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
and the practise of godlinesse fewe are exercised in them which shewes a carelesse minde but hee that is desirous to keepe a good conscience will enquire how they may doe it If men would doe as the Disciples of Mat. 13. our Sauiour Christ did and as good men did Num. 6. 9. 1. Cor. 7. 1. Acts. 2. obserue their doubts and write them either in their mindes or in their tables and propound them in conuenient place and company they might be wiser then they be and doe their duties better then they doe and auoide many sinnes that they fall into as the prouerbe is the blinde eates many a Flie yea many a Spider Iesus answered Verily I say to thee except Verse 5. a man be borne of water and of the spirite he cannot enter into the kingdome of heauen Because Nichodemus asked how a man could be borne againe that was olde our Sauiour Christ telles him how and because he vnderstood Christs former words carnally he telles him they must be vnderstoode spiritually The Papistes take these wordes to bee spoken of baptisme and say except a man be baptised he cannot be saued putting a necessity in baptisme vnto saluation it is true indeed that baptisme is necessary and that to saluation as all the meanes of saluation which God hath appointed are necessary and cannot be contemned without peril of condemnation but baptisme is not necessary to saluation in their sence as if none could be saued except they be baptised for the thiefe that was crucified with Luk. 23. 1 Christ who was conuerted after baptisme was instituted was saued and yet he was not baptised so if any should die without baptisme when they would cannot haue it it hinders not their saluation if infants die before they be brought to baptisme though negligence herein may be a sinne in the parents yet is it no preiudice to the childe no more then it was to those children that died without circumsition when they might not apply it before the eight day for if the want of baptisme should be shutte from saluation then it were possible to ouerthrow the election of God which Mat. 24. Christ denies But although baptisme bee called the 〈◊〉 and sacrament of regeneration because it doth signifie and outwardly represent to our eyes that clensing and renewing which the holy Gost dooth worke inwardly in our harts yet it is not our Sauiour Christes purpose in this place to speake of baptisme at all but to teach Nichodemus that in his former speach he ment not a carnall but a spirituall birth the reason why he names water is because often in the Scripture the spirit is set foorth by water to Iohn 7 38. shew the working of the spirit in those that are borne againe as water dooth wash away the filthinesse of the bodie and make the same more cleane so the spirit dooth clense and purifie the soule therefore it 1. Cor. 6. 11. is called the spirite of sanctification so that in these wordes it is as our Sauiour Christ should say I doe not meane that a man should be borne againe carnally but that he should be borne againe spiritually as yee are borne first like your earthlye father who is flesh so you must be borne againe like your heauenlye Father who is spirite and bee made pertaker as Peter speakes of his deuine nature not in substance 2. Pet. 1. 4 but in qualities as hee saith Bâ—â— Leui. 11. 4. 4. Mat. 5. yee holy as I am holy And as Christ saith Be yee mercifull as your heauenly father is mercifull And in that Christ saith heere A maâ— must be borne againe of the spirit it shewe 〈…〉 that regeneration consists not in a ciuill reformation such as the lawes of the countrie the companie that men keepe and the respect of their credit and outward safety may drawe them vnto but hee meanes that Christian reformation which the spirite thorowe the knowledge and faith of the worde of God dooth frame men vnto begetting a knowing in or iudgement a hating in affection and forsaking in conuersation of those things which are euill in them by their first birth that are contrarie to the worde and that tende to condemnation and on the contrarie begetting in them a knowing in iudgement a loue in affection and following in conuersation of those things which be good that they haue by a new birth that are agreeable to the worde and that tende to saluation Except yee be borne againe of the spirite thus saith our Sauiour Christ yee cannot enter into the kingdome of God To the same effect spake â—ohn Baptist to some of the other Pharisies who Luke 3. 8 came to him to be baptised which was an entrance into the Church Bring forth saith he first fruites worthie amendment of life as if hee should say What should you doe in the Church or what should you doe with the badge or name of Christianitie when you are still corrupt and naughtie men So our Sauiour Christ saith to Nichodemus heere What shouldest thou or any such as thou art doe in the new state of the Church where God is a King rules by his word and grace and where men and women are subiâ—ct to him in minde and manners whent hou art still an olde man in the strength of thy ignorance and naturall corruption for the Church is the doore of the kingdome of God and none are to be leâ— into the kingdome of God in this world so farre as men can iudge that shall haue no place in the kingdome of God in thâ— world to come for if the Apostle woulâ— haue knowne and grosse sinners to be 〈…〉 thrust out of the Church when they be in 1. Cor. 5. then he would haue them to be kept ouâ— that they come not in and in that Phi 〈…〉 did admit Sin on Magus it was because h 〈…〉 Acts. 8. did dissemble that which was not in him and pretended faith regeneration whe 〈…〉 he had it not but though he deceiued P 〈…〉 lip he could not deceiue Peter who perce 〈…〉 ued that he was an hipocrâ—â—e in the ga 〈…〉 of bitternesse we now receiue children 〈◊〉 baptisme and enter them into the Church because the parents beeing faithfull the 〈…〉 â—eede is holy in the account of the seruan 〈…〉 of God as the Apostle saith but we mu 〈…〉 1. Cor. 7. 14. see some testimonies of grace in themselue 〈…〉 before we receiue them to the other sacr 〈…〉 ment if any one will obiect â—udas he w 〈…〉 then no open offender and also it was th 〈…〉 the Scripture might be fulfilled And those that haue by baptisme beenâ— enticed into the Church must know th 〈…〉 if when they come to yeares of vnderstanding they doe not answer to that they professed in Baptisme to renounce the deuill and his workes and to beleeue and obey Gods word though they haue a place in the Church and be
Christian brothers and sisters Psal 16. 3 a naturall man loues them not but rather hates them as Iohn shewes in his first Epistle A regenerate man doth see and feele the remnants of corruption and complaines Rom. 7. 23. of it the naturall man doth not but iustifies himselfe as the Pharisie did Luk. 18. 11. The regenerate man would not doe the euill Rom. 7. 19. that some time he dooth and he would doe the good that he dooth not and that good that he doth he would doe it better the naturall man dooth the euill that hee would hee dooth no good nor hath no minde to it neither dooth hee truely desire to be any better then he is The regenerate man prayes and cries Rom. 8. 20. Abba father by the spirite groanes vnto God for fauour for helpe against temptation for strength against sinne for grace to thinke speake and doe better the naturall man spendes no praiers about these things if he do it is but in few colde and fashionable wordes without affection of heart the regenerate man doth truely and earnestly striue against the corruption of nature that Gal. 5. 1â— yet remaines in him more and more ouercome it as Saloman saith In all labour there is profit the naturall man doth not so hauing nothing in him but flesh There is in a regenerate man as it were two men as Rebecca had two natioÌ„s in her wombe so a Christian hath as it were two natures in his wombe the members of the olde man and the new man of the flesâ— and of the spirite as Paule saith the flesh resistes the spirit and Gal. 5. 17. the spirite resistes the flesh therefore saith Peter abstaine from fleshly lusts that fight against the â—oule the striuing against corruption is the greatest excercise of a Christian outward troubles and enemies are nothing like it when the flesh or corruption preuailes in the childe of God thereof growes sorrow and griefe as Dauid when hee had sinned saith I goe mourning all the day but when the spirit preuailes against the flesh thereof growes ioy and comfort But a naturall man further then the feare of mans law or the shame of the worlde dooth enforce him hath no sorrow for his â—innes except some few examples such as were Esau and Iudas whome God dooth touch with hellish tormentes that in them other great sinners might see as it were a toarch of hell fire burning before their eâ—es and as a naturall man hath no sorrow for sin further then feare of man or shame doth force him so he hath no ioy in good things further then pride or vainglory doth pricke him so that to vse the common similitude of the scripture as we may know a good tree from a bad tree by the difference of their fruites so we may know a spirituall man from a carnall man by the difference of their mindes and manners A regenerate man that is borne of the spirite though he be not perfectly sanctified in this life yet hee is wholely sanctified for as there is a naturall birth of the whole man so there is a spirituall birth of the whole man that is as all the partes both of his soule and bodie are vitiated and corrupted by the first birth so all the partes of his soule and bodye his iudgement affection his will his conscience his memory his eyes his tongue handes feete c. are sanctified by his second and new birth and there is no part of a regenerate man so corrupt as it was before I speake not of some extraordynarye fault that some good man may fall into by strong temptation which peraduenture hee committed not nor the like before his conuersion but I speake of that ordinarye estate that Gods children are brought vnto by regeneration Therefore we are in the Scripture not onely exhorted generally to put on the new man to be renewed to amend out liues to be holy as God is holy but wee are exhorted to the perticuler vertues and partes of the new man as to knowledge loue pacience temperance humility and diuers other partes of sanctification there is no naturall man but doth something that is good in it selfe though it bee not so to him but a regenerate man is good many wayes within and without in wordes and indeedes Againe hee that is borne againe of the spirit doth grow in grace and the guiftes of the spirite that is not onely to adde one grace to another as Peter saith â—oyne to 2. Pet. 1. 5 your faith vertue to vertue patience to patience temperance to temperance c. But euery grace and spirituall gift dooth grow greater stronger as the disciples saide to Christ Lord increase our faith so we must saye Lorde increase ours and our loue our pacience our zeale c. For as there is growing of the first birth from children to men as growing in the corruption of the first birth as the Apostle saith Euill men and deceiuers waxe worse and worse so there is a growing in the second and new birth from little to much The meanes here of is the word of God as Peter speakes as new borne babes desire the 1. Per. 2. 2 sincere milke of the word that yee may grow thereby and prayer As our Sauiour said ouâ— heauenly father will giue the holy Ghost that is the giuftes of the holy Ghost to those that aske him Now seeing it is so necessary that a man should bee borne againe without the which he cannot enter into the kingdome of heauen let euery man and woman examine themselues whether he can finde a new creature in him or no which he shall know by the former properties of a regenerate man let him examine whether hee haue a new minde and new manners in generall then let him examine the perticulers first 1 If he loues God with the affection of a childe to his father 2 If he loues the children of God with the affection of a brother or sister 3 If he delightes in the lawe of God because of the excellent wisedome holinesse and righteousnesse that is in vs. 4 If hee sees his owne corruption of nature and condemnes it and himselfe for it 5 If in his affection hee would not doe that which is euill and contrary to the law but would doe that which is good and agreeable to the law 6 If he praies to God with an vnfained hart not only for pardon of sinne but for power against sinne 7 If he doe truely and earnestly striue against sinne and for vertue not only without but within himselfe 8 If he hath remorse and sorrowe for sinne though they be little in comparison and secret that the world knowes not and ioy in goodnesse 9 If he desire and vse the meanes of the word of God that may make him growe in the new birthe and become better If a man finde these things in himselfe he is regenerate and borne againe if not he is not borne of
maruelous consideratition that subiects had sinned and the Lord must be beaten that seruantes had offended and the maister must die that the guilty should be spared the innocent punished and yet Gods iustice not impeached On the other side if he had not beene God almighty how could he haue encountred and conquered the deuill hell sinne death and all the great enemies of our saluation that were too strong for mā to battell with all if he had not beene euerlasting God how could he by temporall suffering haue discharged vs of eternall torment and how should the merite of his suffering haue reached to those that liued long before long after his death if he had not beene infinite God how should the father haue accepted so many sinners in him and him for so many sinners which he was angry withall and how should he be present with his people throughout the world therefore it was necessary he shuld be both God and man that being man he might be sufficient to suffer whatsoeuer was due from God do whatsoeuer was being God he might be all sufficient to make that acceptable and effectuall which was suffered and done for vs. Therfore this is a great mistery that God was manifested in the flesh 1 Hereof comes that neere coniunction that is betweene Christ and his Church set forth in the Scripture by many similitudes he is called the head and we the body not Col. 1. his naturall body but his misticall body as all true Christians are the body of Christ so euery one is a member of his body not hipocrites for they are no more true members 1. Cor. 12 of Christes body then a brasen noase or a woden leg is a member of a mans body but true christians that are by faith and the spirit of regeneration vnited to Christ for though Christ be in heauen and we in earth yet as the foote which is a great way distant from the head is by certaine sinues and vaines springing from the head ioyned to the head so Christians are by certaine spiritual vaines as faith hope loue c. ioyned vnto Christ he is also called the husband the Church is called his wife therfore as the wife looses her owne name and beares the name of her husband so we loose our owne name and beare the name of Christ and are called christians and as a Acts. 14. wife is indowed with the goods of her husband so are we with the riches of Christ He is called the vine we the branches Iohn 15. from whom we receiue spiritual iuce and vertue to bring forth fruite acceptable to God profitable to men for as Adam did not only make vs guilty but also corrupt vs so Christ doth not onely make vs innocent but also sanctifieth vs. 2 Hereof comes that misticall and spirituall aliance and kindred that is betweene Christ and his people therefore he calles those that doe his fathers will his mother Mat. 12. his brother and sister how poore or base soeuer they be in the world yet if they be of the right streine of christianity they be of the most royall blood and more honorable then they which come of the houses of Valoys of Austria or any earthly discent because they haue God for their father the Church for their mother Christ for their elder brother and are made kings and Queenes of heauen as one saith Those that be noble by their first birth in the worlde doe become vnnoble by vices so those that be vnnoble by their first birth may become noble by a new birth and by vertues therefore Peter calles the faithfull a chosen generation a royall Priesthood a holy nation a peculiar people 1. Pet. 2. 3 Hereof comes that mutuall exchange that is betweene Christ and vs hee was made with vs the sonne of man that wee might be made with him the sonnes of God he by imputation and communication tooke on him our sinnes and miseries that they might be imputed to vs his vertues and merites as the Apostle saith he 2. Cor. 5. was made sinne for vs that we might be made the righteousnesse of God by him This is a great mistery that his pouerty should be our fitches that his bondage 2. Cor. 8. 9. should be our liberty that his condemnation before Pilate should be our iustificatibefore God that his stripes should be the Rom. 8. 2. cure of our woundes that he should bee Esa 53. 5. ioyned with theeues and robbers that we might be ioyned with Saints and Angels Luk. 23 Gal. 3. 13 that his curse should be our blessing that he should ouercome death by dying and that his death should be our life that hee He. 2. 14. should discend into hell that is into hellish tormentes that he might lift vs vp to Mat. 26. heauen and happinesse Therefore we are saide to be crucified with him to be buried Gal. 2. 19 Rom. 6. 4 Col. 3. 1. Ephe. 2. 6 with him to be quickned with him Eph. 2. 5. to be raysed vp with him Col. 3. 1. to be ascended into heauen with him for at the first Adam was not a priuate but a publike person in whome all mankinde was included so Christ the second Adam was not a priuate but a publike person in whom the whole Church is to bee considered therefore in Christes death and satisfaction in Christes resurrection and iustification in Christes ascention and glorification we must see the death resurrection and ascention of the whole Church for as he hath done and suffered all these things for the Church so the Church hath done and suffered all those things in him and shal at the last receiue the fruite of those things by with him this is a great mistery that God is manyfested in the flesh therefore he is called our Sauiour which is set foorth in his Mat. 1. 21 1. Tim. 2. 5. name Iesus he is called our mediatour to make intercession for vs where by the way noate that the Popish booke called the Ladies Psalter made by Bonauenter is blasphemous because it appoints other mediators besides him he is called our Lord to 1. Cor. 8. 6. Ioh. 10. 9 defend gouerne vs he is called our dore and way to bring vs to the father he is called our Phisition to cure our spirituall diseases Mat. 9. 12 and to restore vs to health he is called Iohn 10. 11. Iohn 6. our shepheard to gather vs into the Church he is called the bread of life to norish vs to life euerlasting he is called our Ephe. 2. peace to pacific our conscience he is called Tim. our hope because he is all in all vnto vs. Therefore it is said we are complet in him Col. 2. 16 and therefore Paule saith I desire to know Cor. nothing but Iesus Christ and him crucified Phil. 3. 8. I count all things dung that I may winne
Spanish inquisition then came in the French massaker and other diabolicall practises so long as men liue ignorantlye eyther wickedlye or ciuillye without religion the diuell will not disquiet them because they are his peaceable subiectes but when they set their hartes to religion and shake of his subiection then he will vse all hostility against theÌ„ and wrastle with them And as the diuell doth wrastle with vs so saith the Apostle we do must wrastle with him For as we hould it not sure to haue peace with the Spaniardes because we cannot haue it without dangerous conditions so it is neuer sure to haue peace with the diuell for then we must needes haue warre with God The Church is called millitant in this world because it is alwayes fighting with Sathan sinne and spirituall enemies which doth distinguish it from the Church in heauen which is called ryumphant because it hath wonne the fielde and gotten the conquest of the enemies Now as it is with the whole millitant Church so it is with euery member therof for which cause our life is called a warfare therefore the Apostle saith We wrastle c. Not shewing what euery Christian must doe but what euery man doth if he be a Christian And among many other markes of Christianity there is none more certain nor sensible theÌ„ this to shew our selues enemies to the diuel by withstanding his assaults and temptations for although by nature we haue neither wiâ—l nor power so to doe yet by grace being furnished with the armour of God we haue both He calles these enemies principalities powers hee giues diuers of these titles to the good Angels in the first to the Collosians But they are good these are euill they are our friendes these are our enimies they fight for vs these fight against vs therefore this is the dâ—scription of the diuel that he hath spoken of before hee calles him a Prince of the world that is of the Ephe. 2. wicked world not of the Church for he is in the Church not as a gouernour and commander but as a tempter onely He is called the Prince of the darkenes of this world not of the light his dominion is by ignorance error sinne and wickednes he is an enemy to the light and seekes to put it out therefore hath taught Antichrist to perswade the people that ignorance is the mother of deuotion and that they should not haue the exercise of the scripture Therefore in the time of Popery when the people were nusled in ignorance what apparitions speeches and practises of Sathan were there that the light hath scatred therfore when God sent foorth Paul to preach the Gospell he tels him he shall turne the people from darkenesse to light and from the power of Sathan Acts. 26. to God Yea he saith not onely wee wrastle with a Prince but with Principalities shewing that many of these princes do band themselues against vs for although we commonly speake of the diuell in the singular number yet wee must vnderstand there be many diuils of the nature force that the Apostle speakes of here it is said a Mat. 5. legion possessed a man they al are not only enemies of the Church but of euery member of the church Now we know when one person is to encounter with many such enemies he had need to be well armed Powers They bee not onely princes but powers earthly princes are called powers not in respect of themselues for Rom. they are weake as other men but in respect of diuers helpes and assistanâ—es that they haue to commaund and take their part but the diuels are called powers in respect of the force and strength they haue in themselues by nature the deuils power may be perceiued by gathering togeather the Iob. â— windes and the fire and an host of men to destroy Iobs cattel his seruants children Mat. 8. sea with violence by causing those that he possessed in our Sauiour Christes time to breake the fetters and chaines wherewith they were tied maister Perkins writes of a man neare Genâ—ua blasphemed God so that all which hard him trembled who said if there be any diuell let him take me and carry me where I shal be for euer and presently he was taken into the aire and neuer seene more Some wheÌ„ they see such corporal examples say Lord how strong the diuil is thinking none are any way possessed of the diuell but those that be mad or straught but his chiefe power is exercised is to be coÌ„sidered spiritualy in drawing men to sin and thereby to distruction we may see it in tempting our first parents and preuailing against them who were perfect indowed with asmuch knowledge as the nature of man was capable of and wee may see it in tempting Caine and carrying him to kill his brother contrarye to nature and contrarye to his conscience wee may see it easily in tempting and carrying men to dyuers monstrous sinnes idolatry adultery drunkennesse and houlding them in them as with spirituall snares and bandes that no counsell doctrine nor sight of other mens harmes can drawe him from them he was strong before time but he is more strong now because he rages toward his ende for anger is the whetstone of strength spirituall and these bee no corporall enemies but spirits that cannot bee seene with bodily eves therefore are the more dangerous There bee dyuers Athistes at this day like the Saduces in our Sauiour Christes time that thinke there be no spirits because they cannot bee seene but shall we beleeue them or the Apostle there be many things that cannot be seene as the wind a voyce a sauour c. which yet are aâ— wee haue a corporall sight and sence of some things as we haue bodies so we haue a spirituall sight and sence of some other things as wee haue soules Some haue painted the diuell in a bodily shape with hornes tayle such like but it is fond seeing he is an inuisible spirit cannot be proportioned therefore the apparitions of Sathan that haue bin so much spoken of are not to be feared but his spirituall delusions and temptations must be taken heede of Now as he is a spirite so hee hath the properties of a spirite hee hath great knowledge for though he hath not so much knowledge as the good Angels seeing he hath lost by his fall that way aswell as man hath done yet hee hath much more knowledge then man hath naturally because he is a sole spirite besides that hee hath increased his knowledge by long experience practise he hath vnderstanding of all languages of the state of all countries of the condition and complexion of all persons he knowes to what sinnes men are most inclined to and by what meanes he hath preuailed against them and others that haue beene like them Some because the diuell hath more knowledge then men haue taken occasion to seeke to him to vnderstand of things
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