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
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
as if he should say the Holy Ghost doth not still lead you as seruants to feare by the preaching of the Law for not obeying it For the preaching of the Law is the true cause of seruile not filiall feare And here the Apostle alludes I take it to the time of the Law and the giuing of the same But you haue receiued the Spirit of Adoption He should haue said of Liberty but hee saith more of Adoption for Children are free Children are either Naturall or Adopted Naturall so the holy Child Iesus is the onely Sonne of God Adopted so are we the sonnes of God Adoption is a lawfull Act imitating nature found out for the comfort of them which haue no children Adoption and Arrogation which are Termes of the Ciuill Law differ Adoption is of those which are vnder the rule of others Arrogation is of them which are sui iuris The Holy Ghost is called the Spirit of Adoption because it works both it and the sense of it in vs. In whom That is by whom whereby We cry not say for so may a Reprobate but Crying notes affection Abba Father Abba is an Hebrew or Syrian word which signifies Father Father is added in Greeke either to note the Sanctification of all Languages a Chrysost or of all people Iewes and Gentiles b Anselm or a double paternity of all by Creation of the Elect by Grace c Lyra. or earnestnesse in calling vpon God d Martyr or an Exposition as Abba that is to say Father e Beza The sense The Regenerate might obiect Wee feele the Spirit working feare in vs But saith the Apostle you haue also the Assurance of Adoption They which haue onely the Spirit of bondage are driuen by feare you by the Spirit of Adoption are led by loue doctrine The Regenerate haue the Spirit of Adoption whereby their feare is moderated and they enabled to cry Abba Father Gal. 4.6 Vse 1. In all the Elect which are of yeeres of discretion the spirit doth worke the Slauish Feare before the filiall assurance as appeares in that example of the Iewes in the Acts Act 2.37 who first are terrified and after comforted in assurance of forgiuenesse All are brought to this exigent more or lesse that they may acknowledge they stand in neede of Christ and be stirred vp to seeke him Such as were neuer afrayd were neuer assured Didst thou neuer feele the sting of an accusing Conscience terrifying thee though thou hast beene a lewd wretch Surely Iudas was neerer Heauen then thou and to this thou must come before thou canst haue the Comfort of a Sonne For as the needle makes way for the thread so feare for comfort the spirit of bondage for the Spirit of Adoption Vse 2. The preaching of the Law without the Spirit hath no power to strike feare into vs when thou art terrified it is the Spirit that so applies the Law either to bring thee to Christ or to despayre and euerlasting Confusion Vse 3. As none haue the Spirit of Adoption which haue not had the spirit of bondage So many haue the spirit of bondage which haue not the Spirit of Adoption Note this Many doe diligently resort to the hearing of the Word and are afraide to doe otherwaies they deale Iustly liue temperately c. and dare not deale falsely or riotously c. and yet are not Regenerate Why What is it makes them doe thus Only Feare They haue the spirit of bondage they are afraid of Hell and hence comes this obedience which is onely slauish But if they doe not these things for the loue of Iustice also they cannot be saued neither their obedience accepted The Children of GOD feare hell but their obedience comes more from Loue then from Feare Yea though there were no Diuell Hell Iudge to be feared yet would they obey the commandements of their God and their feare is also moderated by Faith whereby they beleeue the pardon of their sinnes and obtaine this priuiledge to be the Sonnes of God The estate of a Sonne is discerned by Confidence in Prayer Such a one is able notwithstanding feare to cry Abba Father He that can I say not speake the words with a lowd voice for so may a Parrat or Hypocrite Mat. 7.21 but cry with intention of heart as well as contention of voice and can come into the presence of God as a child into the presence of the Father hath the Spirit of Adoption This is wonderfull hard to doe As for Instance Thou feelest Corruption rebelling thou remembrest how thou hast actually transgressed aboue number thou hearest the threatnings of the Law thou knowest that God is of pure eyes and most iust hence thou fearest and art almost confounded Canst thou in this Conflict turne thy selfe to God as to thy gracious Father and that with confidence of his mercie Thou hast a certaine signe of thy Adoption For in such estate our Nature is to flye from God as Adam but to embrace God euen then when wee are so terrified is the worke of the Spirit by Faith Canst thou with a childes affection cry Abba Father I dare vndertake that God cannot but shew himselfe as a Father in hauing compassion What earthly Father could despise the voice of his Child falne into danger Much more will our Heauenly Father regard the cry of his children In a fearfull estate then are they which neuer pray or as Hypocrites onely with the mouth and not with the heart Thou callest vpon God with Abba Father Remember that wicked children are a dishonour to their Parents Degenerate not thou from the Nobility of thy Father whose honour it is to haue godly children If thou callest God Father 1. Pet. 1.17 then passe thy time with feare and care to obey him Vse 5. This ouerthrowes the Popish manner of Praying as Blessed Virgin Holy Mother of God help vs. Saint Peter helpe vs c. From what Spirit should wee thinke these prayers come Luke 15.18 Not from Gods for that teacheth to cry Abba Father The Prodigall Sonne saith I 'le goe to my Father and say to my Father and his Father meetes him Hee had an Elder brother and knew many seruants but he seeks onely to his Father VERSE 16. The Spirit it selfe beareth witnesse with our spirit that we are the Children of God THe Sonnes of God cry Abba Father here is the Ground of such praying which is the witnesse of the Spirit with our spirits that we are the Children of God This is the very roote from whence springeth confidence in Prayer to God and the more or lesse wee heare and feele this witnesse the more or lesse assurance haue we and boldnesse in Prayer Here are two things 1. The witnesses which are two 1. Gods Spirit which performes two Offices 1. It seales vp our hearts in assurance that we are Children then it opens our mouthes to pray 2. Our Spirit which is our Regenerate part
likewise helpeth or rather to hope not onely hope helpeth but also the Spirit The Spirit not good Angell a Lyra. nor spirituall man as the Minister b Iam. 5.14 sic Chrysost tract 6. in Iohannem nor spirituall grace c Ambros nor Charitie d August but the Holy Ghost Helpeth As the Nurse helpeth the little child vpholding it by the sleeue or as an old man is vpholden by his Staffe e Pareus or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna subleuet Beza well translated also helpeth beeing a Metaphor taken from one that is to lift a great weight and beeing too weake another claspeth hands with him and helpeth him so the Spirit is ready to relieue vs vnder the great burthen of the Crosse Our Infirmities Not of praying though the Spirit doth help that infirmitie nor of practice to doe good but infirmitie to suffer euill not perturbations onely which arise from infirmity but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs our Infirmities that is vs which are weake The Crosse is a heauy burden wee are weake the Spirit helpes vs to carry it as Simon helped Christ doctrine God helpeth his children in trouble by his Spirit So promised Ioh. 14.16 made good by Pauls experience 2. Cor. 4.8 which was by the Spirit Verse 13. Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse it is so heauy as in pouertie not to murmure complaine or to seeke vnlawfull shifts to helpe our selues There are two speciall Reasons why we are too weake to beare the Crosse 1. The Crosse is a part of the Curse which is intolerable though it be sanctified and lightened to Gods children 2. Our sinfulnesse makes vs weake An ill Conscience enfeebles vs makes very cowards of vs. Iustine Martyr when he was a Heathen iudged by the fortitude and magnanimity of Christians in suffering that they could not bee subiect to vile affections Where a good Conscience is there wants no courage in suffering If the Diuell can make vs wound our Consciences by committing sinne then hee will easily driue vs either to murmure or blaspheme or despaire vnder the Crosse Q. But doe not many wicked men patiently beare paines and death it selfe A. No stoutly they doe but patiently they doe not It is not laudable patience but miserable hardnesse and stupiditie As Nabal dyed 1. Sam. 25.37 his heart being as a stone insensible of good or ill So also dyed the wretch that murdered Henry 4. the French King Vse 2. Let none bee confident in their owne strength wee are weake and Peter is an example He bragged that he would not deny Christ nay though all other forsooke him yet he would sticke to him and dye at his foote And yet a silly Damsell with one word put him by his resolution Mat. 26. This appeared also in the example of Doctor Pendleton as may bee read in the Booke of Martyrs Fox Acts and Monuments 1362. Censure not thy Brother for some weaknesse vnder the Crosse nor say If I had beene in his case I would not haue done so or so Thou also art weake and of thy selfe art nothing without the Spirit Vse 3. Beware of Securitie Fore-thinke of the Crosse and prouide for it Sudden troubles and vnpremeditate are the more grieuous ouerwhelming as the breach of a high wal oppresseth vnawares In the day of peace prepare for battell A faire day makes vs to be taken in a storm many times without our Cloakes Thinke therfore of losses aforehand of burning of houses burying of Children Husband Wife c. Thus did Iob for want of this Iob 3 25. wee heare many in the day of trouble complaining O I neuer lookt to haue seene this day c. Didst thou not It was thy fault If a man goe to Sea should he not looke for tempests Vse 4. The Spirit helpeth our infirmities The Vnregenerate shall bee sure of trouble without comfort The Regenerate of comfort in Trouble God will either mitigate their paines or strengthen them to beare or quite take them away No man will lay so much weight vpon his Horse as shall breake his backe Much more will God be carefull of his children yea as hee will not suffer them to bee tempted aboue their strength so he will giue an issue and deliuerance in due time 1. Cor. 10.10 We shall not haue one blowe or fit more then we are able to beare He that can endure but three fits shall not haue the fourth * Non quarto die pati permittetur qui scitur vltra non posse quam triduo tolerare Ambrosius Vse 5. If thou hast deliuerance out of trouble ascribe it not to thy selfe saying I rub'd out I pluck't vp a good heart got out Acknowledge the praise to God which helped thee Vse 6. Grieue not the Spirit by which thou art helped If thou shalt prouoke him by thy sinnes how canst thou expect his helpe Make him so familiar now by thy carefull obedience that he be not a stranger to thee in the day of thy trouble Verse 26. For wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered THe Spirit is a principall helpe in the Crosse and one of the principallest meanes whereby the Spirit helpes vs is by teaching vs to pray which is shewed in these words Where we haue three things First our Ignorance and impotency to pray Secondly from whence wee be made able Thirdly the successe and fruit of such prayers they are acceptable The two first are in these words which we will handle together The third is in the 27. verse It is a great cheering of the heart in the Crosse if we can pray but alas wee know not what to pray we ought to know but we do not either in regard of matter or manner But the Spirit August that is the Holy-Ghost maketh intercession for vs not is our Intercessor but maketh vs to pray So the Spirit cryeth Abba Father Gal. 4.6 not that the Holy Ghost cryeth but teacheth vs to cry Christ and the Spirit are as the Master of Requests but in different manner Christ by the power of his merit the Holy Ghost by the efficacy of operation in vs. As a Schoolemaster with his Schollers so dealeth the Holy Ghost with vs stirring vs vp to pray and prompting vs with sighes grones and words fitting For vs For our profit Aquinas Beza With sighes that cannot be expressed For their greatnesse for as there is a ioy vnspeakeable 1. Pet. 1. So also a sorrow and earnest desire in the Saints not to be vttered Rather for their littlenesse both because we scarce feele them and know not what our hearts meane and this is the fittest because of that which followeth Toletus Hee which searcheth
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
of God and goldlinesse as they came into the world Olde age will steale vpon thee Before it comes learne to liue well when it is come learne to dye well nay alwaies meditate thou of death it will cut the combe of thy pride and make thee neither to glut thy selfe with pleasure nor to be greedy of the world For thou must Dye And I counsell thee to dye quickly vnto Sinne that thou mayst liue euer in righteousnes and euerlasting glory But the Spirit is life for righteousnesse sake Now of the Correction Where wee haue 1. The Thing Life 2. The Illustration 1. By the Subiect The Spirit 2. By the Signe For Righteousnesse sake But the Spirit The Regenerate Spirit say some a Chrys The Regenerating Spirit say b Martyr Aretius others but in my opinion it is better taken for the c Beza Soule because so it holds best correspondence with the words of the Concession yet if we so take it both the other must be supposed For hee meanes such a soule as is Regenerate by the Spirit Is life If Spirit be taken for the Regenerate part Then is made to liue If for the Holy Ghost then quickneth and maketh to liue if of the soule then Is life signifieth liueth for euer For Righteousnesse sake of Christ Imputed to vs Inchoated in vs. That the Cause this the Signe of this life doctrine Though the bodies of the Regenerate be subiect to mortalitie and death yet their soules are not but they doe now liue and shall for euer for Righteousnesse sake Gal. 2.20 Stephen dying saith Lord Iesus receiue my Spirit Act. 5.59 This is confirmed also by the desire of all the faithfull Abrahā is said to be gathered to his Fathers Gen. 25.8 not his body for they were buried in Chaldea he in Canaan but his soule Vse 1. This Confutes beastly Epicures and Atheists who hold a death of the Soule Of which number was I thinke that Lymb of the Pope or of the Diuell which you will the Cardinall of Burbon who said he would not giue his part in Paris for his part in Paradise Vse 2. Thou art pressed with the weight of Sinne Bee of good Comfort Though Sinne cling about thee as Iuy yet by the Spirit of God thy Soule shall liue yea then more when thy Body dyes Iohn 3.36 We are not called forth by that Spirit to destruction but to victory Thou hast euen here euerlasting life And truly hee that hath it not here in the inchoation of it shall neuer haue it in Heauen in the perfection of it This is that which enables vs to ouercome the feare of death Wicked men are afrayd to dye yea they would liue here for euer because they haue no assurance that when they dye their soules shall ascend into Heauen But Gods Children though they feare death yet they ouercome that Feare and desire to dye being well assured that by death their soule as a Captiue shall be deliuered out of Prison and as a Bird escape out of the Cage of the Body into the celestiall Paradise as the Soule of Lazarus not so the soule of Diues which went into euerlasting tormenting flames Vse 3 There are Liuing Soules and there are Dead soules That Soule which hath the Spirit of Christ is a Liuing soule that which hath it not is a Dead soule For as the Soule is necessary to the life of the Body so the holy Spirit to the life of the Soule As the body without the Soule is dead from naturall Actions so the Soule without Christs Spirit from spirituall The Body dyes when the Soule leaues it The Soule dyes when God leaues It Bernard There are two Mansions or Roomes of the Soule The lower which it gouernes which is the Body the vpper wherein it resteth which is God She quickneth the Body God quickneth her She is better then the body God is better then she Therefore Paul saith that widowes liuing in pleasure are dead while they liue 1. Tim. 5.6 Dead not concerning the substance of liuing but the Quality not that they should not be but not be blessed Looke now to thy Soule is it dead or aliue Life of the body is discerned by sense and motion so in Proportion that of the Soule What knowledge hast thou of Spiritual things What taste and delight hast thou in the things of God Dost thou heare and feele that which is spoken out of the Word If not thou art Dead He that is onely asleepe by great noyse and blowes may be wakened Thou art not by the trumpet of the Word nor by the scourge or diuers crosses Certainly thou art dead Art thou starke and stiffe not stirring hand or foote in any good duty Alas thou art dead yea hee is not more dead that is put into his graue then thou art Thou feelest it not The more miserable art thou Thou shalt feele it and when thou dyest before thy Executors can carry thy body to the Graue thy soule shall bee carried to hell by the Diuell Hence is it that the Death of the wicked is called a very ill death We lament the bodily death of our Friends here is cause of lamentation when their soules dye also If a house be burnt with the goods all haue compassion but if the Owner also his Wife and Children be consumed with the fire wee cry out Alas So when the soule and all perishes here is matter of griefe For this as many thinke was Dauids mourning for Absalon 2. Sam. 18.33 because as his body hung fearefully on the tree so his soule might hang in hell for ought hee knew O what a sweet Comfort is it ouer our Friends departed if they haue dyed well with tokens of Grace Labour thou for such a death and be carefull for thy soule A dead body is a gastly thing to behold a thousand times more vgly if it could be discerned with bodily eyes is a dead soule such is euen like the Diuell VERSE 11. But if the Spirit of him which raised vp Iesus from the Dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies e Or because of his Spirit by his Spirit that dwelleth in you THe second Consolation in this Verse As the former shewed the happinesse of the Godly in regard of their soules so this in regard of their bodies and it is inferred by an Occupation from the words of the 10. Verse thus I confesse Paul might some say that the soule liues but the Body is turned to dust and perisheth Nay saith Paul Euen the body shall be raised vp and quickned that the Regenerate may be happy in body and soule These words haue two parts 1. A supposition If the Spirit c. dwell in you 2. A Conclusion Hee that raised vp Christ c. If This Conditionall is not to be taken as if the Apostle doubtingly did suspend his Iudgement or call into
question their hauing the Spirit but as taking it granted both that Christ is risen and that they haue the Spirit so our Sauiour Ioh. 14.15 If you loue me keepe my commandements not doubting of their loue but from thence vrging their obedience Two things are supposed 1. That the Spirit of God is in them 2. That Christ is risen by the power of the holy Holy Ghost Verse 9. Of the former of these before The later is a part of the Creed which I purpose not to runne into at this time The Conclusion declareth the Argument Thus If the Spirit of God be in you then the Spirit will quicken your mortall bodies But the Spirit of God is in you as hath been declared Therefore c. The Consequence is proued from the like The Spirit hath raised vp Christ therefore will it you being his members Here two things 1. The Action Quickning 2. The Amplification 1. From the Efficient God described by an Effect The Raising vp of Christ 2. The Subiect Quickened Your mortall bodies 3. The Condition of them whose mortall bodies shall be quickned Theirs in whom the Spirit dwelleth He that raised that is the Father so the Soune so the Holy Ghost raised Christ it was the worke of the whole Trinitie who in workes without are vndiuided Shall quicken Not raise for the wicked shall bee raised but they shall not be quickned as the Godly namely with a Spirituall life And yet Paul saith 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aline vsing the same word which heere But the Answere is that All may bee taken distributiuely thus As many as are in Adam dye and as many as are in Christ shall bee made aliue Hee saith All and All to shew that none dye but in Adam and none are made aliue but in Christ Your mortall bodies Aug. Epist 57. Dard. that is soules dead in sinne say some a Piscator but that 's too hard Your mortified bodies say others b Sarcerius but better your mortall that is your base vile bodies subiect to dying They shall be quickened That is their naturall body shall rise a Spirituall c 1. Cor. 15.44 and their mortall shall put on immortalitie d 1. Cor. 15.54 so that they shall haue no death nor mortalitie e Vt non solum non sint mortua sed ne mortalia Anselm Your euen your as it is in the Greeke By that his Spirit which dwelleth in you That is by reason of their vnion with Christ through the Spirit All that are Regenerate shall in the power of Christs Resurrection be raised by his Spirit that dwelleth in them Luke 20.35,36 Ioh. 6.40 1. Cor. 15.20,21,22,23 Here haue we an Argument against the seeming impossibilitie of the Resurrection The Sadduces account it vnreasonable * Mark 12.18 The Philosophers Ridiculous f Act. 17.18 Hymeneus and Phyletus said it was past g 2. Tim. 2.18 and many yet doubt of it To all which I say Consider the Author and cease to Doubt Paul illustrates it by naturall things As Wheat dyes and riseth i 1. Cor. 15.36.37,38 so the day k Dies moritur in noctem c. Trees also wither and re-flourish Why not our bodies we hauing a Promise Doest thou beleeue Christs Resurrection Else wert thou nor a Christian The Iewes beleeue he dyed the Christians that he rose againe Beleeuest thou this Then beleeue thine owne as the body drownes not so long as the head is aboue water so if thou bee a member of Christ thy Head thou shalt not be left behinde but euen thy body shall be receiued into Heauen Whither hee hath carried the pledge l Tert. ib. c. 37. of it in his owne humanitie Bee secure O flesh and bloud you vsurpe Heauen in your Head Christ Adam had a possibilitie to dye if he sinned and a necessity of dying because he sinned Our mortall bodies shall receiue an impossibilitie of dying by the Quickning of that Spirit That as Christ dieth no more m Rom. 6.9.18 so death hath no dominion ouer vs. This comforted Iob in the day of his sore trouble n Iob 10.25 and this was the Comfort of the poore Iewes vnder Antiochus Epiphanes they looked for a o Heb. 11.35 better Resurrection to be as Sugar to rellish the bitternesse of the Crosse Note a secret Your mortall bodies The same which they carried about with them shall be raised vp and a revnion of the bodie and soule at the last day No accidentall thing can vtterly destroy an Essentiall But death is accidentall and the vnion of body and soule essentiall Therefore that vnion cannot in reason perpetually faile Some of the Heathen e Plato acknowledged that the separation of body and soule could not be finall Ruffinus saith that his people in repeating the Creed would say I belieue the resurrection of this Flesh f Carnis huius Ruff. in exposit simbol inter opera Cypr. as though they had clapt their hands on their breasts So Paul saith This Corruptible g 1. Cor. 15.54 But some will say Some men are lame some deformed shall those bodies rise so I answer The same in substance shall rise not in infirmitie Lazarus without his sores Mephibosheth without his lamenesse Such things shall be taken away in the elect for defect and deformitie cannot stand with that glory And for the Reprobate it is thought by some Diuines to be probable that their defects shall not be supplied but suffred for the encrease of their shame and punishment h Tilen syntag disput Theolog. parte altera loc de Resurrect Thes 37. The Iustice of God requires that the same not another body should rise to punishment or blisse That hand those feet those prowd adulterous eyes that blaspheming tongue shall rise againe to receiue condigne punishment And on the contrary those hands that haue beene lifted vp in prayer and stretched out to relieue the Saints those that haue wept for sinne that tongue which hath glorified God That body that hath suffered for Christ shall also rise to be partaker of his glory doctrine Vse 5. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull Resurrection others not As the sleepe of sound and sicke men differ So the Resurrection of good and bad Sound men are refreshed sick men haue sick sleeps and are the worse when they awake so shall the Resurrection be Then shall bee a generall gaole-Deliuerie but some shall be acquitted some deliuered to the Executioner to bee tormented and these are said to perish not Physically but Theologically being depriued of blisse We must all rise How wouldst thou rise which readest these things wouldst thou rise with feare and terrour or with ioy and confidence If thus then repent and forsake thy sinnes and thou shalt For the hope of such resurrection depends vpon an holy
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS