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
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
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
Certaine godly and necessarie Sermons preached by M. Thomas Carew of Bilston in the countie of Suffolke The first concernes the misterie of godlinesse and religion it selfe 1. Tim. 3. The second concernes regeneration and the necessitie of hauing our part in that misterie Iohn 3. The third containes the meanes of attaining therevnto together with the small number in comparison of those that are partakers thereof Mark 4. The fourth shewes the remedy against Sathans temptations who seekes continually to keepe and draw vs from it Eph. 6. The fift declares the shortnesse of our life and vncertaine certeintie of our death when we shall receiue the reward of it Psal 90. The sixt comprehends an example and discription of that rewarde together with the punishment of those that want it Luke 16. In the end of follovveth three more perticular Sermons The first concerning Gentlemen specially those that are so by office Deut. 16. The second concerning Gentlewomen 1. Pet. 3. The third and last concerning Yeomen and Tradesmen especially Clothiers AT LONDON Printed for George Potter dwelling in Paules Church-yarde at the signe of the Bible 1603. To the right worshipfull M. Thomas Carew of Crokeham in the countie of Sommerset and M. Clipsbie Gawdie of Gawdie hall in the countie of Norffolke HAuing for some reasons begun and by Gods goodnesse finished this little booke being after the vsuall manner to make choise of some person or persons vnder whose name I might commend it to the world my affection caried me as the first so at the last to resolue generally vpon those who are my kinsmen in the flesh both by consanguinitie or affinitie who although by the prouidence of God they be separated and seated as it were in the East and the West yet I desire and indeauour that they may sit together with Abraham Isaac and Iacob in the kingdome of God and particulerly I made choise of you as the chiefe among the rest especially that I am knowne vnto and may be bolde withall to whome for auncient loue and benefits I haue beene most beholding especially because this little booke as a messenger of my thankefulnesse might stand in steed of other duties which the distance of place and other necessities will not suffer me to performe vnto you and yours praying you with all the rest of my friends as if I named them to accept and read it with the same affection that I haue written it which I shall take as a recompence of my trauaile in hope of the fruite thereof that may vnite vs more neerely by a new birth in the spirituall kindred of Christianitie which I beseech Almighty God in Iesus Christ our Lord by his omnipotent and holy spirit to bring to passe in vs all for our mutuall reioysing in this life and eternall saluation in the life to come Amen Your poore kinsman and ready friend to commaund in Christ Tho Carew The Epistle to the Reader ALthough Christian reader that the multitude of Bookes already set forth by worthy men the forbearance of many other to write much more worthy then my selfe and the censures of some that will passe vpon euery thing that is committed to the view of all as their seuerall affections stand either to the man or the matter with some other things might discourage me from this labour yet because I see that ancient bookes though neuer so excellent are laide aside and new bookes are taken into the hands of the common people and that diuers men according as they haue seuerall reasons are of seuerall all dispositions this way and because he that regards the winde shall not sowe I lay aside discouragement and also would haue thee thinke that the reason mentioned in the former Epistle is a sufficient motiue to me though it seeme not so to thee if thou wilt bestowe paines to read this booke bestowe thy charitie to vse it well and pray with me to God that giues increase to the planting of Paul and the watring of Apollo that together with the greater and better labours of other of his seruants it may be blessed at least in some small measure to Gods church especially to those to whom I haue chieflie directed it and so thou shalt further my purpose and binde me to thankfulnesse â— The Summe of Christianitie 1. TIMOTH 3. 16. Without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory _â—Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus and Acts. 20. was for like purposes to depart from thence to other places he left Timothie the Euangelist there aswell to confirme his doctrine and water that he had planted as to ordaine ordinarie ministers and officers who might by continuall teaching gouerning and prouiding for the poore keepe that church in good estate carry the same forward vnto perfection Now because Timothie was a young man the businesse committed vnto him waightie and his enemies and temptations many and mightie he writes this Epistle vnto him as he hath said in the former verse that he might know how to behaue himselfe in the Church which for excellencie he calles the house of God the piller and ground of truth Now hauing in the former part of this chapter shewed what Ministers should be chosen and how they should be qualified in these words he shewes a reason thereof drawne from the matter whereabout they must be occupied which is not in genealogies Iewish fables which he hath forbidden them before as too trifling and vnprofitable Chap. 1. things for Ministers to spende their time in but they must be occupyed about the doctrine of pietie and Christianitie now as they must be speciall men so they must bee occupied about speciall matters that are secret and vnknowne to the world that are of great vse and benefit to the Church and that are amiable and admirable to the Angels Great is the misterie of godlinesse Now the former description of Ministers laide with this doctrine for Ministers doth shew they must be wise religious and sanctified men that shall teach religion to the people otherwise they shall preach at the least in a great part that which themselues doe not vnderstand as our Sauiour Christ said to Nichodemus Art thou a Teacher in Israell and knowes not these things and as the Iesuites Iohn 3. who in the Rhemish Testament prooues themselues to be the teachers of all men yet shew they vnderstand not the mysterie of religion for they haue passed ouer these words with silence and speake not a worde of this text that doth containe so great a matter For without controuersie saith the Apostle great is the mysterie of godlinesse or religion When he saith Without controuersie he meanes it is confessed of all nations and of all sortes of men that religion is a great thing for although
there be diuers opinions in the world which is the true religion the Iewes thinke it is contained in their Talmud the Turkes thinke it is contained in their Alcaron the Papists thinke it is contained in their Masse-booke and we say it is contained in the Scripture yet all doe confesse and it is out of controuersie that religion is a great thing and although many doe not approoue of Christian religion yet it being granted that this is the true religion to looke for saluation in and by Iesus Christ who was God manifested in the flesh all will agree it is a great mistery he hath said in the former verse he write in his Epistle to Timothy that he might know how to behaue himselfe in the Church the piller and ground of truth now he saith immediately Great is the misterie of Godlinesse or Religion teaching vs that is the true and godly religion that is grounded in the trueth or word of God and that hath alwayes beene professed in the Church and that all the religions that are out of the Church and that doe dissent from the word are vntrue and vngodly Misterie He calles true religion a mistery because it is hidden from and refused of the most because it is perceiued and therefore imbraced but of a few and because it is preached but in part of any and well may the Apostle call true religion a Mistery for the Heathens dreame not of it the Iewes deny it Papistes peruert it yea many that are in the visible Church doe not perceiue it at least the trueth and godlinesse of it but doe take superficiall knowledge for sound knowledge a dead faith for a liuely faith and counterfeite godlinesse for true godlinesse and no maruell for religion is contrary to nature and reason the eye of religion Adam hath put out and all men are blinde vntill they be againe enlightned by grace therefore the Apostle saith The naturall man perceiues not the things of God neyther can he because 1. Cor. 2. they are spiritually discerned If religion could haue beene perceiued by naturall reason the wise Philosophers would haue found it out but in all their writings there is a perpetuall silence of it No man can by reason iudge certainely of many naturall things subiect to sence as the exceeding swiftnesse magnitude and altitude of the Sunne Moone and Starres of the causes and effects of the thunder lightnings earthquakes and how much lesse can men pearce into Gods secrets with their owne eyes There be many artes and trades in the world and euery of them is called a mistery because the perceiuerance and practise of them is beyond the reach of common men that haue not beene bound prentise to them how much more must the art of Christianity and religion needes be misticall All other religions are not misteries especially not great misteries but may be perceiued and conceiued by naturall reason but true religion cannot Yea the Apostle calles it a mistery not only in respect of those that be irreligious and haue no perceiuerance of it but as I said in respect of those that be religious who although they know it truly yet they know it not perfectly as Paul saith of himselfe and all other Christians We know in part if we know any thing but in part it is misteries 1. Cor. 5. Nay that which is more religion may be called a misterie in respect of the Angels for they knowe it not fully as Peter 1. Pet. 1. saith for hauing spoken of the Prophets foretelling of Christs suffrings and the glorie of Christians he saith the which things the Angels desire to beholde And that religion is a great mysterie we shall more plainely see by the opening of the Text and handling of the wordes as they follow in order But before we come to the particulers of it let vs marke generally that seeing religion is a great thing we must not account it little nor vnderprise it as many doe but iudge and esteeme highly of it and thinke all things in the world little in respect of it and other persons no body in comparison of those that haue it Furthermore let vs marke that seeing religion is a misterie we must neither be so arrogant as to thinke we can easily conceiue and vnderstand it nor so negligent as not to enquire and search after it but humbly and diligently by hearing of Sermons by reading the Scriptures by conferring with good men who are best acquainted with it and especially by prayer vnto God seeke and labour to be instructed in it Men are inquisitiue after court newes and strange newes that concernes great persons and great matters that euery one knowes not then let vs enquire for this heauenlye mysterie that concernes the highest And lastly seeing he calles religion the misterie of godlinesse let vs note it is a misterie both in the knowledge of it and in the practice of it Therefore as none can tell what true godlinesse meanes but those that be religious so none can tell what true religion meanes but those that be godly there is no religious man but hee that is godly and there is no godly man but he that is religious God manifested c. Now we come to the words of the Text wherein the Apostle sets downe the substance of religion which at the first view seemes a matter not hard to conceiue but by the examination of the circumstances of it we shall by the grace of God see how truely and fitly the Apostle hath called it a misterie And although there be some partes of religion that are not plainly expressed in this Text as that of election and the resurrection c. Yet both those and all the parts of religion are comprehended in these words for it is said God hath elected vs in Christ Iesus Ephe. 1. Ioh. 11. and also that we shall be raised vp againe by him Saint Iohn saith Euery spirite which 1. Ioh. 4. confesseth that Iesus Christ is come in the flesh is of God and euery spirit which deemeth that Iesus Christ is not come in the flesh is not of God as there is no heresie or false religion but doth impugne Christ either in whole or in part but doth deny him in his names in his natures or his offices so on the contrarie there is no part of true religion but hath reference vnto Christ therfore when he comes to set downe the misterie of religion he saith it is this God is manifested in the flesh So that religion followes from God to man and againe leades man to God the mistery of it is that God and man the creator and the creature is ioyned togeather which as one saith Is such a thing that to speake of no man is worthy and to vtter no man is able What then shall I doe saith he shall I be silent or shall I speake be silent I dare not least I should conceale so great a benefit speake I cannot least I should
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
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
accounted Christians among men yet they shall be shutte out of the kingdome of heauen with the Mat. 25. fiue foolish Virgins Therefore saith our Sauiour Christ Except a man bee borne of water and of the spirile except hee been cleansed from corruption and made partaker of the guiftes of sanctification he cannot enter into the kingdome of God But if a man be borne againe he shall enter our Sauiour Christ vseth the like speech in Math. 19. 9. He that putteth away his wife except it bee for fornication and marries another committeth adulâ—erie but if it be for fornication it is otherwise then so in this place he saith Except a man be borne againe hee cannot see the kingdome of God but if hee be borne againe he shall see it both heere and hereafter as Peter saith Blessed be God who hath begotten vs againe to 1. Pet. 1. inheritance immortall vndefiled rescrued in â—eauen for vs. It is not indeed our Sauiour Christes purpose to set foorth the excellencie of a regenerate and Christian estate that is shewed in other places of Scripture but his purpose is to shewe the necessitie of it and that without it a man cannot be saued That which is borne of the flesh is flesh Verse 6. Our Sauiour Christ confirmes his answere to Nichodemus as if hee should saye I would haue thee vnderstand I did not meane when I sayde a man must bee borne againe that a man should enter into his mothers wombe againe as thou diddest carnally take mee for if he could or should that would not profit him because it is carnall and all one with the first birthe for that which is borne of the flesh is flesh By flesh in the first place is meant the substance of flesh and in the second place the corruption of flesh as if hee should saye that which is borne of naturall parents bodilye is sinfull and corrupt If Adam had stoode in his first estate that which should haue beene borne of the flesh had not beene corrupt but holy but since Adam fell all that are naturallye borne of him are flesh that is to say corrupt both in body and soule and not onelye the inferiour partes of the soule as the thoughts and imaginations thereof which in Genâ—sis are sayde to bee euill Gen. 6. 5. continuallye but also the higher partes of the soule as the wisdome and conscience As Paul speaketh to the Romans Rom. 8. 〈◊〉 The wisedome of the flesh is emnitie against God and to Titus Their conscience is defiled Tit. 1. 15 And as the soule is corrupted so is the bodye and the partes thereof therefore Rom. 3 the Scripture speaketh of some men and saythe Their eyes are full of adulterie and the poyson of Aspes is vnder theyr lippes their handes are full of bloud their feete runne to euill Therefore the Ephe. 2. 5 Apostle sayth of all naturall men They are dead in trispasses Therefore when the Papists saye there is free-will in men by nature and some disposition to goodnesse they speake contrarye to our Sauiour Christ That which is borne of the fleshe is fleshe Let them shewe what parte of a man is vncontrouled in the Scripture and in what parte eyther of religion or conuersation wee are not directed from the highest point of â—aith to the lowest part of manners as how to eate and drinke and to apparell our selues Theâ—efore whatsoeuer the Papists doe ignorantly speake we must knowe as it is vnpossible for vs to doe any thing belonging to this life till we be borne so it is to doe any thing belonging to a better life till wee be borne againe for wee are not sufficient saith the Apostle of our selues to thinke a good thought but all our sufficiencie Phil. 2. 13 is of God who worketh in vs both the will and the deede that is by a spirituall and new birth for that which is borne of the flesh is flesh It is true that the corruption of our first birthe dooth not shewe it selfe in all alike but in some more then in other some are so incontinent that their owne wiues cannot serue them but are like fedde horses neighing after their neighbours wiues some are so intemperate that they become Iere. 5. 8. like Swine in drunkennesse and gormandize some are so furious as they care not who they reuile and rayle vppon some are so couetous that they will be guile and deceiue euerye one they deale withall other naturall men are more ciuill in shew but no better in deed some are in words as louing as Ionathan but in heart as spightfull as Absalon some are in words as honest as Susanna but in deede though secretly as vnchaste as Dalyla some haue new faces but olde hearts a newe cloake but an olde coate yea those that haue the best naturall guiftes as witte cloquence knowledge of humaine sciences and in some pointes doâ— seeme to shewe foorth speciall vertues as it is sayde of Socrates hee was so temperate that hee would neuer eate but when hee was hungrie and so pacient that hee was neuer seene to be angrie Scipio Affricanus is said to haue beene so pittyâ—ull that hee vsed his captiues as if they had beene his owne Souldyers There are also great things spoken of the Iustice of Aristides of the liberalitie of Mespania and of the chastitye of Lucretia But these or whatsoeuer such things haue beene found in Heathens they were nothing else but gilded sinnes because they proceeded from fleshe that is to say from pryde loue of praise and such like corruptions of nature and not from regeneration Mat. 6. 1. and the spirite of sanctification Therefore saith our Sauiour Christ That which is borne of the fleshe is fleshe as if hee should saye there is nothing but corruption in a naturall man neyther in his thoughts in his wordes nor in his workes if we could but see the heart and the corners and courses of a naturall mans life as it is indeede it would seeme more odious vnto vs then any thing that euer we sawe for all that is borne of the fleshe is fleshe and not onely all that is in a man when hee is borne is corrupt but all that afterwarde hee dooth thinke speake or doe according to his first birthe that is according to his naturall iudgement naturall affection and naturall conuersation Therefore the Apostle speaking of the estate of all naturall men saith There is none that Rom. 3. dooth good no not one For which cause wee are commanded in the Scripture to put off the corruptions of our nature Paul saith to the Ephesians Put of the olde man which is corrupte Ephe. 4. to purge them As the same Apostle saith to the Corinthians Purge the olde â—euin of 1. Cor. 5. maliciousnesse and wickednesse To denye them as our Sauiour Christ sayth Hee Mark 8. that will be my Disciple let him deny himselfe that is his owne corrupt iudgement and affection to
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
armour of God we are not able to resist the deuill for what power is therein a subiect to resist a Prince what strength is in weake flesh to withstand a mighty spirite what wisedome is there in a foolish man to counteruaile the subtill Serpent but if we bee armed with the armour of God and furnished with his deuine grace then and there by we are made able to c. Therefore saide our Sauiour Christ to this Apostle when 2. Cor. 12. he was in this battell and prayed for aide My grace is sufficient for thee and hee hauing experience that it was so saith I am able to doe all things by the heple of him that strengthens me and if it should be obiected Paul was an olde man therefore we cannot doe as he did Saint Iohn writes to the church and speaking of common Christians saith Hee that is borne of God ouercomes 1. Ioh. 5. 4 the world If we reade the Scripture wee shall see what great temptations the seruants of God haue ouercome by grace as Moses Ioseph Iob Daniel and others we must be like the people of Ciuiensis who when the ambassadors of Brutus would haue them deliuer their Citty vnto him returned his answer tel your captaine Brutus our ancestors haue left vs weapons to defend our selues and our Citty so when the diuell tempteth vs to yeelde our selues to him let vs answere our God hath left vs weapons to defend our selues from him Therefore if we would be able to stand vpright against the temptations of the diuell let vs heare reade praye and euery waye labour to furnish our selues with knowledge faith hope trueth iustice mercye loue humilytie patience meekenesse and all the graces of Gods spirite And let vs knowe this is none of the least of Sathans temptations to perswade men they may doe well enough without them or with some though they seeke not for all of them and to thinke that those that haue them doe no great matters with them How great a temptation of the diuell in the person of a woman did Ioseph Gen. 39 ouercome by grace when numbers with farre lesse inticementes are carryed to adulterye how great a temptation did the three children ouercome by grace Dan. 3. when thousandes were for want of grace carryed to idolatrye as one saith this prooues not a man an innocent because hee is not accused but beeing accused he is able also to cleare himselfe so it prooues not a man a Christian that hee is not tempted but beeing tempted he is able to ouercome therefore saieth the Apostle Put on the whole armour of God that yee may bee able to resist As the graces of God doe inable vs to withstand the diuell in his temptations so wee must put foorth our strength and resist him When Peter had sayde 1. Pet. â— your aduersary the diuell goeth about like a roaring Lyon seeking whome he maye deuoure hee addeth whom resist stedfastly in the faith Iames sayeth Resist Iam. 4. the diuell and hee will flye from you some to excuse their falles saye the temptation was so strong that it was vnpossible to withstand it It may bee it was vnpossible for an vnarmed man but not vnpossible for a man furnished with Gods grace Therefore let such a man knowe it was not so much the strength of temptation as his owne weakenesse and cowardise that ouerthrewe him hee wanted grace or did not resist if hee had hee might haue ouercome for there haue beene men yea women that haue ouercome as great temptations as those and let him tell mee did hee not vse his owne handes his owne eyes his owne feete his owne tounge whereof the diuell hath noe power except by speciall license or authoritye in the case of possession which is not ordinary but his power and practise is to intice mens hartes and hauing wonne their Iudgement and wonne their affection they giue their toung to speak euil or their hands or other members of the body to commit euill why doe men these things and not resist but suffer themselues to be ouercome of their spirituall enemy By this time we see cause seeing it stands vs vpon life and death to resist the diuell but some man may aske how we should doe it I answere our resistance must be spirituall as our enemy is spirituall it is not enough to say I defie the diuell as some thinke but if we would resist the diuell we must resist sinne what sinne soeuer it bee that wee are tempted to whether against the first table or the second table of the law whether it be against God directlye as idolitry blasphemy periury or the worship of God as the neclect of the worde sacraments or sabothes or whether it be against men or women in the abridgement of their authority of their liues of their chastity of their goodes of their name for we neuer are mooued to any sinne but we haue to doe with the diuell directly or indirectly If it be asked how we should resist sinne I answere I resist the motions vnto it within and the perswasions and occasions vnto it without resist it in iudgement and saye with our selues the diuell stirres vp my corrupt nature in my hart or stirres vp such a man or such a woman to perswade me to such or such an euill thing I may not doe it resist it in affection such a thing that the diuell or his instrument would drawe me vnto is euill I wisl not doe it resist it in conuersation such a thing that the diuell perswades mee to is euill I will haue no hand I will haue no finger in it I will stop my eares from hearing of it I will shut my mouth from defending it I will turne away my feete from following it Some may aske how a man should know the temptations of the diuell from the corrupt motions of our owne nature I answer there is such an affinity likenes betweene them as it is hard to distinguish them therefore the safest way is to thinke that we haue to deale with both these enemies at once and so to be the more strengthened against them but for a difference let vs know when all euill motion to any sinne is raysed if spirituall force be added to draw vs or spiritual subtilty to perswade vs which be two properties of the diuelles nature let vs thinke besides our owne corruption which is the broker the diuell himselfe is present is the prouoker let vs resist the first corrupt motions of our nature which the Apostle seemeth to call the 2. Cor. 12 messengers of Sathan as hee saith to the Collossians mortifie your earthly members Col. 3. if wee make such faire warres with these spirituall enemies and kill them not as many doe we shall haue foule handes with them and let vs resist the diuell who will double and inforce those suggestions by what reasons or perswasions soeuer he doth it that all the power of hell may not