time saide the more I search it the further I am from it When I seeke for God saith one of the ancient fathers I doe not seeke for the glistering beauties of Dyamondes and precious stones for the eye I doe not seeke for the pleasant melodie of birdes and tunable instruments for the eare I do not seeke for the sauour of flowers spices and oyntments for the smell I doe not seeke for hony and delectable things for the taste which brute beastes may be capable of but I seeke for a glory aboue all beauty for a voyce aboue all melodie and for a sauour and sweetnesse aboue all delicacie which neither beastes nor men with their outward censes can attaine vnto God is the most absolute supreame excelent thing a substance deuine inuisible eternall infinite vnchangeable glorious almightie onely wise true iust mercifull gracious and bountifull before whom the Esa 6. Cherubins do couer their faces of whom thorow whom for whom are all things Rom. 11. saith the Apostle to him be glory for euer Now as God is thus and much more excellent then can be spoken so on the other side man especially considered as Adam hath left him is most base insomuch that Dauid comparing man but with some of the creatures said What is man that thou art mindfull of him and the sonne of man that Psal 8. thou doest consider him how much more compared with the Creator Yea man is not onely base but miserable and so miserable that if Christ had not come to redeeme vs it had beene better for vs we had beene stones yea beares and toades therefore seeing all that can be saide is too little to set forth Gods maiesty and nothing can be said enough to set forth mans misery this that the Apostle saith That God is manyfest in the flesh must needes be a great mistery By God the Apostle meanes not the first person in the diety which is the father nor the third person which is the holye Ghost but the second person which is the Sonne for though there bee but one God yet in the Godhead there Mat. 28. are three persons the father the sonne and the holy Ghost Now it was the sonne the second person that was more manifested in the flesh as Iohn saith The word was made Iohn 1. flesh and dwelt among vs we saw the glorye thereof as the glory of the onely begotten soâ—ne of the father full of grace and truth Therefore Paule saith In him dwels the fulnesse of Col. 2. 9. the Godhead bodily And yet we are not to thinke he was thrust out of heauen as the euill Angels were but he tooke flesh of his owne accorde as the Apostle saith in the second to the Phillipians he being equal with God tooke on him the forme of a seruant for as Adam sinned and ouerthrew mankinde voluntarily so it was necessarie that Christ should take our nature and redeeme vs voluntarily Manifested in the flesh By flesh he meanes not the body of man onely but our whole humane nature consisting of soule and body As when Peter saith He suffred in the 1. Pet. 4. flesh it is not meant he suffered in his body onely but in his soule also as he saith of Mat. 2. himselfe my soule is heauy euen to the death so when it is said here he was manifested in the flesh he meanes in our humane nature for he was in all things like to vs sinne excepted Heb. The manner of his taking flesh was of a woman as it is said God sent his sonne made of a woman Mathew tels vs Gal. 4. Mat. 1. what woman namely the virgin Mary therefore he is in the Scripture called the Sonne of man not that any man was his father but because on a woman he tooke on him mans nature this is that the Prophet Esay spake of him They shall call his name Esa 7. Emanuell that is God with vs therefore are there such misticall speeches in the scripture Iohn Baptist saith of him he that comes Ioh. 1. after me is before me that is he comes after me in his manhood but was before me in his Godhead He is likened to Melchisadeck who is said to be without father and Heb. â— without mother for as he was man he was without father and as he was God he was without mother and he himselfe saith in Iohn 5. Ioh. 5. Before Abraham was I am This is that which some diuines haue spoken of in a wondring maner That he which is eternall should be borne in time that hee Esa 7. Dan. 7. which is called the ancient of daies should be a child of an houre old that he which is the worde should become a babe that Iohn 1. cannot speake that he which is infinite should be compassed in the wombe of a Luke 2. Virgin that hee should not onely make vs like himselfe at the first but make himselfe like vs that the flesh of Adam and the sinne of Adam being ioyned in all other men should be separated in that man that was the sonne of God because he was not borne after the ordinarie manner of men but was conceiued by the holy ghost and borne of the Virgin Mary this is wonderfull Who would haue thought that these two natures the Godhead and the manhood that were so farre deuided a sunder should haue beene so neerelie ioyned together not in one Paradice as at the first but in one person that more meerely then the soule and the body for they may be deuided but the godhead and manhoode of Christ cannot therefore this is a great mistery that God is manifested in the flesh Yet we must not imagine two Christes one that was God and another that was man but one Christ who is both God and man the diuell hath stirred vp some heritickes to deny his Godhead and some to deny his manhood and some also to confound them together thinking to corrupt this mistery and so to ouerthrow religion those that haue denied his Godhead alleadge for colour
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.
and the practise of godlinesse fewe are exercised in them which shewes a carelesse minde but hee that is desirous to keepe a good conscience will enquire how they may doe it If men would doe as the Disciples of Mat. 13. our Sauiour Christ did and as good men did Num. 6. 9. 1. Cor. 7. 1. Acts. 2. obserue their doubts and write them either in their mindes or in their tables and propound them in conuenient place and company they might be wiser then they be and doe their duties better then they doe and auoide many sinnes that they fall into as the prouerbe is the blinde eates many a Flie yea many a Spider Iesus answered Verily I say to thee except Verse 5. a man be borne of water and of the spirite he cannot enter into the kingdome of heauen Because Nichodemus asked how a man could be borne againe that was olde our Sauiour Christ telles him how and because he vnderstood Christs former words carnally he telles him they must be vnderstoode spiritually The Papistes take these wordes to bee spoken of baptisme and say except a man be baptised he cannot be saued putting a necessity in baptisme vnto saluation it is true indeed that baptisme is necessary and that to saluation as all the meanes of saluation which God hath appointed are necessary and cannot be contemned without peril of condemnation but baptisme is not necessary to saluation in their sence as if none could be saued except they be baptised for the thiefe that was crucified with Luk. 23. 1 Christ who was conuerted after baptisme was instituted was saued and yet he was not baptised so if any should die without baptisme when they would cannot haue it it hinders not their saluation if infants die before they be brought to baptisme though negligence herein may be a sinne in the parents yet is it no preiudice to the childe no more then it was to those children that died without circumsition when they might not apply it before the eight day for if the want of baptisme should be shutte from saluation then it were possible to ouerthrow the election of God which Mat. 24. Christ denies But although baptisme bee called the 〈◊〉 and sacrament of regeneration because it doth signifie and outwardly represent to our eyes that clensing and renewing which the holy Gost dooth worke inwardly in our harts yet it is not our Sauiour Christes purpose in this place to speake of baptisme at all but to teach Nichodemus that in his former speach he ment not a carnall but a spirituall birth the reason why he names water is because often in the Scripture the spirit is set foorth by water to Iohn 7 38. shew the working of the spirit in those that are borne againe as water dooth wash away the filthinesse of the bodie and make the same more cleane so the spirit dooth clense and purifie the soule therefore it 1. Cor. 6. 11. is called the spirite of sanctification so that in these wordes it is as our Sauiour Christ should say I doe not meane that a man should be borne againe carnally but that he should be borne againe spiritually as yee are borne first like your earthlye father who is flesh so you must be borne againe like your heauenlye Father who is spirite and bee made pertaker as Peter speakes of his deuine nature not in substance 2. Pet. 1. 4 but in qualities as hee saith Bâ—â— Leui. 11. 4. 4. Mat. 5. yee holy as I am holy And as Christ saith Be yee mercifull as your heauenly father is mercifull And in that Christ saith heere A maâ— must be borne againe of the spirit it shewe 〈…〉 that regeneration consists not in a ciuill reformation such as the lawes of the countrie the companie that men keepe and the respect of their credit and outward safety may drawe them vnto but hee meanes that Christian reformation which the spirite thorowe the knowledge and faith of the worde of God dooth frame men vnto begetting a knowing in or iudgement a hating in affection and forsaking in conuersation of those things which are euill in them by their first birth that are contrarie to the worde and that tende to condemnation and on the contrarie begetting in them a knowing in iudgement a loue in affection and following in conuersation of those things which be good that they haue by a new birth that are agreeable to the worde and that tende to saluation Except yee be borne againe of the spirite thus saith our Sauiour Christ yee cannot enter into the kingdome of God To the same effect spake â—ohn Baptist to some of the other Pharisies who Luke 3. 8 came to him to be baptised which was an entrance into the Church Bring forth saith he first fruites worthie amendment of life as if hee should say What should you doe in the Church or what should you doe with the badge or name of Christianitie when you are still corrupt and naughtie men So our Sauiour Christ saith to Nichodemus heere What shouldest thou or any such as thou art doe in the new state of the Church where God is a King rules by his word and grace and where men and women are subiâ—ct to him in minde and manners whent hou art still an olde man in the strength of thy ignorance and naturall corruption for the Church is the doore of the kingdome of God and none are to be leâ— into the kingdome of God in this world so farre as men can iudge that shall haue no place in the kingdome of God in thâ— world to come for if the Apostle woulâ— haue knowne and grosse sinners to be 〈…〉 thrust out of the Church when they be in 1. Cor. 5. then he would haue them to be kept ouâ— that they come not in and in that Phi 〈…〉 did admit Sin on Magus it was because h 〈…〉 Acts. 8. did dissemble that which was not in him and pretended faith regeneration whe 〈…〉 he had it not but though he deceiued P 〈…〉 lip he could not deceiue Peter who perce 〈…〉 ued that he was an hipocrâ—â—e in the ga 〈…〉 of bitternesse we now receiue children 〈◊〉 baptisme and enter them into the Church because the parents beeing faithfull the 〈…〉 â—eede is holy in the account of the seruan 〈…〉 of God as the Apostle saith but we mu 〈…〉 1. Cor. 7. 14. see some testimonies of grace in themselue 〈…〉 before we receiue them to the other sacr 〈…〉 ment if any one will obiect â—udas he w 〈…〉 then no open offender and also it was th 〈…〉 the Scripture might be fulfilled And those that haue by baptisme beenâ— enticed into the Church must know th 〈…〉 if when they come to yeares of vnderstanding they doe not answer to that they professed in Baptisme to renounce the deuill and his workes and to beleeue and obey Gods word though they haue a place in the Church and be
Christian brothers and sisters Psal 16. 3 a naturall man loues them not but rather hates them as Iohn shewes in his first Epistle A regenerate man doth see and feele the remnants of corruption and complaines Rom. 7. 23. of it the naturall man doth not but iustifies himselfe as the Pharisie did Luk. 18. 11. The regenerate man would not doe the euill Rom. 7. 19. that some time he dooth and he would doe the good that he dooth not and that good that he doth he would doe it better the naturall man dooth the euill that hee would hee dooth no good nor hath no minde to it neither dooth hee truely desire to be any better then he is The regenerate man prayes and cries Rom. 8. 20. Abba father by the spirite groanes vnto God for fauour for helpe against temptation for strength against sinne for grace to thinke speake and doe better the naturall man spendes no praiers about these things if he do it is but in few colde and fashionable wordes without affection of heart the regenerate man doth truely and earnestly striue against the corruption of nature that Gal. 5. 1â— yet remaines in him more and more ouercome it as Saloman saith In all labour there is profit the naturall man doth not so hauing nothing in him but flesh There is in a regenerate man as it were two men as Rebecca had two natioÌ„s in her wombe so a Christian hath as it were two natures in his wombe the members of the olde man and the new man of the flesâ— and of the spirite as Paule saith the flesh resistes the spirit and Gal. 5. 17. the spirite resistes the flesh therefore saith Peter abstaine from fleshly lusts that fight against the â—oule the striuing against corruption is the greatest excercise of a Christian outward troubles and enemies are nothing like it when the flesh or corruption preuailes in the childe of God thereof growes sorrow and griefe as Dauid when hee had sinned saith I goe mourning all the day but when the spirit preuailes against the flesh thereof growes ioy and comfort But a naturall man further then the feare of mans law or the shame of the worlde dooth enforce him hath no sorrow for his â—innes except some few examples such as were Esau and Iudas whome God dooth touch with hellish tormentes that in them other great sinners might see as it were a toarch of hell fire burning before their eâ—es and as a naturall man hath no sorrow for sin further then feare of man or shame doth force him so he hath no ioy in good things further then pride or vainglory doth pricke him so that to vse the common similitude of the scripture as we may know a good tree from a bad tree by the difference of their fruites so we may know a spirituall man from a carnall man by the difference of their mindes and manners A regenerate man that is borne of the spirite though he be not perfectly sanctified in this life yet hee is wholely sanctified for as there is a naturall birth of the whole man so there is a spirituall birth of the whole man that is as all the partes both of his soule and bodie are vitiated and corrupted by the first birth so all the partes of his soule and bodye his iudgement affection his will his conscience his memory his eyes his tongue handes feete c. are sanctified by his second and new birth and there is no part of a regenerate man so corrupt as it was before I speake not of some extraordynarye fault that some good man may fall into by strong temptation which peraduenture hee committed not nor the like before his conuersion but I speake of that ordinarye estate that Gods children are brought vnto by regeneration Therefore we are in the Scripture not onely exhorted generally to put on the new man to be renewed to amend out liues to be holy as God is holy but wee are exhorted to the perticuler vertues and partes of the new man as to knowledge loue pacience temperance humility and diuers other partes of sanctification there is no naturall man but doth something that is good in it selfe though it bee not so to him but a regenerate man is good many wayes within and without in wordes and indeedes Againe hee that is borne againe of the spirit doth grow in grace and the guiftes of the spirite that is not onely to adde one grace to another as Peter saith â—oyne to 2. Pet. 1. 5 your faith vertue to vertue patience to patience temperance to temperance c. But euery grace and spirituall gift dooth grow greater stronger as the disciples saide to Christ Lord increase our faith so we must saye Lorde increase ours and our loue our pacience our zeale c. For as there is growing of the first birth from children to men as growing in the corruption of the first birth as the Apostle saith Euill men and deceiuers waxe worse and worse so there is a growing in the second and new birth from little to much The meanes here of is the word of God as Peter speakes as new borne babes desire the 1. Per. 2. 2 sincere milke of the word that yee may grow thereby and prayer As our Sauiour said ouâ— heauenly father will giue the holy Ghost that is the giuftes of the holy Ghost to those that aske him Now seeing it is so necessary that a man should bee borne againe without the which he cannot enter into the kingdome of heauen let euery man and woman examine themselues whether he can finde a new creature in him or no which he shall know by the former properties of a regenerate man let him examine whether hee haue a new minde and new manners in generall then let him examine the perticulers first 1 If he loues God with the affection of a childe to his father 2 If he loues the children of God with the affection of a brother or sister 3 If he delightes in the lawe of God because of the excellent wisedome holinesse and righteousnesse that is in vs. 4 If hee sees his owne corruption of nature and condemnes it and himselfe for it 5 If in his affection hee would not doe that which is euill and contrary to the law but would doe that which is good and agreeable to the law 6 If he praies to God with an vnfained hart not only for pardon of sinne but for power against sinne 7 If he doe truely and earnestly striue against sinne and for vertue not only without but within himselfe 8 If he hath remorse and sorrowe for sinne though they be little in comparison and secret that the world knowes not and ioy in goodnesse 9 If he desire and vse the meanes of the word of God that may make him growe in the new birthe and become better If a man finde these things in himselfe he is regenerate and borne againe if not he is not borne of