the heart knoweth GOD knoweth euery little striuing and groning Euery sigh in Repentance though neuer so weake is obserued by the Searcher of hearts doctrine The Doctrine Ability to pray is not of our selues but the Holy Spirit Iames 1.17 Psal 20.17 Zach. 12.10 As the Eunuch vnderstood not what he read without an Interpreter Acts 8. Luke 11.1 So neither we how to pray without a Teacher Therefore the Disciples desire Christ to teach them how to pray Mat. 20.22 And Christ tels the Mother of Zebedeus children they knew not what they asked Vse 1. If there be any power in man vnto any goodnesse then to Prayer but not to Prayer Therefore of himselfe to none Vse 2. Prayer is a great refuge in affliction Is any afflicted Let him pray a Iam. 5.13 So haue the Saints done and haue been deliuered Moses at the Red Sea b Exod. 14. and fighting with Amalek preuailed by Prayer c Exod. 17. So Asa d 2. Chron. 14.11 so Iehosaphat e 2. Chro. 20.12 so Hezekias f 2. Chro. 22.20 so our blessed Sauiour g Heb. 8.7 Therefore did the Heathen Mariners in a great stresse of weather reprooue the drowsines of Ionas and rayse him vp to call vpon his God k Ionab 1. As in stormes the Birds and Beasts flocke to the rowes and the Mariner to the Hauen so the Saints in trouble vnto God by Prayer Not to pray is a signe of a wretch l Psalm 14. so is it by play and merry company to seeke ease in trouble as Saul by musike and not from God by prayer Let vs pray we haue a Commandment a gracious promise to be heard The Martyrs in their godly letters to their frends write Pray pray pray The want of comfort is from the want of Prayer Vse 3. Prayer is a great trauaile of the heart our Nature will not away with it but vpon euery little occasion neglect it seeke to the Spirit for helpe and force nature Vse 4. Sighes are prayers and the voyce not absolutely necessary being but an accident the substance of prayer is the desire of the heart This the soule of prayer words but the body which without the soule is but a dead carkasse If thy heart grone not words are but babbling the hypocrites drawing neere Many haue feruently prayed that haue spoken neuer a word Moses at the Red Sea a Exod. 14. Hezekiah when he chattered b Esay 38,14 Anna Samuels mother c 1. Sam. 1.13 her lips went but no word was heard she prayed seeretly in regard of words openly in regard of her faith d Prece occulta sed manifesta fide If a man had the voyce of a Lyon the eloquence of Apollo the learning of Moses it were nothing without the desire of the heart Neither is prayer to be measured by either the multitude or sinenesse of words but by the earnest grones of the heart as in money we esteeme the value of the piece not the quantity A little piece of gold is in value to a great piece of siluer So that prayer is to be preferred which in few words hath a great deale of spirit When thou goest to pray enter into thy chamber that is of the heart saith Ambrose no matter though the dore of thy mouth be shut so the closet of thy heart be open So this busines is dispatched more by sighs then speeches more by teares then words Neither doth the noise of the lips please God better then the ringing of the bells without the inward meditation of the hearâ— A Father hath compassion vpon his sick child when he complaines but when it cannot speak but only weeps grones and looks vpon the father this doubleth the fathers bowels So the Lord heares vs when we speake but when we cannot speake but onely are able to grone his compassions are doubled toward vs. Vse 5. Tyrants may cut out our tongues but cannot hinder and bar vs from prayer For the sighes and grones of the heart are prayer VERSE 27. And he that searcheth the hearts knoweth what is in the mind of the Spirit r Or that because he maketh intercession for the Saints according to the will of God HEre is declared the successe of the prayers and grones of the Saints they are known and accepted This is shewed by two reasons The first from the property of God He searcheth the heart The second from the matter of their prayers in the end of the Verse they pray and aske things according to his will He that searcheth the hearts God searcheth hee need not search to know but because he knoweth hee is said to search after the manner of men who search when they would exactly know Knoweth There is a double knowledge attributed to God of knowledge onely and of allowance both are here meant From this Reason doctrine God knoweth and approoueth the prayers of the Saints Psa 38.9 and 51.17 Vse 1. God is onely to be prayed to because he onely knowes the heart It is vaine to pray to Saints and Angels who when we cannot speake know not the meaning of our grones Vse 2. Beware of hypocrisie we may deceiue men but God is not mocked The Hypocrite may make as faire a shew as the true Professour as counterfet gold may glister as bright as the true Nay the hypocrite may make a fairer as a painted face may shew more beautifull then a naturall but God searcheth the heart Vse 3. Sinne not in hope of secresie for Gods eye seeth all things euen the secrets of the heart Thou mayest hide God from thy selfe thou canst not thy selfe from God The eye of man restraineth thee from euill much more let the eye of God Vse 4. Iudge no man for thou knowest not the heart Be iustly cautelous not vniustly suspicious Vse 5. Thou art condemned for an Hypocrite God knowes thy heart If thou canst say with Peter Iohn 21.17 Lord thou knowest c. all is well Thou art in grieuous distresse and canst not pray Canst thou sigh This is prayer And though nor thou nor standers by can make any thing of it yet God can and doth make much of it The least euill in the heart cannot escape his knowledge so not the least good thought or desire God knowes more euill by vs then we know by our selues so also more good for God is greater then our heart 1. Ioh. 3. When wee goe about to pray we thinke to aske this and that but many times something is forgotten Shall this preiudice vs No. Though we haue forgotten it God who searcheth the heart will finde it well enough and reward it Because he maketh intercession for the Saints according to the will of God In these words is the 2. reason of the Application of the Grones of the Saints because they grone for things according to the will of God Hee that
Obedience of Christ God accepts of a willing minde for the deede There is great difference betweene debts owing to men and owing to God The more wee pay of our debts to men the lesse we haue but the more we pay to God the more we haue and are the better able to pay The more thou prayest the better able thou shalt be to pray c. VERSE 13. For if yee liue after the Flesh ye shall dye but if ye through the Spirit doe mortifie the deeds of the body yee shall liue IN the 12. Verse the Apostle had an Argument ab aequo honesto which were enough to perswade but in this Verse he more strongly vrgeth it Adhibet calcaria sortiora Martyr The Argument is drawne from the contrary Ends of obedience and disobedience and so containeth two Arguments the one a Cōmination in the first part of the Verse the other a Promise in the latter both Conditionall as all Promises and Threatnings are If yee liue after the Flesh Following the lusts of your corrupt heart Yee shall dye Not onely the death of the body in the separation of the soule from it but of the soule in the separation of it from God Q. But why saith he Ye shall dye and not Ye shall bee damned in as much as that is chiefly meant A. Because the Spirit of God would driue men from Sinne by that which is most fearefull which is Death The remembrance of Death doth more forcibly moue the minde then the remembrance of Hell though hell bee a thousand times more grieuous then Death For our Affection is moued according to our knowledge of the thing That which most wayes is knowne affecteth most wee know hell onely by Faith but wee know death to bee fearefull by Faith by Reason and by Sense By Faith because the Scripture declares it By Reason because it is a separation of things so neerely and naturally ioyned and consenting By sense because we feele it growing vpon vs euery day But if yee mortifie that is beate downe cut off cast away cause to dye a Metaphor taken from Surgeons who before they cut off a Limbe mortifie the place The deeds of the body That is Actions and Affections but actions are named because by actions affections are manifested The body is either taken for Corruption or rather euill deeds are called the deeds of the body because the body is the instrument of working them By the Spirit Sarcenus That is the helpe of the Holy Ghost or by the Regenerate part Ye shall liue Eternally in happinesse Of the which Sanctitie is the way This life scarce a shadow In the latter part there is the Promise Ye shall liue The Condition If ye mortifie the deeds of the body by the Spirit Where 1. The action mortifie 2. The Obiect The deeds of the body 3. The meanes By the Spirit doctrine Saluation is promised on the Condition that we liue not after the Flesh but after the Spirit Rom. 6.22 Gal. 6.8 Vse 1. A hard thing it is to forsake sinne it is mortification It is hard for old friends to part wee lay together in the same wombe and it hath beene our vnhappy play-fellow and companion euer since wee were borne Yea sinne stickes as fast in our nature as a tooth in our heads or our soule to our body as we cannot part from these without paine so neither from Sinne. It is the nature of Sinne not to bee driuen away without force and violence A few angry lookes and sharpe words will not doe it You may rate away your dogge but sinne will not stirre for words as appeares in many who will speake bitterly against their sinnes and themselues with Beast Wretch c. and yet anon to the practice of them When thou hast to deale with Sinne haue no compassion but fight against it with a bloudy and cruell mind So much as thou sparest it so much thou hurtest thy selfe 1. Sa. 15.20,23 1. Kin. 20.42 Saul spared Agag and Ahab spared Benhadad but it was their ruine so if thou sparest sinne it will cost thee euen the Kingdome of Heauen Kill therefore thy sinnes or they will kill thee It is a case of life and death Be carefull Old wounds must haue strong medicines O what adoe haue wee with Pride Hypocrisie Couetousnesse Lust Hee that fauoureth these let him want fauour Vse 2. The deeds of the body are mortified by the Spirit Wee doe the worke but by the power of the Spirit The strength vnto mortification is put into vs from Heauen We are as able with our little finger to shake the foundation of the earth as to shake out sinne by our owne strength He that goes among Lyons must needs be torne in pieces Sinnes are Lyons Hee that stands vpon the shore when the tide comes thinking to beate backe the water with his hand is soone eaten in and drowned Sinnes come vpon vs as waues we must drowne if God help vs not By Gods helpe the walles of Jericho fell downe Samson kild a Lyon and Daniel is safe in their very den and Moses diuides the Sea So mortification of Sinne is possible by the helpe of the Spirit otherwise impossible When therefore thou feelest Pride Couetousnesse Lust growing vpon thee begge the help of the Spirit or else thou art vndone Pray with the words of Iehoshaphat 2. Chron. 20.12 O Lord God there is no strength in me to stand against these sins neither do I know what to do but mine eyes are toward thee Vse 3. If you mortifie he speakes to them which had mortified sinne before they must continue so doing In this life thou shalt neuer want something to be mortified Hast thou begun to repent Neuer giue ouer so long as thou hast a heart to sigh for thy sinnes We weede our Gardens and are euer weeding Sinnes are ill weedes and grow apace our hearts are a Step-mother to Goodnesse and a naturall mother to Vice therefore be alwayes dealing with it The Captaine that batters the Enemies Fort a day or two and then giues ouer giues the more courage to the enemie and loseth his labour So is it if wee continue not our course of mortification Elisha was angry with Ioash for smiting the ground but thrice with the arrows 2 King 13.19 O saith be thou shouldest haue smitten fiue or sixe times and then thou shouldest haue smitten the Aramites till thou hadst consumed them So leaue not thy sinnes till thou hast consumed them lest they consume thee Vse 4. There is a necessity of mortification the want wherof brings a Necessity of damnation Those things which God hath ioyned no man can part Hee hath ioyned vnmortified sinnes and death together they cannot be parted When thou goest to buy a commodity if the price bee great thou forbearest and shalt thou fly vpon sinne knowing what it will cost thee If Iudas had knowen as much before he betrayed his Master as hee
bee most probable if the restoring be onely to some singulars of all kinds And whereas it may bee obiected why these of the kinds rather then other I would aske them also why at the Deluge these of the kinds rather then other were preserued in the Arke But it is not safe walking in the darke without a light Wee know not how it shall be but this I am sure of that all things shall be most wisely and excellently brought to passe Vse 3. Seeing all these things shall bee dissolued what manner of persons ought wee to be in all holy conuersation and godlinesse 2. Pet. 3.11 If our seruants shall be changed why are we yet intangled in old things Let vs become new Creatures that we may be worthy Inhabitants of the new Heauens and new Earth which shall be Vse 4. Glorious liberty is proper to the Children of God what shall become of the wicked Alasse they shall be holden in the bondage of euerlasting torments They shall bee worse then many bruit Creatures for many of them shal cease to be and therefore to be miserable They shall neuer cease to be that they may neuer cease to be miserable As they now follow the liberty of the flesh so then they shall bee in the bondage of euerlasting punishment VERSE 23. And not onely they but our selues also which haue the first fruits of the Spirit Euen wee our selues groane within our selues waiting for the Adoption to wit the * Luc. 21.28 Redemption of our body IN this Verse is the Application of the former Example The words haue no difficulty if wee vnderstand to whom the Application is referred Wee Some expound Caietanus We Apostles which Apostles had the first fruits that is the Riches of the Spirit As the first fruits are most precious so they receiued Grace both before others and in greater measure and then the Argument is from the greater to the lesse Aretius If we Apostles which are sydera as starres if we sigh and grone then much more inferiour Christians But it is rather to be taken of Christians in generall the Apostle neither in the precedent or subsequent verses speaking of himselfe as of an Apostle but as of a Christian as in the next verse we are saued by Hope which is not the prerogatiue of Apostles but of all Christians We then that is we Christians both of that and all times So here is an Argument from the lesse to the greater thus If the Creature which hath not such sense of the glory to come as we haue do abide the Lords leisure expecting a day of deliuerance then much more ought we to waite c. In this verse are two things First a practice of Christians Secondly a reason of the practice The practice is set downe in two words 1. Grone 2. Wayte 1. We grone Among our selues say some Beza but better in our selues And so it is an Amplification from the manner or measure of Groning That is our Grones come from our very heart roote as we say There is a reioycing which is but in the face and appearance so there is a groning but in appearance therefore he saith in our selues 2. Cor. 5.12 to note the Greatnesse and the Truth of it that it is not fained but without hypocrisie or to shew that there is matter within the best of vs to make vs mourne Pareus Ansel The second practice We wayte amplified by the thing we waite for The Adoption which is expounded The Redemption of our bodies these words being added by apposition But we are the sonnes of God why then should we wayt for that which we haue already The answere is wee haue the Right but not the Complement Wee haue the right of the Inheritance Habemus Ius haereditatis non possessionē Iuris but wee shall not haue the full possession of our Right till the Resurrection of our bodies But why of the bodie because all miseries are conueyed to the whole man by the bodie or rather because the body is subiect to death corrupting and rotting in the graue when the soule is in Heauen it is the last is redeemed and all wayt euen for that Luk. 21.28 The reason is because we haue the first fruites of the Spirit which breeds sighes and grones in them which haue it The first fruites that is the Prelibation A say or taste which we receiue here in righteousnesse peace and ioy being but a sip in comparison of the full draught we shall haue hereafter Saint Paul here alludes to the law of the first fruits which were a pawne to the offerer of Inning his whole crop Leuit. 23. so the first fruits of the Spirit which we receiue here in remission of sinnes is as a pawne to vs of receiuing the whole masse of Glory promised doctrine The Children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the Redemption euen of their bodies from the same Ephes 4.30 2. Cor. 5.2,3,4,5 Phil. 3.20,21 Vse 1. The power of Sinne brings death of body goes with it to the Graue remaines with it turnes it into dust and neuer leaueth it till the day of the Generall resurrection Vse 2. Gods children now mourne yet they are called to Ioy and Ioy they shall haue going from the vale of teares to the Mountaine of Ioy. Heauinesse may endure for a night the time of this life but ioy commeth in the morning Psal 30.5 Illo Mane Psal 49.14 in That morning which shall haue no night to succeed it And this with as vndoubted assurance as the first fruites assured of the whole crop and as the earnest assureth of the bargaine Now the first fruites of the Spirit are the earnest of future glory Ephes 1.13 Vse 3. We haue no perfection in this life for we haue but the first fruites and hence the diuell would deceiue vs perswading vs that we haue no faith no sanctification not the Spirit at al because we haue not al faith perfect sanctification and the fulnes of the Spirit Well Remember that God requires according to that he giues he knows thou canst haue no grace but from him and therefore he expects obedience no farther then he giues Hast thou much grace He expects from thee much obedience And a man is accepted according to that he hath not according to that he hath not Be humbled for thy wants but despaire not Vse 4. He that hath the first fruits of the Spirit grones to be deliuered from the power of sinne not onely to condemne him but also to rule and raigne in him Where are thy sighes and Teares for thy sinnes and manifold faylings The godly are euery where brought in in their mourning apparell Dauid waters his couch with his teares Psal 6.6 Iobs mourning came before his meat Iob. 3.24 and Paul cries out lamenting Rom. 7.24 If then thou
God Doct. A carnall man cannot please God because he is not subiect to his Law Verse 8. Doct. 1. Preachers are to apply their Doctrines to their hearers Verse 9. Doct. 2. Those which are regenerate are not carnall but spirituall Doct. 3. The holy Spirit dwelleth in the regenerate Doct. 4. Our vnion with Christ is by the holy Spirit Doct. 1. Though Christ be in the regenerate yet are they subiect to death Verse 10. Doct. 2. Though the bodies of the regenerate be subiect to mortalitie and death yet their soules are not Doct. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull resurrection Verse 11. Doct. All the regenerate are to liue to God in obedience not to the flesh Verse 12. Doct. Saluation is promised on the condition we liue not after the flesh but after the Spirit Verse 13. Doct. They which follow and obey the Gospell are the sonnes of God Verse 14. Doct. The Regenerate haue the spirit of Adoption whereby they are inabled to cry Abba Father Verse 15. Doct. The holy Ghost witnesseth with them which are regenerate that they are the Children of God Verse 16. Doct. 1. All that are the children of God are heires with Christ Verse 17. Doct. 2. The condition of our heauenly inheritance is the Crosse which glory followes Doct. The glory to come doth euery way surmount the present afflictions Verse 18. Doct. The insensible creature expecteth the Reuelation of the sonnes of God Verse 19. Doct. The creature faileth and laboureth vnder a great burden and bondage of mutabilitie against the naturall inclination of it Verse 20. Doct. The creature shall be freed from corruption into Glory Verse 21. Doct. The children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the redemption of their bodies from the same Verse 23. Doct. Hope is a certaine expectation of eternall life with patience expectation Verse 24 25. Doct. 1. God helpeth his children in trouble by his Spirit Verse 26. Doct. 2. Ability to pray is not of our selues but the holy Spirit Doct. 1. God knoweth and approueth the prayers of his Saints Verse 27. Doct. 2. The way to haue our prayers heard is to pray according to Gods will Doct. All afflictions further the good of Gods children Verse 28. Doct. All such as are elected are predestinated to be conformed vnto Christ Verse 29. Doct. The way from Predestination to Glorification is by Vocation and Iustification Verse 30. Doct. Nothing can hurt them for or with whom God is Verse 31. Doct. To whomsoeuer God giues Christ he giues all good things Verse 32. Doct. No accusations can hurt or preuaile against them whom God iustifieth Verse 33. Doct. Those whom Christ dyed for can not be condemned Verse 34. Doct. The Diuell with all his complices cannot separate vs from Christs loue Verse 35. Doct. True Christians are alwaies in danger and ready to die for Christs sake Verse 36. Doct. 1. In all Afflictions Gods children obtaine a Noble victory Verse 37. Doct. 2. Christ is the Cause of our constancy and victory in time of trouble Doct. 1. Gods loue can neuer faile to his Church Verse 38 39. Doct. 2. All other estates and things in this life are vncertaine onely the estate of Gods children is certaine CHAP IX Doct. 1. MInisters are to speake the truth though it displease yet with sobriety of wisedome Verse 1. Doct. 2. It is lawful for Christians in due time cause maner to sweare Doct. 3. They which sweare must sweare by God Doct. 4. A mans conscience beares witnesse of all his words and thoughts either with him or against him Doct. The children of God grieue for the hardnes of heart and condemnation of the wicked Verse 2. Doct. Wee ought to redeeme the saluation of our very enemies with the losse of heauenly ioyes to our selues rather then Christ should lose his glory Verse 3. Doct. 1. The Iewes were a most honourable people Verse 4 5. Doct. 2. The Iewes are not to be hated but to be loued Doct. The promises of God are sure Verse 6. Doct. All beleeuers are the children and seed to which belong the promises Verse 7 8 9. Doct. Where nature is common and alike there grace makes a difference Verse 10. Doct. 1. The Election or Reprobation of men is before they are borne or haue done good or euill Verse 11 12 13 Doct. 2. The purpose of Gods Election and Reprobation is not of workes but of the will of God Doct. 3. The Predestination of God is sure Doct. Though God saue some and condemne others yet he is iust Verse 14 15 16 Doct. 1. Hearers are to receiue nothing but that which is signed and sealed by the hand of God Verse 17. Doct. 2. God is not vniust in reprobating sinfull men to shew his power Doct. The will of God is the cause of Election and Reprobation Verse 18. Doct. The will of God is distinguished to be his secret will or his reuealed will Verse 19. Doct. Corrupt man is not to dispute against God about his Iudgements Verse 20. Doct. 1. Both the Elect and Reprobate are Gods vessels Verse 22. Doct. 2. God is patient towards sinners and Reprobates Doct. 3. The Scriptures describe God angry with sinners Doct. 4. God suffers Reprobates for the manifestation of his wrath and power Doct. The wrath of God shewed on the Reprobates doth amplifie and commend his mercy to the elect Verse 23. Doct. They which are effectually called are elect vessels of glory Verse 24. Doct. The Calling of the Gentiles to the state of grace and saluation was long agoe foretold by the Prophets Verse 25 26. Doct. But a remnant of the multitude of the Iewes shall be saued Verse 27 28 29 Doct. None can be iustified in the sight of God by a righteousnes of their owne making Verse 30 31. Doct. Christ is a Rocke of offence to them which beleeue not nor repent Verse 32 33. CHAP. X. Doct. MInisters are not only to exhort their people to obedience but also to pray for them Verse 1. Doct. Zeale if it be not according to knowledge is not acceptable to God Verse 2. Doct. Ignorance breeds Pride and Contempt Verse 3. Doct. God gaue the Law in writing to bring men to Christ Verse 4. Doct. Faith not the Law makes vs certaine of our saluation before God Verse 5 6 7 8. Doct. Faith and Confession are necessary to saluation Verse 9 10. Doct. He that beleeueth is sure to be saued Verse 11. Doct. The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Verse 12. Doct. God will saue all such which call vpon him Verse 13. Doct. Without the preaching of the Gospell there is ordinarily no saluation Verse 14. Doct. Nothing should be so welcome as the preaching and preachers of the Gospell Verse 15. Doct. When the Gospell
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
now feeles it is likely hee would neuer haue committed that villany Mortification is tedious but heauen is sweet Men are content to goe all day after their hounds and hawkes to endure hunger thirst c. for their pleasure and what get they in the end some silly creature that is scarce worth the hauing But Heauen is worth the hauing refuse not a short labour for the obtaining so infinite a reward VERSE 14. For as many as are led by the Spirit of God are the sonnes of God THe latter part of the verse going before is here prooued namely that such as mortifie the deeds of the bodie by the Spirit shall liue The argument is taken from the proper subiect of the life before spoken of that is the sonnes of God Thus The Sonnes of God shall liue But they which mortifie c. are the sonnes of God Therefore they shall liue The Minor is proued thus They which are led by the Spirit are the sons of God But they which mortifie c. are led by the Spirit Therfore As many as are led by the Spirit that is by the holy Ghost Led Those things are said to be led which are mooued by a superiour instinct a Aquin. in locū which is either Common or Proper of the common all men the Reprobate yea beasts are partakers The beasts come to Adam b Gen. 2.19 to Noah c Gen. 7.8,9 the Beare slaies the Children d 2. Reg. 2.24 the Lyon the old Prophet e 1. Reg. 13.24 by this common instinct The proper is that whereby the elect children of God are mooued to beleeue repent c. This is here meant Are led Not furiously but mildely and familiarly not as bruite beasts but as reasonable creatures Not as though we doe nothing but lest we should doe no good thing we are actuated by the good spirit that we may doe Neither are we led violently and against our will but willingly and yet were we not willing before we were led but in the leading made willing to be led so willing that when God hath once breathed his grace vnto vs we cannot resist but earnestly desire to bee led And yet is not the nature of the will ouerthrowne nor naturally so determined to one side that as heauie things mooue downeward by an inward beginning so the will absolutely can only affect this one thing But as Orators by their Eloquence doe rule in the minde of their Auditours so God much more effectually drawes vs to desire Christ and affect the Gospell If a couetous man were offered to take what hee would of a heape of Gold no man doubts but hee would gladly embrace such occasion though simply and absolutely it were in his power to refuse it So our heauenly Father doth so commodiously shew vs the Riches of his Grace so louingly doth he inuite vs to receiue it and so aptly doth hee exhort vs that he doth perswade vs without any impairing of our wills so a Beast with prouender Children with Nuts and euery one is led or drawne by his pleasure We are then led being willing not before but after grace receiued Are the Sonnes of God not making vs such but declaring vs to be such The Sonnes that is Children as verse 16. for sonnes and daughters are in the Couenant doctrine They which follow and obey the counsell prescriptions and precepts of the Spirit are the sonnes of God Ioh. 1.12 Ioh. 6.45 1. Ioh. 3.9 Now it is the Spirit which workes faith teaches and begets vs. Vse 1. Take knowledge of thy Impotency to good things without the spirit As a guide to a blinde man or as a Nurses finger to a little Childe so is the Spirit to vs without the which we can neither discerne or walke in the good way Without the Spirit wee catch many a knocke by stumbling and falling at euery sinne As therefore the little childe when it would first goe reaches for the Nurses hand so craue thou the Spirit to bee led into the knowledge and practice of the Truth The Israelites that would presently goe towards Canaan without Moses were all slaine Num. 14.45 so is it not safe to attempt any thing without the Spirit which is to bee our Counsellour and to vs as the piller of the Cloud was to the Israelites the Rule of their marching and pitching their tents Vse 2. If thou yeeldest thy selfe and thy reason and affections to he led by the Spirit thou art the Child of God so cōtrarily which that thou mayst the better discerne obserue 2. things first the way wherein Secondly the minde wherewith thou walkest First Are drunkennesse whoredome c. thy waies who led thee into these waies The Spirit no the Diuell leades thee for these are his waies Are Faith Repentance Humility c. thy wayes How camest thou into these wayes The diuell would neuer bring thee into them nor thy selfe neuer haue chosen them Surely if these bee thy waies thou art led by the holy Spirit whose waies these are Secondly what is thy minde Doest thou walke in the way of Prayer hearing the Word Repentance c. willingly and cheerefully Thou art then led by the Spirit for though we may be found in these wayes yet if we walke in them as a Beare is drawne to the stake we are not led in them by the Spirit for the Spirit makes vs delight in such things Euery thing liues according to the breeding water-fowles are euer paddling in the water Land-fowles are feeding on the dry ground So if thou hast a spirituall breeding all thy delight will be in spirituall things if a carnall onely then in carnall VERSE 15. For yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of Adoption whereby we cry Abba Father IN this verse the Apostle prooues that those which are led by the Spirit are the children of God by an effect of the Spirit in them which is to call God Father Which is amplified by an opposition of their former estate which was an estate of seruile feare As if he should say by an Occupation It may bee you feare in regard of sinne inhabiting But the profiting you haue made is not in the addition of such slauish feare wherwith formerly you were possessed but that which you haue now receiued is a more excellent effect of the same Spirit which is the Grace of Adoption Heere two effects of the Holy Ghost are opposed for in some the Spirit workes feare in other loue and assurance and first feare then assurance that we may stirred vp to seek assurance Feare the signe of the spirit of bondage Confidence and assurance in God as a Father the proper effect of the Spirit of Adoption You haue not receiued the spirit of bondage Paraeus Not the Diuell nor the Law as some haue interpreted but the Holy Ghost To feare Seruilely Againe that is yet still or more
is the Spirit maketh Intercession for vs that is teacheth vs to make Intercession According to his will as it is reuealed in his Word doctrine The way to haue our Prayers heard is to pray according to Gods will 1. Ioh. 5.14 Iam. 4.3 Vse 1. Wicked men shall not bee heard to their benefite Prou. 28.9 The Prayer of a wicked man is abominable He heard the Iewes when they cursed themselues saying His bloud be vpon vs but he onely approues the prayers of his children A wicked man can haue no hope to bee heard for whosoeuer remembers that free will not doe that which hee hath heard must needs distrust to receiue that which hee asketh When our good life agreeth with our good words then is there confidence and lowd crying in the eares of God Vse 2. Wouldest thou be heard Aske then those things which are according to Gods will not thine owne In Prayer it is a great grace to renounce our owne wils And he doubtlesse is the best seruant that desireth not to heare that which he will but which willeth that which he heareth Submit thy will to Gods for better knowes the Physicion what 's fit for the sick man then himselfe If thou askest any thing either thou shalt haue it or if thou hast it not it is not expedient for thee to haue it and then GOD doth not thy will that hee may doe his owne for thy good VERSE 28. And wee know that all things worke together for good to them that loue God to them who are called according to his purpose HEre is a new argument to comfort and encourage vs vnder the Crosse taken from the profit the Crosse brings The Crosse tends to our Good to further vs to godlinesse and the Kingdome of Heauen therefore wee may not bee discouraged In this Verse are two things 1. A Proposition All things worke together for them which loue God 2. The proofe which is double 1. From the experience of all Saints We know 2. From a description of them which loue God they are the Called according to Gods purpose We know The wicked knowe not this secret As the Philistims vnderstood not Samsons Riddle but wee know the Crosse is a help All things Aquinas ante â—um Aug. lâ—b de cor gra c. 1. Euen sinnes because from their fals Gods Children arise more warie and carefull The best things of the wicked euen their prayers turne to their hurt the worst of the godly euen their sinnes turne to their Good Satan then gets nothing in the end by tempting vs to sinne but the greater ouerthrow of his owne Kingdome I dare not say that this is the meaning of these words For sinnes indeed turne to the good but worke not the good of Gods children as afflictions doe For sinne is not appointed to be done as the Crosse is appointed to be suffered neither can it be said that sinne is sanctified to this purpose as are afflictions Here properly by All things is meant all Aduerse things Worke together not inuicem betweene themselues but together with God Not of their owne nature for so they doe not co-operate but contra-operate but beeing sanctified by God Ansel and therefore one takes the Verbe passiuely are wrought for indeede take away God and afflictions worke to our hurt For Good That is the chiefe good Eternall life To them which loue God So are Gods children described for it is proper to children to loue and obey their Father To them which are called according to his purpose That is God hath purposed the saluation of his children hath chosen and called them vnto it therefore it must needs bee that afflictions comming from God must further them to eternall life Otherwise he should do that which should hinder and crosse his owne purpose which is not done by wise men much lesse by our most wise God doctrine All Afflictions further the good of Gods children Psal 119.71 1. Pet. 1.6,7 3.17 4.19 2. Cor. 4.17 Iosephs afflictions furthered Gods purpose of honouring him Gen. 50.20 and Pauls afflictions furthered the cause of the Gospell Phil. 1.12 Vse 1. The admirable power and goodnesse of God is here noted that he can and doth ouerrule the nature of euil things so as to make them serue for much good yea to bring good out of them as he brought light out of darknes He can sweeten these bitter waters As the Apothecary of poison makes Triacle to driue out poison So can God make the poison of afflictions which in themselues are the curse of the Law to driue out the poison of sinne God makes afflictions worke to our good in two respects 1. Of Sinne. 2. Of Grace 1. Of Sinne two wayes First to preuent it Secondly to cure it 1. A Physicion opens a veine not onely to cure but many times to preuent a disease God knowes our disposition Hee sees that many times wee are inclined to Pride Vncleannesse Couetousnesse Reuenge Now that wee should not fall into these hee sends vs losses in our goods sicknesse in our bodies c. whereby wee are kept and bridled from that which otherwise we would commit 2. Sinne also is cured by afflictions The bloud of Christ indeede hath onely this vertue but afflictions are said so to doe because they driue vs to seeke the cure being therefore called the medicine of the soule They are of the best nature which are wonne by loue but ten to one are brought to goodnesse by afflictions Meliores sunt quos ducit amor sed plures sunt quos corrigit timor Aug. Luk. 15.17 In prosperitie we grow rusty The Crosse is Gods file to make vs bright The Prodigall in prosperitie forgets himselfe but hauing gone to schoole to the Hogs-trough he comes to himselfe So did fellowship with the beasts teach Nabuchadnezzar humilitie and the Dungeon Manasses true Religion who in their prosperity were proud and irreligious The Crosse is also a preseruatiue of Grace In prosperitie we are dull and drowsie as a man comming from a Feast is heauy sleepy A Romane Captain said that his armie neuer stood in worse termes then when he had peace So in prospetie is our greatest danger then haue wee least minde of God then do we least feare pray seldomest coldest are soonest ouertaken with pride couetousnesse vncleannesse hypocrisie Aduersitie is a quickner stirres vp to Prayer Repentance and all holy duties It is noted of Salomon that of all the Kings of Iuda he fell foulest because hee had most prosperitie That God might not loose vs and we lose his grace hee sends vs aduersitie As the Starres shine brightest in the night so the graces of Gods Spirit in affliction Vse 2. The Affliction which is to the godly a help to heauen is to a wicked man the fore-runner of hellish torments as in the deluge the water that bore vp the Arke drowned the wicked of those times Vnder the Crosse the godly
regard good or bad men all are alike vnto them They after a stupid maner consider not a mans gifts but a gay coate or a gold ring they walke without obseruation 2. Some will consider their neighbour and their gifts how they are qualified and spend their liues but as the diuell considers the seruants of God to mischiefe them These are enuious persons most grieuous sinners Enuy is noted by the Fathers to be the worst of all sinnes and therefore one of them saith Greg. Mag. li. 5. cap. 34. that indeed in other sinnes the Diuell powres his poyson into men but when he workes vpon an enuious man he shakes his bowels as when we would haue dregges and all we shagge and shake the vessell vp and downe Beware of this sinne it seldome obtaineth pardon As it is the worst of sinnes so the iustest as a Viper eating out the bowels where it is bred Hieron in cap. 5. epist ad Galat. 3. Some consider the good but not those which are better then themselues only looking at their inferiours as the Pharisee pickes out the Publican for comparison This consideration breeds not a striuing vnto more godlinesse but a spirituall sloth If thou be a Magistrate or Minister or common Christian it may be there are some inferiour vnto thee in good abilities but looke thou vpon the best and striue to attaine to them If beneuolence be to be gathered for the poore follow not him that giues least but weighing thy ability proportion them who are most liberall Occupat extremum scabies It is a shame to be in the lagge striue to be formost As the light of the Sunne drawes men out to their labour and businesse so if thou hast a neighbour shinning as a starre in grace let his light draw thee to please God VERSE 12. Now if the fall of them be the Riches of the world and the diminishing of them Or decay or losse the riches of the Gentiles How much more their fulnesse IN this verse is the second Argument to proue the calling of the Iewes taken from the effect of such their calling namely the profite and benefite comming thereby to the world If the fall The word signifies Fault as well as Fall and so reade the Vulgar and the Ancient expounding Fall infidelity and then the meaning is If their infidelitie much more their faith there is no difference in the sense if you say Fault but Fall or Ruine is better so is it the same with Diminishing their fall that is from their excellent estate their Casheering as you may say The Riches Not Temporall but Spirituall as the Gospell Faith Repentance c. Of the World By World is meant all Nations beside the Iewes for when the Iewish Church stood there could no stone be hewed for a Spirituall Temple but in Iury nor any pearle found but at Ierusalem but now God casts his bounty ouer all the world which was before in comparison of Iewry a waste wildernesse The Diminishing Not the paucity of beleeuers meaning the Apostles as though when they shall be called they should be all Preachers with Enoch and Elias for the conuersion of the world for that shall not need in as much as the Iews shal not be called till the fulnesse of the Gentiles be come in but their inferiority their abasing they being thrust as we may say into the lowest forme their lessening in account with God Of the Gentiles the same with World as before Their fulnesse That is abundance multitude in comparison of their present fewnesse receiâ—ing the Gospel as when much of a thing is in a vessell we say it is full The Argument is thus framed and conceiued as Caluine obserueth Whatsoeuer is profitable for the world or Church God will doe but the conuersion of the Iewes Nation will be exceeding profitable The Proposition is grounded vpon the exceeding goodnesse of God the Minor is proued in the text from the lesse to the greater thus If their casting out be profitable much more their calling home for if that which is euill and workes by accident doe good then that which is good will much more working naturally and by it selfe But the first is true as experience hath proued therefore the second doctrine The generall calling of the Iewes shall be the inriching of the world Which so much the more appeares by Pauls manner of setting it downe How much more as if he admired it and were not able to expresse or conceiue Some learned men apply hither Esay 24.21 Ezech. 38.8 and Reuel 21. I confesse I can bring no plaine place to back this But Pauls owne authority is sufficient because wee know hee wrote by the Spirit Vse 1. God makes all mutations and changes of States and Kingdomes to serue to the good of the Elect If the Iewes stand it is good so is it if they fall and shall bee in their rising againe The prosperity of Egypt shall serue the good of Abraham the Destruction of Egypt the good of his children All his wayes are good to such as keepe his Testimonies Psal 25.10 Vse 2. The Conuersion of the Iewes shall bee the riches of the world The more receiue of the treasures of Gods grace the greater is euery ones part so is it not in the treasure of Princes If the King bestow a thousand pound vpon one man it is a great gift if vpon two it is the lesse to each by halfe if vpon a thousand it is but a small matter to euery one But in Gods treasures multitude of partakers diminish not but increase anothers part The more drinke of the waters of life the more floweth the fountaine the more the merrier Where two or three are gathered together there is Christ but where more there he is the more gratiously If thou beest alone thou shalt not want grace but thou shalt haue more if the number increase The prayer of one auaileth much how much more the prayers of many righteous Vis vnita fortior Force vnited is the stronger Many streames make a great riuer many drops a great floud many sparkes a great flame How might wee preuaile with God if our whole people would ioyne with one minde and affection in the seruice of God If our Brownists would leaue their corners where some few silly ones of them meete and ioyne with vs wee might both be bettered Grieue not to see the number of professors and hearers of the Word increase it is no mans losse but euery mans aduantage Helpe and further the conuersion of others so shall we haue the more to giue counsell and good example to pray for one another and to prouoke vnto godlinesse Company oft times drawes vs on to doe that cheerefully which alone wee haue no courage to meddle with all When we haue no stomacke company oft-times sets vs on feeding euen a iade which is dull alone goes cheerefully in company Vse 3. The Gospell Faith Repentance