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
forth and grow yea there will be the same minde that was in Christ Iesus Phil. 2. 2. The outward worke is to fashion the outward man vnto all conformitie with the Law of GOD in word and deed 1. For words As Christ whipt the buyers sellers out of the Temple Iohn 2. so his spirit driues away all swearing vnclean talke lying slandering c. out of the mouth of a regenerate man No man that hath the spirit of Christ can call Christ execrable 1. Cor. 12,3 Doest thou delight to speake of Christ and his Gospell with reuerence and holy affections A signe it is of the good spirit But disgracefull speeches of the Word and them which professe it lauish in oaths and filthie Lawlesse communication with ieasting which is not comely agreeth not with this spirit 2. And for Deeds As a Hare may be traced in a Snow to her forme so is it easie by your deeds to find out what Spirit is in you What spirit think you is in Idolaters Hypocrites swearers Sabboth-breakers in the malicious vncleane proud drunken couetous wretches In Lyers Slanderers c. The spirit of Christ It were blasphemy so to say Nay that vncleane spirit the Diuell who delighteth in such and effectually worketh in them Vse 3. The state of the Children of God is certaine whatsoeuer the Papists say to the contrary If I am Christs I shall be saued But if I haue the Spirit I am Christs Therefore c. True If Q. How shall you know you haue the Spirit A. How shall I know that I haue a Soule but by the effects of it vnderstanding memory c. So by the worke of Grace in my heart by my sincere loue of goodnesse and hatred of euill c. which I cannot be ignorant of being in me I know that I haue the Spirit 2. Cor. 13.5 Know you not faith the Scripture that Christ is in you by his Spirit except you be reprobates And againe Wee haue receiued the Spirit of God 1. Cor. 2.12 that wee might know the things which are giuen to vs of God What things All Spirituall grace present with perseuerance and all the good things of glorie to come Lyra. That wee might firmely and without doubt know for looke what a demonstration by causes is in humane things that in Diuine is the Reuelation of the spirit through Faith The end then why God giueth vs his spirit is to make vs know that we are in his fauour and shall be partakers of the glory to come and by consequence that we shall perseuere in grace without which the future glorie cannot be obtained But thou wilt say I feele Infidelity in mee which grieues me It 's well thou feelest it with Griefe this argues not the absence but rather the presence of the spirit For the spirit doth not make vs omnisciens and impeccable doth not beate downe sinne in vs at a blowe doth not kill corruption outright No. Corruption will be an Inmate with the spirit in this life doe what we can Yet such a man for all this hath the spirit and is spirituall If thou goe by a Noble-mans house thou knowest that there are horsekeepers skullions and such like yet if thou be asked who dwels there Thou sayest such a Noble man naming the Lord of the house and not these baser people So Corruption dwelleth where the spirit but gouernes not but is an vnderling and therefore we are in account spirituall VERSE 10. And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake NOw followes the other part of the Amplification which is Consolation which is double The 1. verse 10. that we are certaine of eternall life The 2. verse 11. that wee are certaine of the Resurrection of our bodies He brings in both by an Occupation against two grieuous Tentations the first in the 10. verse Thus You say that the spirit is in vs. Alasse what are we the better We are subiect to pouerty sicknesse death it selfe as well as others Vnto this Paul answeres first by a Concession The bodie is dead because of sinne Secondly by a Correction But the Spirit is life for Righteousnesse sake First of the Concession And if Christ be in you Before hee said the spirit of God and of Christ now Christ because Christ is in vs by the Spirit and Faith Not Corporally but Spiritually which manner of his presence is the best Ioh. 6.63 We need not plucke him down out of heauen by any Inchantment as the Papists into their sacrament of the Altar that we might partake of his vertue as not the Sunne to partake of his light The body Corruption or the vnregenerate part say some a Chrysoft Piscator But not so for when Paul cals corruption a Bodie it is with an Addition of Sinne or Sinnefull or Death Rom. 6.6 Col. 2.11 Rom. 7.24 Heere it is for the Masse of Flesh and Bloud the Naturall bodie b Aug. lib. 1. Ret. cap. 26. Is dead not is mortified but dead addicted to the Necessity of death which necessity it had not before sinne c Tho. Aqui. et ante eum Aug. loco modo citato But dead is more we dying euen from our birth death hauing made his seisure already because of sinne remaining doctrine Doct. Though Christ be in the Regenerate yet are they subiect to death Heb. 9 27. Rom. 5.12 Where sinne that is originall takes hold there death enters by sicknesse and other mortalities the forerunners and Parts d Mortes partiales Pererius in Gen. lib. 4. de Creat hom num 166. of Death though the Curse and sting bee taken away For as the lines from the Circumference determine in the Center so all paines and sicknesses tend vnto Death As God sent to Hezekiah to put his house in order Esay 38. because hee must die So the Remembrance that the body is dead should perswade vs to thinke of death and prepare for it Thy liuing body is called a very Carkasse Vse If we see an old man stooping and sickly we say he carries his Beere on his backe It 's the case of vs all olde and young Death the King of feare and Terrors Iob 18.14 plants euen from the first houre of our life his Ordnance of Sinne to batter the wals of our bodies Thou seest Death is entred into the Citie of thy Body Take heed it Vanquish not the Castle of thy Soule if it doe then both bodie and soule must to the Diuell It 's lamentable to obserue how many that haue the wals of their house shaken and vndermined ready to drop downe yet prouide not for their soule abate not of their pride Couetousnesse c. practising such things whereby they dye more Obrepit non intellecta senect Iuuenal saty 6. Euen dying before euer they beganne to liue and departing this world with as little vnderstanding and sense
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
6.15 that is with a firme resolution that come Fire Sword what will come we will hold our way Thus was Dauid prepared Psalme 13. Though I walke in the valley of the shaddow of death I will feare none ill and Psal 119.106 I haue sworne and am stedfastly purposed to keepe thy Law So Paul elsewhere manifests his resolution and readines Acts 20.24 21.13 to die for Christ 7 Trauellers carry with them some Cordiall and comfortable waters to cheere their Spirits when through wearinesse they begin to faint So in the way to Heauen through weaknesse thou maist faint and fall the water of Repentance is precious a draught of it will recouer and repaire thy spirits fill thee full of godly care and confirme thy assurance Thus much of the manner of the Metaphor now followeth the nature of the Argument which is as was sayd a description of such which are in Christ by the effect Such walke not after the flesh but after the Spirit that is liue holily doctrine Our Vnion with Christ the cause of our good life Ioh. 15.5 1. Ioh. 1.6,7 Vse 1. Hee saith not there is no condemnation to them which are in Christ because they walke but which walke for hereby wee are not iustified nor called but they which are iustified and called so carry themselues This walking is necessary not as a cause of saluation but as a condition without which there is certaine condemnation Vse 2. Heere wee haue a touch-stone to try whether wee bee in Christ or no and so whether wee shall bee damned or saued When thou seest the Impe which thou hast grafted to budde and leaue and bring forth fruit thou saist it takes well so if thou bring forth Holinesse the fruit of the Spirit thou takest well and art surely grafted into Christ This then answeres a Question of which many desire to be resolued viz. Whether they shall be saued or no Examine thy walking If in the way of Enuie Blasphemy Pride Drunkennesse Vncleanenes this is the way of the flesh vnto assured condemnation the spirit leades not this way thou art yet out of Christ and therfore far from saluation He that would be saued must walke after the Spirit in righteousnesse and holines As the palpable prophane wretch is heereby excluded so also he that is a meere ciuill man and no more for though he seeme to be in a good way as of iust dealing temperance liberality courtesie c. yet hee walkes in these waies after a wrong guide which is the flesh doing these things for the praise of men and with the opinion of Iustification thereby besides hee neuer descends into his owne heart mourning for and mortifying inbred corruption vnto which the Spirit principally leades but onely glorieth in outward moralities If then thou wouldst bee saued approue thy selfe to bee in Christ by walking after the Spirit But remember thou must walke now and then will not serue the turne as he that sets now one step then another is not sayd to walke so thy walking implies a continuall motion in godlines and yet not such a motion as of a Horse in a Mill but as proceeding and getting forward As in walking there seemes to be an Emulation between the feete to be one before another so in our liuing wee must striue to be euery day more forward in goodnes and to be better to morrow then we are to day Vse 3. There is nothing more irksome to the children of GOD then the rebellion of the flesh though wicked men bee not sensible of it And many times weake Consciences are so distressed by the sense of their corruptions that they doubt much of their estates Let such wisely marke these words Hee saith not There is no condemnation to them in whom there is no flesh but which walke not after it nor saith he there is no condemnation to them which are not tempted or which sin not but which walke not after sinne for the children of God must be tempted and wee neuer receiue such Grace in this life as not at all to fall or sin but not to walke after it but to striue and resist it and if downe through weakenes not to lye and wallow our selues as swine in the mire but by the power of the Spirit to start vp to wash away our spots in the Bath of Repentance and euer after to bee the more vehement and strong against our corruption It is not a willing seruice which they performe vnto the flesh when they are ouertaken as a man willingly walkes in his Garden but a most vnwilling for the which true Conuerts are often heard to sigh mourne and lament and are often seene with teares in their eyes Concupiscence will be to thee so long as thou liuest here but walke not after it and then all shall bee well When thou walkest abroad thou canst not hinder the Birds from flying ouer thy head but thou maist hinder them from lighting vpon thy head and making nests so thou canst not be wholly void of corruption but if thou bee in Christ thou hast receiued grace not to obey it Thou art it may bee much inclined to Anger Doest thou let it remaine with thee till being sowred it turneth to malice and rancour and bringeth forth reuenge Gen. 15.11 Then hast thou suffered it to nestle in thy heart and if thou lookest not to it it will bee thy destruction so of Lust Pride Couetousnesse but if thou scarre away these Harpies as Abraham the birds from his Sacrifice and suffer not an euill thought to lodge with thee all night surely thou art in Christ and neuer shalt be damned VERSE 2. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sinne and Death IN this Verse is an Argument prouing the Proposition before deliuered That there is no condemnation to them which are in Christ The Argument is taken from an effect of our Being in Christ Thus They which are freed from the Law of Sinne and Death shall not be condemned But those which are in Christ are so freed Therefore they shall not be condemned The Minor is thus proued They which are quickned by the same Spirit which is in Christ are so freed But all in Christ are so quickned Therefore they are so freed This Verse then intreates of the freedome and deliuerance of the Regenerate which are in Christ Concerning which freedome or Manumission foure things may be obserued 1. From what namely from Sinne and Death 2. The extent of this Deliuerance not from sinne and death simply in this world but from the Law of Sinne and Death that is from the power and authoritie of Sinne which power is called a Law by the Apostle for two reasons 1. Because carnall men obey sinne as they should obey a Law 2. Because sinne holds vs bound by the Law vnto eternall death 3. The subiect of this Deliuerance Mee saith Paul meaning himself
vs being the Murderer of the Soule but as a most hainous sin against God Hope therefore But thou wilt say Alas my Euilnesse bids me despaire Yea but if thou beleeuest and repentest God bids thee Hope Be of good Comfort therefore and hauing Gods Commandement to Hope and his promise not to be confounded though thou seest nothing in thy selfe to make thee hope yet hope aboue hope Vse 3. The Papists say wee cannot be certaine of Saluation because we hope for it but God saith because we hope we are certaine For we are saued by Hope Vse 4. The complete and perfect state of Gods Children here is not in re but in spe As Christs Kingdome is not of this world Ioh. 18.36 so is not our Hope The worldlings motto is A Bird in the hand Giue mee to day say they and take to morrow whoso will But the word of Beleeuers is Spero meliora My hopes are better then my present possessions Therefore we despise the present things of the world in the hope of things to come vsing the world as though wee vsed it not as a Merchant hoping to fraught himselfe with Gold neglecteth baser commodities Worldly men laugh at Beleeuers for contemning earthly things and Beleeuers which hope laugh at worldly men for contemning heauenly things We are not without ioy in this world but it is such as the world knowes not The Ioyes of the world are nothing to that wee haue as that we haue is nothing to that we shall haue What ioy and happinesse is in enioying when the very hope is so happy and glorious If God be so sweet to them which hope for him what is he to them which haue him The Children of God are accounted fooles for letting slip a good bargaine for going to a Sermon when others goe to profit and pleasure but herein they are most wise as he is which contemneth drosse for Gold shels for Kernels Vse 5. Hope breeds Patience Vnderstand it thus Betweene Hope and Hauing there is a want of the thing desired This delay is troublesome for the hope that is deferred Pro. 13.12 is the fainting of the heart but when it comes it is as a Tree of Life and the greater is the fainting as the thing hoped for is greater Now for this want delay and fainting Patience is necessary that we should not thinke the time long nor faint vnder the troubles which in the meane time doe occurre Dauid was promised a Kingdome and in the end had it but in the meane time he waited deuouring many troubles through patience So we haue a Kingdome promised but we must enter into it through many tribulations and wait the Lords leisure Therefore Patience is needfull that after wee haue done and suffred the will of God Heb. 10.35 Eph. 6.17 we may inherite the Promise Needfull indeed as a Helmet for so is hope called because by Patience it beares off many a knocke with the which otherwise wee should bee soone striken downe into despaire Pray for hope that thou maist with patience beare the many troubles must be endured The Patience of the Martyrs to endure the fire was bred by hope as their hope was bred by Faith True is the Prouerbe If it were not for hope heart would burst and therefore to be out of hope is to bee most miserable As the Philosopher said Take away the heauens and I shall be no body Tolle Coelum nullus ero Empedo so take away the hope of heauen and wee are the most miserable which beleeue As is the Corke to the Net so is hope to vs the Lead at the bottome would sinke the Net if it were not vpholden by the Corke so would troubles vs if hope by patience did not sustaine vs. Perer. comment in Genesin to 1. lib. 1. num 159. One compares hope to the Moone which God hath appointed by her light which is patience to gouerne the Night of our afflictions Paul excellently compares it to an Anchor for as the Anchor holds the Ship in a tempest so doth hope through Patience keepe vs in troubles from the shipwracke of our soules As the Husbandman waites patiently for the precious fruit so must we for those which sow in hope shall reape in saluatihn Vse 6. Many say they haue this hope when they haue it not Thou shalt know by three things whether thou hast it or no 1. By the mother of it which is Faith 2. By the Daughter of it which is Patience 3. By the Companion of it which is Loue. 1. He which hopeth beleeueth and so much Faith so much Hope for Faith is the ground of things hoped for and the strength of hope is confidence Heb. 12. Robur fidei confidentia Ambr. Therefore the Ignorant as they haue no Faith for want of Knowledge so no Hope for want of Faith 2. Hope hath Patience The Merchant in hope of gaine endures the water The Martyrs in hope of the Recompence endure the fire Doest thou in trouble seeke to Wizards Diuels Then no Patience and so no hope 3. Loue is hopes Companion inseparable Gal. 5.5 and therefore hope is called the hope of righteousnesse and hee that hath this hope 1. Ioh. 3.3 purgeth himselfe If thy life be holy then hast thou hope because the promise is made to such as lead a holy life God threatneth damnation to them which liue vnholily in blasphemy breaking of the Sabbath disobedience to Parents Malice Pride Drunkennesse Vncleannesse c. If Thou liuest in these sinnes how darest thou say thou hopest to bee saued when thou hast no promise No no Thy hope is presumption and the hope of the wicked shall perish and his hope shall be as a Spiders webbe of which if a man lay hold it stayeth him not Iob. 8.13 Iob. 11.20 Thy hope shall be sorrow of minde This is thy hope thou profane wretch Dauid hoped in the Lord and was comforted and the Fathers trusted in God and were not confounded but if Dauid or the Fathers had liued as thou dost which art profane they had missed of their hope If then thou wouldest haue the true and liuely hope of saluation remember to increase in Faith Patience and Loue which is the fulfilling of the Law VERE 26. Likewise the Spirit also helpeth our Infirmities for we 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 IN this Verse and the next is another argument vnto patience from the most present help of the Spirit as if he should say Though you be afflicted yet despaire not for euen the Holy Spirit from Heauen helpeth you Here are two things First the help of the Spirit Secondly the meanes whereby he helpeth vs by teaching vs to pray Of the first Likewise the Spirit also helpeth our Infirmities Likewise referred either to the worke of the Spirit before noted Verse 11. he quickneth and
way fit to saue men and those which being fit by their silence and negligence suffer men to perish Vse 3. Paul hath a great desire to saue them of his owne flesh ordinate charitie first regardeth ones owne So euery man first for his owne family and euery Minister first for the flocke committed vnto him Vse 4. The glorie of a Minister is principally in his learned and painfull preaching Maintenance degrees dignities make not a Minister honorable but are badges of such our Church and state appointing these as rewards of them who deserue to be honoured for their learning and worthinesse 1. Tim. 5.17 being a part of that double honour allotted for them by the Spirit of God There is a great deale of contempt cast vpon the ministery and euery base fellow can be eloquent enough in disgracing the Clergie The way to redeeme our function from the scorne of men is painfulnesse in our calling and sufficiencie of holy gifts for ministerial emploiments without these preferments will not do it As a gold ring in a swines snout and beautie in a woman without discretion so is dignitie conferred vpon a man unlearned and negligent Paul was both for person and means very meane yet when the Galathians heard him preach they esteemed him as an Angell and held him so deare that they would haue pluckt out their eyes to haue done him good As the honour of a King is in the multitude of his subiects so the glory of a Minister in the multitude of them he conuerts As the credit of a schoolmaster is to send many to the Vniuersities and of a Physition to heale many patients so is it the fame of a Minister spiritually to cure many and to send them to heauen Let vs therefore spend the candle of our life for the enlightning of others this will credit vs for we ought to be had in singular estimation for our workes sake Vse 5. There are three ends of a Minister in his preaching first to obey Gods commandement and the Churches who haue called him forth to preach Secondly to saue the soules of his hearers Thirdly that their hearers thriuing vnder their labors in faith and godly life may be a prouocation to others to follow them In aiming at and attaining these three we glorifie God These also must be the ends of hearers in hearing that they may set forth Gods glory first to obey Gods commandement secondly to saue their soules thirdly to prouoke others by their example and so to saue them Art thou seasoned with grace by hearing liue so that thou mayst rellish and season others that those which will not be wonne by the word may be won to the word by thy good conuersation Examine thy conscience hast thou done thus or rather when thou hast come from a sermon hast thou not by swearing lying backbiting false dealing quarrelling drinking c. caused profane men and women to blaspheme Christ and his Gospell and to wound them through thy sides If it be thus it were better that a milstone were hanged about thy necke and thou throwne into the bottome of the sea Is this to gaine Iewes and other profane men to the faith Nay it is to make Iewes Turks and Infidels to renounce Christianitie and those which are profane among vs to hate the profession and preaching of the Gospell the more What a blessing shall it be to thy soule if thy godly iust and good conuersation liuing according to thy profession bring others on to loue and heare the word and so to be saued I testifie to thee in the word of a Minister that thou oughtest so to liue as thou maist bring credit to the Gospell and prouoke others to the faith VERSE 15. For if the casting away of them be the reconciling of the world what shall the receiuing of them be but life from the dead IN this verse also is contained an argument to proue the generall calling of the Iewes to come not a new one but that son their former life shall not come into remembrance They shall liue more And all this is deliuered by an Interrogation to shew that such happinesse and beautie shall then come to the world as we cannot imagine doctrine The calling of the Iewes shall be a new life and happinesse to the world so before vers 12. It is the iudgement of Peter Martyr a very learned man besides others that many things are spoken by the Prophets of the calling of the Iewes and of the happines of the Church which are not yet fulfilled and therfore are to be expected at that time Vse 1 Fellowship in grace is no hinderance to them which haue receiued grace as before Vse 2. Againe heere wee are to be put in minde to pray for the calling of the Iewes which shall bring so much good to the world as the sisters sent to Christ in the behalfe of their brother Lazarus Iohn 11. so let vs Gentiles importune the Lord for our brethren the Iewes My spirit reioyceth at the remembrance of that day O how will the Iew put on as being ashamed to be ouergone by the Gentile How eagerly will he follow not a snailes pace which is the fashion now but euen flying with the wings of knowledge and zeale wee haue now the start of them let vs set the best foot forward and keepe it Vse 3. Till we be conuerted we are enemies and in open hostilitie with God the regenerate are Gods friends hee will saue his friends but as for his enemies they shall be slaine before his face Nay till we be called we are dead starke dead The father said of the prodigall childe being returned This my sonne was dead but now is aliue Luke 15.29.31 Dead though not bodily yet spiritually which is the very suburbs of hell Such as liue in pleasure are dead 1. Tim. 5.6 So much difference betweene vnconuerted men and conuerted as betweene dead and liuing men As the countenance of a dead man is gastly and his carkas proues soone vnsauoury so vnregenerate men are odious in the sight of God and men notwithstanding their outward ornaments and odours which is nothing else but the perfuming of a peece of carrion Hee that keepes company with the wicked is like the spirit that haunted the graues as thou hopest to be separated from them at the day of iudgement so now stand vp from the dead that thou mayest receiue light Ephes 5.14 The ministery of the word is the voice of God calling vs from death to life from hell to heauen those which contemne it must needs be swallowed vp of death If God hath breathed into thee the life here spoken of by this meanes manifest it by thy loue to the word by the actions of life Drunkennesse vncleannesse c. are dead workes Hebr. 9.14 so called because they bring death and are performed by them which are spiritually dead But godlinesse hath the promises