that are lost c. But these is one of the assaults of the diuell that we must wrastle against for the Scripture forbids vs to haue familiarity with the deuil the enemy of mankinde neither will this be any colour that they goe not to the diuell but to a witch seeing God forbiddeth that also Leui. 20. 6. And Leui. seeing though not themselues yet the witch hath familiarity with the deuill and they haue familiarity with him in his instrument and it is all one to take counsell from the deuill at the first hand and at the second hand there is a curse pronounced against them that seeke to witches Our Sauiour Christ rebuked Sathan when hee spake the trueth because we would not receiue it from him no more should we seeing whensoeuer he speakes either he lyes or speakes the trueth to deceiue I cannot better compare this seeking to the deuill by witches then to those that seeke mony at the handes of biting vsurers I say byting vsurers who haue no respect to the good of the borrower but to their owne aduantage to wrap the partie in bondes till they ouerthrow his estate for howsoeuer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches which yet is not so commonly but in foolish conceit only yet it turnes to their great hurt and damage bringing their soules further into thraledome Saul went to the witch of Endor to 1. Sam. 18. call vp Samuell but it was not Samuell but a sinnelesse conceite it was the deuill in the likenesse of Samuell for they would not bury Samuell in a mantle that was his ordinary attyre but they did bury him doubtlesse in a lynen cloath as the manner was but this practise of Saul hastened 1. Cro. 10. 13. his distruction As the deuill hath great knowledge so hee hath great agility and nimblenesse to passe from place to place for though hee be not infinite but finite yet he compasses the whole earth as it is sade in Job and that in short time some Iob. 1. men haue beene saide to sayle about the worlde in three yeares the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres how much more the deuill that is a spirite therefore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie hee tempted Adam in Paradise Iob in the land of Vz our Sauiour Christ in the wildernes the sea cannot hinder him stone walles cannot barre him as it may other enemies but hee hath a spirituall passage and spirituall accesse to euerye place and euerye person Wickednesses As the deuill is a spirite so he is a wicked spirite they were at the first created good as were the other Angelles but the Apostle saieth they kept not their first estate but fell and became Iude. diuelles therefore as in the Scripture the other Angels that stoode are called elect and holy Angels so they that fell are called euill and wicked spirytes the diuell is called an vncleane spirite he is called a lier and a murderer Iohn 8. And as he is a wicked spirit so he temptes men and women to wickednesse he tempted Adam and Eue to pride and rebellion Gne 3. he tempted Iob to blasphemy for though he afflicted him in his goodes and bodie yet his purpose was to draw him to blasphemy Iob. 1. as appeares by his wordes to the Lord dooth Iob feare thee for naught but touch him and hee will curse thee to thy face he tempted Ahabs falce Prophets King 22. to lying he tempted our Sauiour Christ to Mat. 4. distrust and presumption he tempted Ananias and Saphira to hipocrise and dissembling Acts. 5. he tempted Iudas to couetousnesse Mat. 26. and theft So he temptes all men to one sin or other and some time to one sinne and somtime to another He will tempt men to continue in ignorance and not to heare sermons nor reade good bookes if he preuaile not that way he will tempt them with error that they should belieue lyes insteed of the truth if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie if he cānot corrupt their religion he will seeke to corrupt their conuersation make them leaprous christians he wil tempt men to iniustice as he did Achab to vnmercifulnesse as he did Diues to vncleanenesse as he did Herode to intemperance as hee did the prodigall childe if hee cannot preuaile to drawe men neither from religion nor good conuersation he will tempt them to be proud of their knowledge and proud of their vertues that will mare all the good things that are in them as he did the Pharises The diuell hath diuers nets to take men withall he hath ease wherewith hee hath intrapped Dauid he hath pleasure wherewith he caught Salomon he hath the beauty of women wherewith hee vanquished the two iudges spoken of in Susanna hee hath profit whereby he inthralled Iudas hee hath euill company by which hee indangered Iehosaphat hee hath euill examples wherewith hee corrupted the Isralites they would haue a king like other nations He doth endeuor and that by all meanes to draw all men to wickednesse Alexander was not so vnsatiable to conquer the world corporally as he is to conquer the worlde spiritually Alexander fought to conquer but one age but the diuell all ages If he were an aduersary that had any goodnesse in him we might expect some gentle handling by yeelding to him but he is a wicked aduersary such a one that delightes in bloud therefore in the Scripture hee is called a Lyon and a Dragon full of cruelty those that he ouercomes hee will tyrannize ouer them and bring them to greater miserye then can bee imagined for this cause take the whole Verse 13. armour of God c. as if he should saye seeing we haue a battell to fight and not with one enemy but with many not with bodily enemies but spirituall not with weake enemies but strong not with simple enemies but subtill not with honest gentle enemies but wicked and cruell and seeing euery Christian euen the weakest woman must passe these perils and pikes of the diuelles temptations arme your selues thorowly the Apostle hauing told vs of the danger shewes vs the remedy hee hath exhorted to the same thing in verse 11. before and now hee repeates it againe giuing vs to vnderstand there is necessity in vsing this remedy and that there is no remedy but this Wise men will be prouided against all enemies especially against domesticall and dangerous enemies that euery houre waite their opportunitie to hurt them and if men be so carefull to take heede of corporall enemies that can but kil the body how careful should we be to take heede of these enemies that seeke to destroy the soule auoide them we cānot but prepare our selues to withstand them we may or else the Apostle
Christ who doth communicate to vs not onely his name his nature and his graces but also his priuiledges that we should be Kinges and Priestes that we should be Kinges and Priestes that we should haue interrest in the creatures and be wayted on of Angels therefore this is a great mistery that God is manifested in the flesh 4 From hence comes the mutual feeling and affection that is betweene Christ vs that he takes the injuries done to vs as done to himselfe as he saith to Saule why persecutest thou me when he went to Damascus to Acts. 9. persecute the Church he takes the benefites bestowed vpon his members to be bestowed on himselfe as he shal say at the last day when I was hungry ye gaue me meate Mat. 25. when I was thirsty ye gaue me drinke and he expoundes his meaning in saying that which ye did to one of these little ones that beleeues in me yee did to me as that which is done to the hand or foote by reason of a naturall coniunction reaches to the head so that which is done to Christians by reason of a spiritual coniunction reaches to Christ the head of the Church and on the other parte from hence comes the feeling griefes of Christians when Christ is blasphemed or dishonoured as Dauid sayeth Tâ—â— rebukes of those that rebuked they are fallen on me and the feeling comfort and reioysing that Christians haue when Christ is honoured his kingdome furthered and his will obeyed And from hence comes not onely the simpathie and â—eeling that Christians haue with Christ their head but that they haue one with another as members of the same body as the Apostle requireth Be like affected Rom. 12 one towards another mourne with those that mourne and reioyce with those that reioyce as in a naturall body there is not that feeling with the members of another bodie as of the same so in Christes misticall body there is not that feeling among the members of a strange body as among those that be the true Church and body of Christ therefore the scripture maketh thâ—â— a marke of a true Christian and disciple Iohn 13 1. Iohn 3. to loue thy brethren This is the great misterie that the sonne of God is manifested in the flesh whoâ— he is God is our father as he is man heâ— our brother and as he is God and man â—â— is our attonement maker therefore let â— not so looke to his humanity as we forgâ— his diuinitie least we be offended at â— basenesse as the Iewes were who callâ— him the Carpenters sonne and let vs nâ— so looke to his diuinity as we forget his humanity least we be dismaide at his brightnesse as the man was that said depart from me for I am a sinnefull man But let vs so consider the vniting of these two natures in his person that in him we may see our happye condition and know assuredly that as there is no saluation to them that are without him soe there is no condemnation to them that Rom. â— are in him hee knowes not religyon that knowes not this saith Maister Caluin Iustified in the spirit All that which followes in this verse serues but for the amplification of this mistery therefore hauing beene somewhat large in the former wordes I will bee briefe in the rest Iustification sometime in the Scripture dooth signifie to account a thing or a person iust and pure that is not so of himselfe and so it is taken commonly when it respectes vs who are by God esteemed iust by grace that are not so by nature but so it cannot be taken here for in this sence Christ cannot be said to be iustified except it bee from our sinnes that he had taken vppon him as our surety as Paule saith he Rom. 4. dyed for our sinnes and rose agayne for our iustification that is to say hauing by his Rom. 4. death payde the price of our sinnes hee was by his resurrection iustified and freed from them and in him wee are iustyfied from our sinnes and the punishmentes of them because the penaltye of our sinnes beeing payde by him can no more bee exacted of vs therefore Paule saith as by one mans disobediene manye were made sinners so by the obedyence Rom. 5. of one many were made righteous therefore contrarye to the opinion of the Papistes wee must fetch our iustification by the faith of the Gospell from him that is iust and hath kept the lawe and not from our selues that are vniust and cannot keepe the law therefore saith the Rom. 3. Apostle wee are iustified by the faith of Christ and not by the workes of the law and yet faith dooth not iustyfie vs as it is a quality in vs no more then to see patience or any other grace but as it is grace that layes hould of Christ neyther is it the quantitye or strength of faith that dooth iustifie vs but true faith how little soeuer that layes holde of the strength of Christ but I will stand no longer vpon this point though it be a speciall part of this misterye of godlynesse because the Apostle dooth not speake of this kinde of iustyfication heere as appeares when hee sayeth hee was iustyfied in the spirite Therefore iustification is heere to be taken in another sence that is to alow or acknowledge a thing or a person to bee that which hee is in himselfe when it seemed to some to be otherwise as where Mat. 11. it is saide wisedome is iustified of her children that is acknowledged to bee excellent wisedome Though other doe deny it and account it foolishnesse in this sence the Apostle speaketh heere when hee saith Christ was iustified in the spirite as if he should saye though hee were manifested in the flesh and seemed to bee a base person yet hee was found and acknowledged to bee the euerlasting and glorious God to the like effect the Apostle 1. Pet. 3. Peter speaketh of him saying Hee suffered in the flesh and was quickned in the spirite which is the same that Saint Iohn speaketh after hee had saide the worde Iohn 1. was made flesh hee addeth wee saw the glorye thereof as the glory of the onely begotten sonne of the father full of grace and trueth for though the sonne of God tooke on him our humane nature frailety he did not lay aside his deuine nature and maiestye but onelye couered vnder the vayle of the flesh as the sunne though it bee couered with cloudes yet the bright beames thereof doe sometime breake out and shew foorth it selfe to those that haue eyes so the beames of Christes Godhead did sometimes breake out and appeare to those that were not spirituallye blinde and not onelye in his excellent words and Doctrine speaking as it is sayde of him so as neuer man spake but in his gloryous transfiguration Mat. 17. vppon the mountaine which Peter calles the holy Mount where saith 2. Pet.
all which heare the word so plainely and plentifully preached doe not beleeue but rather considering the impediments of faith that are within vs and without vs it is maruell that any do beleeue for faith is not of our selues by nature it is the gift of Gods graâ—e and Ephe. 2. another manner of thing then many imagine seeing no man knowes it but those that haue it as no man knowes the sweetenes of hony but those that haue tasted it I will not enter into a common place of faith because I purpose not to go from the Apostles purpose onely thgat we may not be deceiued in iudging of it as many are let vs knowe that faith is a precious and vnspeakeable gift which God by his holy spirit workes in the hartes of his elect in measure whereby a man doeth applye Christ and all his good things to himselfe with comfortable assurance and whereby he is prouoked and inabled to thankefull obedience thus Christ being preached he was beleeued on in the worlde not talked on onely but beleeued on also he was talked on of many and beleeued on of some though but few in comparison as it is now but we must not rest in lip faith but labour for hart faith not rest in faith of the flesh but labour for faith of the spirite not rest in the faith of common Protestantes but labour for the faith of true Christians not rest in a dead faith that is without finite but labour for that faith which may maâ—e vs aliue from dead workes not rest in such a counterfet faith as is ouercome of the world but labour for that faith that â—â—oth ouercome the world for Christ 〈◊〉 ouercome for vs except â—◠〈◊〉 vs this is the commandement of the Gospell that we beleeue in him whome God hath sent that we beleeue this mistery noâ— only that God became man but that he did it for the saluation of men and not only of other men for so far hipocrites may go in beleeuing but of our selues euery one must beleeue that Christ so wrought the redemption of the Church generally as hee did it for him perticulerlye as a member of the same and if there had beene no more he would haue done it for him alone This is a part of this mistery to beleeue that Christ being in heauen and we in earth Christ beeing glorious and we base Christ being pure and we defiled should be one with vs and we with him But marke that it was said before Christ was preached to the Gentiles and now he was beleeued on in the world the Gentiles were great sinners yet when Christ was preached they beleeued in him Some may therevpon aske this question Doth Christ belong to wicked men no not so long as they bee wicked but the Apostles did preache this misterie of forgiuenesse of sinnes and saluation in Christ to those that do repent as Peter saith Amend your liues Acts. 2. and be baptised in the name of the Lord â—esus for the remission of sinnes therefore those that would beleeue this misterie must repent of their sinnes for the faith that wicked men boast of is but a fancie Repentance is a godly sorrow rising from the sight of our sinnes and the punishment due vnto them which causes a man to hate the deuill euill men and euill things to loue God good men and good things in his minde and to forsake the deuill euill men and euill things and to follow God good men and good things in his maners but it is not so needfull to shew now what repentance is as to perswade men to go about it neither is it so necessarie to shew whether faith or repentance be wrought first in a man seeing they are alwayes ioyned together and are at no time separated in a good man repentance though it may be said to be the last in nature yet it is the first in feeling Thus the Gentiles when they heard the Gospell beleeued in Christ as we may see in Zacheus and in those that burned their Luk. 19 Acts. 19. bookes of curious Artes at Ephesus and many other therefore those that became Christians are in the Epistles of Paul called Saints and if any that had beene receiued into the Church vpon a counterfeite shew of repentance did returne to his olde sinnes the scripture appoints him to be cast out and deliuered to Sathan as vnworthy of a Christian estate but those that did indeed beleeue in Christ became true Christians such as were redeemed iustified and sanctified by him Receiued vp into glory That is his manhood for his Godhead was alwayes in glorie but the Apostle meanes he was receiued into glorie in his manhood that he might enioy that life which was promised to those that keepe the law this is that he prayed for Father glorifie thy sonne with that glorie that I had with thee before the worlde Iohn 17. was This is that the Euangelist Marke speakes of He was taken vp into heauen Mar. 16. The manner of his ascention thether is set downe in the first of the Actes Acts. 1. Therefore he is not here corporally vpon earth as the Papistes say for we beleeue in the creede he assended into heauen which must containe him vntill his comming againe Acts. 3. this is that is saide of him he is crowned Heb. 2. with glory and honour not such glory only as the Saints and Angels haue but the highest degree of glory belonging to the head of the Church though he were base for a time yet is he glorious for euer which those that beleeue in him did see by saith as the theefe on the Crosse that said Lord haue mercy on me when thou commest in thy kingdome and therfore though in the primatiue Church the friendes of the Church did expostulate with them and say will ye beleeue and suffer for one that was crucified yet by faith they ouercame such reasons and knew he was another manner of person then they tooke him as it is said he was receiued into glory This is that which is said of him that hee sitteth at the right hand of God Ephe. 1. that is as Paule expounded it exalted farre aboue all principalitye and power Phil. 2. as it is said to the Philippians hee humbled himselfe to the death of the Crosse wherefore God hath exalted him and giuen him a name aboue all names that at the name of Iesus euery knee should bow this he saith of himselfe all power is giuen to me both in heauen and in earth that as he hath redeemed his people from their enemies so hee might defend them from them This is a great mistery that he which was brought so lowe should be exalted so high but is this all that he was glorified in his person No but that he might glorifie his members as Paule saith to the Thesselonians 2. Thess 1. He shall be gloryfied in his Saints and made maruelous in all those
beholdes the hart now a christian must seeke to approue himselfe to God not so much to men some gentlewoman when she hath put on silke veluet fine linneÌ„ feathers gold siluer pearles and such braue things doth imagin that those things do much coÌ„mend her wheÌ„ they do discommend her shew her pride exces wantoÌ„nes corrupt mind but if she haue inward vertues especially a meeke spirit this is before God and godly people a thing much set by because it is apparrell of the Lords owne making but wheÌ„ women haue such stirring affections as they wil chat and chide it out when any thing is spoken or done by their husbands that they like not God cannot abide it therfore although infidels do in their apparrell in al things seeke but to please men yet christians must seeke to please God His thiâ—â—e reason is taken from the example of holy women as Paul in the same point refers the 1. Cor. 11 CorinthiaÌ„s to the example of the churches good women that then did liue so Peter refers them the example of good women that are dead a record whereof they might haue in the scripture God hath not only giueÌ„ vs rules but that we might be sufficiently incouraged to follow vertue and be left without excuse if we do not he hath left vs examples both of men and women that haue shewed vs the way of vertue Many will alledge the examples of the fathers to follow them in their vices but their faultes are set downe to shew the frailty of man that wee may take heede of them and to shew the mercy of God that wee might learne to rise out of them onely their vertues are set downe that we might followe them Therefore when we will follow any man or woman wee must looke the thing bee good that we follow secondly that it bee good for vs for that may bee good in one that is not in another as it was a good thing in Abraham to offer his sonne in sacrifice because he had a commaundement for it but it was euill in other that did it without warrant thirdly wee must looke the thing be good when we doe follow it The fathers did well in worshipping God on the mountaines and highe places but when God had erected his Temple they did euill that did so The Papistes do much vrge the examples of the fathers but they meane Augustine Ierome Barnard those but they speake not of Abraham Isaac Iacob and those but if the authority of fathers should mooue vs then those that are most ancient do most deserue the name of fathers must mooue most Againe the Papistes speake of the vertues of good men and women to mooue vs to worship them and not to follow them but if they be vsed to that end they cease to bee examples that are for immitation and not for adoration when we speake of this or that vertue some say these are good things if we could practise them why Abraham was faithful Ioseph was chast Iob was patient Ionathan was louing the Centurion was humble Cornelius was charitable Sara was meeke why should not we Some will saye these were rare men and women but they are not set downe to be wondred at but to be followed how came they to be so excellent but by the grace of God the grace of God is able to make vs like them yea like God himselfe if we will vse the meaneâ— of grace as they did those that would be like the Saints in glory must labour to be like them in vertue and as in other places of Scripture the holy Ghost commendes to vs the examples of holy men so heere the Apostle commendes to vs the examples of holy women because he speakes to women and if any should desire a perticuler instance he meanes Sara because shee was one of the most excellent and yet she was not alone but there were many other like her in this that are gone before and so must those that followe after Therefore hauing spoken of the inward vertues of the minde as the most excellent ornamentes of Christian women especiallye meekenesse and quietnesse of spirit which they had some want of and stood in most need of being yoaked with Infidels he saith after this maner Holy women tyred themselues as Sara wee haue a prouerbe that which is farre fetcht and deere bought is good for Ladyes who care not for common things then let them labour for these vertues which are farre fetcht in respect of time foure thousand yeares agoe and in respect of place they come from heauen and from the holy land and as it is farre fetcht so it is â—eeâ—e bought it will cost some iourneyes to Sermons some prayers in your chambers some denying of your willes yea it was not onely worne of a great woman but it is so fine and precious a suite that it is neuer the worse for the wearing it will serue not onely the mother but also the daughters it is as good nowe as it was a thousand yeare agoe The fashion that the Apostle would haue Christian women to followe is an olde fashion Gentlewomen are euer seeking newe fashions but saith the Apostle Apparrell your selues with that that Sara did and rest in it there is no better If Besuliel and Saholiab were here they cannot worke and imbroyder so excellent and exquisite an ornament for you as this is Many women will keepe a thing that was their Mothers and weare it on high dayes then make you much of Saras atâ—yre that will teach you lesse to esteeme and rightly to vse outwarde and corporall things both for the belly and the backe especially make much of this Iewell of meekenesse that will fashion you to beare iniuries without falling into extremities and I warrant you your gowne will sitte neuer the worse on your backe but you shall seeme to them that can iudge a more goodlye woman then nature hath made any After this manner saith Peter did holy women attire themselues prophane women indeed as Jesabell who painted her face and trimmed her selfe that shee might take Iehu in her loue and those that Esay speakes of haue onely Esai 3. looked to the outwarde attyre and not regarded the graces of God but holy women as Sara haue principally respected the beautifying of their mindes If any shall obiect Sara had outwarde Iewels and costlye things it is true so may her daughters according as their calling and habilitie will suffer but shee did not accounte those thinges for her most necessary comely and chiefe ornamentes good women whatsoeuer outward ornamentes they weare they thinke themselues naked if they want grace to doe the duties of good Christians to God of good women to their neighbours and of good wiues to their husbandes Some women that set their mindes of gewgawes when they would defend any foolish or monstrous attire they say it is the fashion it may be the fashion of Heathen and prophane women
cast them away as the author to the Hebrews saith Cast away 〈◊〉 12. the things that presse downe To mortifie â—hem as it is sayde to the Collâ—sians Moâ—tiâ—ie your earthlie members and names diueis Col. 3. perticulers to abstaine from them as Peter 1. Pet. 2. saith Abstaine from fleshlye lustes that fight against the soule To haue no fellowship with them as to the Ephesians Paul Ephe. 5. saith Haue no fellowship with the vnfruitfull workes of darknesse but reprooue them rather To cleanse them as the Holye Ghost saith by â—ames Cleanse your hands Iam. 4. yee sinners and purge your hearts yee wauâ—ring minded There be some things in nature indeed that must not bee cast off as the faculties of the soule and members of the bodie but whatsoeuer is corrupt in nature must bee layde aside not iudgement but the corruption of iudgement not affection Eph. 4. 26 as some thinke all anger is sinne but the corruption of affection So not the members of the bodye as some haue taken those wordes of our Sauiour Christ Mat. 5. 29 If thine eye offend thee plucke it out c. but the corruption of those members and so of all the rest And as the Scripture doth command vs to cast off the corruption of nature generally so perticulerly saith Lie not sweare not steale not commit not adultery kill not c. Some will lay aside some sinnes in their manners but not the loue of them in their mindes as the Pharises were outwardly like painted Tombes but inwardly full of rottennesse some will leaue some little sinnes but not great sinnes as Herod that reformed many things but would not put awaye his brother Philips wife and some will leaue some great sinnes but not little Mark 6. sinnes they will not forsweare but they will sweate in their common talke they will not rob openly but they will deceiue secretly But all these are borne of the flesh not of the spirite In the new history of Scot-land there is mention made of a controuersie betweene Scotland and Ireland for an Iland lying betweene them both at length it was put to the determination of a wise Frenchman whose order was that a snake should be put into the Iland aliue and if it did still liue the Iland should belong to Scotland and if not it should belong to Ireland because it is said there are no snakes in Ireland which is aleaged to this ende to shew that if the venomous corruptions of our nature doe liue and thriue in men they belong to the kingdome of Sathan for that which is borne of the flesh is flesh and cannot enter into the kingdome of God And that which is borne of the spirit is spirit That is he that is a spirituall man is spiritually 1. Cor. 2. 15. minded walkes after the spirit as he that is borne of the flesh is carnally minded Rom. 8. 1 and walkes after the flesh so he that is borne againe of the spirit is spiritually minded and manuered He meanes not that the substance of the spirite is infused into a regenerate man as the familie doe dreame but the qualities and guiftes of the spirite neyther is it meant that a regenerate man that is borne of the spirite is all spirite as a naturall man is all flesh for wee must not thinke any man can be perfect in this life Paul saith of himselfe which is true much more Phil. 3. 12 of others That he was not come to perfection but onely did striue vnto it therefore to the Romans hee complaines of his imperfections which hee calles the lawe Rom. 7. of his members or remnants of the flesh that still did rebell against the spirite for although Saint Iohn â—ayth Hee that is 1. Ioh. 3. 9 borne of God sinnes not yet the meaning is not that hee sinnes not at all for in the first Chapter hee saith If wee say we haue no sinne wee lye and sinne in saying so But the meaning is as some take it hee sinnes not as hee is borne of God or so farre as he is regenerate but as the most take it he sinnes not as he did before he was regenerate willingly and notoriouslye therfore when our Sauiour saith that which is borne of the spirit is spirit the meaning is he that is regenerate is a spirituall man not the flesh but the spirit not the corruption of nature but the sanctifying grace of God dooth rule and is predominate in him Therefore the sinnes of the children of God are called infirmities because they proceede from corruption that is weakened and made infirme in them by grace and therfore the duties of the children of God are called good workes because they proceede from grace but passing by our reason our will our affection our tongues handes and other members that are corrupt by nature and but in part sanctified they receiue some defilement yet because the motion from whence they come being the motion of Gods grace the end whereto they tend being Gods glorye and the ground whereon they stand beeing Gods worde is good therefore they are called good workes are accounted good and accepted in the faith of Christ who whose workes were absolutely good and therfore the workes of those that are regenerate and beleeue in him are accounted as his are for this cause a regenerate man is called a spirituall man taking his name of the more excellent part as a man is called a melancholike man not as if he had no fleame or choller in him but because that humour beares the greatest sway in him so a Christian is called a spirituall man not as if there were no remnantes of flesh in him but because the spirit beares the greatest swaye and ouer rules corruption in him therefore we must put a difference betweene iustification sanctification The Papistes speake of such a sanctification as may iustifie a man before God but iustification must be teached by faith from Christ Iesus whose perfect iustice is imputed to those that beleeue Gal. 3. 1â— our sanctification is alwayes in this life imperfect and mingled with some wantes but yet so as regeneration makes a man exceedingly to differ from a naturall man he that is of the flesh saith the Apostle Rom. 8. 5 sauours the things of the flesh that is corruption affectes them delightes them c. But hee that is of the spirite that is as Christ saith Borne of the spirite saueurs the things of the spirite a regenerate man in that he is borne of God loues his heauenly father and delightes in him but hee that is not borne of God but is a naturall man Iob 27. 10. dooth not beeing nothing of kin to him A regenerate man delightes in the lawe of Rom. 7. 22. Ioh. 1. 20 God an vnregenerate man dooth not but hateth the light a regeneraâ—e man loues those that be regenerate being the children of God and his
the spirit but is in his naturall estate What must such a man as findes not these things do conclude he is a reprobate no but feare it know that â—ames speakes Iam. 4. 6. that the Scripture offers more grace therefore heare the word which is the immortall seede of our new birthe while it is called to daye and among other things heere that Saint Iames saith cleanse your hands yee sinners and purge you hartes yee wauering minded let your laughter beâ— turned into mourning and your ioy into heauynesse neuer bee merry neuer eate your meate pleasantly neuer sleepe quietly but tremble and quake continually heare reade aske questions and praye diligentlye till God hath begunne a true worke of grace in you for that which is borne of the fleshe is fleshe and cannot enter into the kingdome of heauen but that which is borne of the spirite is spirit and shall enter Maruell not that I said vnto thee yee must Verse 7. be borne againe Our Sauiour Christ forbiddes him not simplye to maruell at this for if Dauid Psalm 8. wondred to beholde the naturall creatures of God how much more wonderfull are those things that bee supernaturall Dauid speaking of his creation saith I am fearefully and wonderfully made much more wonderfull is it to be created and made a new it is a greater matter to regenerate a man then it was to create the worlde for at the first God created all things with a worde but to recreate a man there must be wordes and deedes to Christ must be borne for vs that wee might bee borne againe in him Christ must dye for vs that our olde man might bee slaine and must be quickned and rise againe for vs that a new creature might bee reuiued and restored in vs therefore regeneration is a thing to bee maruelled at as manye other of the great and excellent workes of God bee but when Christ biddes Nichodemus not maruell hee meanes such a marueling as fighteth against faith and causes a man to reiect a thing as fabulous because hee cannot conceiue it but to wonder at Gods grace and power in the regenerate and to submit our selues and our sences to the word and worke of God there in is a commendable thing But marke wee that Nichodemus not being regenerate himselfe regeneration was a riddle to him as the Papistes and those that haue not true faith themselues thinke that none can bee assured of their saluation whereby wee may see how true that saying of the Apostle 1. Tim. 3. is That Godlynesse is a Misterye Furthermore note that our Sauiour Christ saith not we must be borne againe but yee because hee would exclude himselfe for his first birth was vncorrupt hee was conceiued by the holye Ghost and borne of a Virgin without sinne and therefore neede not be borne againe but all other men beeing corrupt by their first birthe must be borne againe yea euen the Pharises who thought themselues excellent in comparison of others therefore hee saith to Nichodemus that was a Pharisie yee must bee borne againe as hee saith in Mathew Except your righteousnesse exceede the righteousnesse of the Mat. 5. 20 Scribes and Pharises yee cannot enter into the kingdome of God The winde bloweth where it listeth c. Verse 8 By this similitude he would reprooue the follye of Nichodemus that did followe onely his reasonable iudgement and naturall conceite in this worke of regeneration this is supernaturall as Paule by a similitude taken from the Corne reprooued the foly of the Corinthians that followed reason in the article of the resurrection 1. Cor. 15 36. It is as if our Sauiour Christ should saye wee would knowe there is winde that God hath created for many purposes we heare it wee feele it and see the effectes of it but we cannot tell where it riseth nor where it setteth so wee may perceiue the working of the spirite in others and feele it in our selues changing our iudgements our affection and conuersations as how euidently was the power of the spirite to be perceiued in Paule who of a persecuter became a Preacher in Zacheus who of an oppresser became a distributer in Abraham who of an Idolater became a true worshipper and in Marie Magdalen who of an adulterer became a chaste liuer and least any should say these were choice persons our Sauiour Christ saith heere So is euery one that is borne of the spirite The sound of the winde is heard of manye and the force of it is seene in carrying the Cloudes in moouing the Waters in dryuing the shippes in shaking the trees but in how few is the force of Gods spirite seene to mooue and carrye men to spirituall duties to zeale loue liberality iustice mercye c. The blasts and force of the flesh are heard and seene in Towne and country in swearing rayling lying adultery drunkenesse c. But the blasts of the spirit not so common if I should also follow the other similitude so is euery one that is borne of the spirite there is good instruction in it what sorrow hath a woman in bearing of children what faintings what gripings and throwes as if she should be torne in pecces and all to bring forth a childe yea some are content to be ript that by their owne death they may procure the childes life but how little paines doe men take to bee borne againe to cast away the workes of the flesh and to bring forth the fruites of the spirit which will not be done with â—ase but with wrastling with Sathan resisting of sinne and denying our selues Nichodemus answered and saide how can Verse 9 these things be A man would thinke that by this time we should haue hard a new borne babe cry but he still reasons carnally where is the goodnesse of nature to goodnesse that the Papistes boast of when this man that had nature helped by learning and manye meanes yet was altogeather vnapâ— so much as to conceiue of spirytuall good thinges Those that thinke themselues wise enoughe to conceiue any thing yea any point of religion are controuled by this mans example where wee may see how hard a thing it is to worke regeneration in a man when it is so hard to make men conceaue it Reason with many men about the points of religion as faith repentance and the like you shall finde such vnsauorie carnall and caueling speeches as it would make a spirituall man to wonder they shoulde bee so ignorant and sencelesse But by this man wee see though doctrine bee deliuered plainely though it bee deliuered diuersely though it be laide foorth generallye and perticulerlye though it bee shewed by similitudes and borrowed speeches yet men cannot perceiue and vnderstand it except God giue them grace therefore Dauid prayeth to the Lorde thus Open mine eyes that Psal 119 I may see the wonders of thy lawe but Nichodemus his eyes were still shutte vp and therefore saith How can these things
1. Thes 1. women especially of married women shews wherin their chiefe decking shold not be and then wherein it should bee it must not be outward for that is the manner of the Gentiles but inward which is the manner of Christians Dauid saith The Psalm 45 Church is all glorious within It may be these women thought to winne their husbandes beeing Gentiles by apparrelling themselues like the Gentiles but the Apostle telles them there bee other ornamentes fitter for that purpose as weakenesse of minde reuerend wordes and dutyfull workes that is the onely attire of true Christians He sets downe one particuler of outward attire wherein their apparrelling must not be that is broidred haire which was the fashion of the Gentiles to let their haire which was giuen them for a couering haÌ„g downe plated or broidred like a horse taile and those that were ritch did spangle it with golde also now this was so vnseemly a thing for Christians that the Apostles banished it out of all Churches as appeares in the former Epistle to the Corinthians Now 1. Cor. 11 vnder this one kinde the Apostle comprehendes all Heathenish immodesty corrupt and curious fashions in attire when he saith whose apparrelling let it not be outward but he would haue it inward and he names also one part of the inward attire or new man wherein their apparrelling must bee that is meekenesse and quietnesse of spirite and vnder that he comprehendes all the rest for there be dyuers other inwarde ornamentes besides this in the fift chapter of this Epistle he saith Decke your selues inwardly with lowlinesse of minde whereby it seemes some were proude of their outward apparrell although there be no more cause for men or womeÌ„ to be proude of their apparrell that is appointed to couer our nakednesse then for a theefe to be proude of the brand in his hand that is couered with fine gloues Paul also speaking 1. Tim. 2. of the attire of Christian women names shamefastnesse modestye and good workes and indeede euerye vertue of regeneration is a necessary ornament for Christians but because there bee some vertues more suteable to men and some more sutable to women hee speaking to women saith Whose apparrelling let it not bee outward but let the hid man of the heart bee vncorrupt with a meeke and quiet spirite For that which settes out the body onely must not bee the attyre that Christian women doe affect but that which sets forth â—he goodnesse of the minde now these outwarde ornamentes set not foorth the â—ertue of the minde but the vanity of â—he minde and if these outwarde things â—ee not the chiefe attyre for Christian â—ues then not for Christian widdowes â—nd maides Turtulian seeing the women of his time too curyous in their attire which is most incident to that sexe saâ—thâ— Come foorth you women hauing your â—eartes filled with secresie and your eyes â—dorned with bashfulnesse take to your â—ares the worde of God and tippe your â—ongues with silence put about your â—eckes the yoake of Christ haue someâ—hat to doe in your handes and fasten your â—eete at home which is a fine suite but alâ—hough there be many vertues of the mind â—â— for women to put on yet the Apostle â—oth chiefly commend meekenesse which â—more comly then golde in a wife as wayâ—ardnes brawling in a woman is a most â—comely thing in a house Meekenesse is a grace of the spirite of God and vertue of regeneration wherby a â— man or woman is made so staide and moderate in their affections as they can indure contrary wordes and workes and quietly passe by vnkindlinesses iniuries the contrary whereto is wrath waywardnesse brauling and reuenge this meekenesse our Sauiour Christ willes all Christians to learne of him One saith If yee did Mat. 18. not learne of humble men learne of humble God The Apostle Iâ—mes would haue Iam. 1. men shewe this meekenesse in receiuing the word that is the commaundementes admonitions reprehentions of the word of God So the Apostle Peter would haue Christian wiues shew it in receiuing the commaundementes and admonitions of their husbands who were Infidels and therefore would often peraduenture crosse them and offer occasions to mooue them Now those that haue meeke mindes may liue with any man and those that haue not wil liue quietly with no man therfore saith Peter Let the hid man of the heart bee decked with a meeke and quiet spirite and then yee shall be the trimmest women in the country but if you want this you want your chiefe ornament though yee haue neuer so many iewelles and aglets about you But in that the Apostle doth call them from the desire and indeuour of these outward ornamentes to the regard of inward vertues it shewes what we are most adicted vnto namely to neglect our precious soules and to prouide for our rotten bodies gentlewomeÌ„ ofteÌ„ looke in a glasse of steele to see if all be well without but seldome looke in the glasse of Gods worde to see if all be well within yee shall finde them often in Sturbidge faire in the royall Exchange in the Goldesmithes or Mercers shops but seldome in the Churches they will bestow much money to procure rings iewelles and the like but bee at no charge to maintaine a preacher but as when men are very worldly it is a signe they are nothing heauenly as when men are much giuen to cerimonies commonly they neglect the substance of religion so when gentlewomen are so giuen to the outward attire they regard not the inward they haue so many partlets fillets fruntlets brastlets that they caÌ„not attend to the chiefe things I reade of one Pando who seeing a gentlewomen curious in attyring her selfe wept â—aying she is more carefull to trim her body then I am my soule But the reasons that the Apostle vses to perswade women to preferre the ornamentes of the minde before the ornamentes of the body are not to bee forgotten which are three first those of the body are corrupt these of the minde are vncorrupt secondly God doth set by these of the minde thirdly holy women haue thus tired theÌ„selues especially Sara the mother not onely of the maides but of Christian wiues also for first when he saith Let the hid man of the hart be vncorrupt he secretly implyeth that the other attire that is outward is corrupt as Iames saith Your ritches are corrupt So he saith Your garments Iam. 5. 1. are Moth-eaten Now who would much affect those things that will perish either by naturall or accidentall meanes but vertue is vncorrupt and shall not perish when he saith this inward attire of meekenes before God is a thing much set by he meanes that God cares not for the other Dauid saith he delights in no mans legges much lesse in his stockings men may peraduenture esteeme the other but God esteemes this for God sees not as man sees man lookes on the outward appearance but God