there is plenty When Satan shall trouble thee looke vnto Christ in whom thou art by Faith and Inuincibly relye herevpon There is no Condemnation to men in Christ See thou hast good euidence of thy being in Christ and then resolue that it is as possible for Christ himselfe to bee damned as for thee For thou art a part and a member of him which to perish is impossible Examine thy Faith and Repentance and labour to feele in thy heart thy vnion with thy Sauiour It is not enough to be neere him thou must be in him If thou finde so Reioyce be thankefull and walke worthily Now followes the Description of them which are in Christ viz. All those which walke not after the Flesh but after the Spirit and thus he describes them from their proper effect I say proper for it is as proper for Gods Children to walke in holinesse as it is proper for the Sunne to shine and the Fire to giue heate These words containe a double Answere to each part of the proposition viz. Affirmatiue Negatiue If you aske who are not in Christ The Affirmatiue answere is They which walke after the Spirit If you aske who are not in Christ The Negatiue answere is They which walke after the flesh If you aske who are Iustified The Affirmatiue answere They which walke after the Spirit If you aske who are Condemned The Negatiue answere They which walke after the Flesh Here we haue three things which bee of great reckoning in the Scriptures 1. Vocation They which are in Christ 2. Iustification Shall not be condemned 3. Sanctification Which walke not after the Flesh but after the Spirit The Generall meaning is Those which liue holily mortifying the Flesh and obeying the Spirit are in Christ The holy life of a Christian is compared to walking and Trauelling which is not done without a Guide Two things may be noted in those words 1. The manner of the Metaphor 2. The nature of the Argument In the Metaphor are two things 1. The Act. Walking 2. The Direction or Guide which is set downe two wayes 1. Negatiuely Not after the Flesh 2. Affirmatiuely But after the Spirit The false Guide the Flesh The true Guide the Spirit Quest But why speakes the Apostle of the false Guide Answ Because most men are enclined to this Guide being wedded to their owne opinions and taking their owne directions from the wisedome of the flesh to be best Therefore he giues them an Item of a false Guide The Scripture vsually compares liuing to walking as here So Gen. 5.24 and 17.1 c. the Reason because of the suting of one to the other for in diuers things here is great Correspondence 1. Trauellers ignorant of the way enquire after the right and neerest way So wouldst thou trauell to heauen If thou enquirest for the way of Merit it is Christ If for the way of our Obedience it is the Law There are many by-pathes Search the Scriptures the Rule of our Faith and Obedience Ioh. 5.39 2. Trauellers in dangerous and vnknowne wayes seeke for a good Guide so must he which would safely trauell to heauen Act. 8 31. For as the Eunuch vnderstood not without an Interpreter so cannot wee walke that way without a Guide Two Guides will offer themselues A false treacherous deceiuing guide which is the Flesh which will boast of her cunning and ablenesse and a true Guide which is the Spirit Both these are set downe in the Text. Take heede of the Flesh Take the Spirit 3. Trauellers enquire for good Company loth to goe alone and yet loth to goe with euill Company as with a Thiefe or a Robber So beware thou of ill Company as of Swearers Drunkards Whoremongers c. These will drawe thee out of the right way for they trauell not to Heauen-ward Let thy delight be in the Saints and in them that excell in vertue that thou maist the more cheerefully walke Psal 16. being holpen by their Prayers and vertuous examples As in a Teame a good sure Horse being among a sort of Iades is many times made shuttle and vntoward so looke for no furtherance in thy iourney to heauen by the society of wicked men 4. Trauellers especially in a long iourney clogge not themselues with things superfluous but onely take necessaries so ouerload not thy selfe with vnnecessary cares delights of the world As a heauy burthen or a long garment to a Traueller so is the world to vs in our iourney towards heauen a hinderance of our speed 5. Trauellers going a dangerous way prouide themselues of some weapon as a Sword or a good Staffe for they may meet with Robbers which would lighten them of their money So get thee a good weapon The way is dangerous Thou shalt be sure at one corner or Crosse-way or other to meet with the Diuell that old Thiefe who would bee glad to rob thee of Grace and is as greedy of it as a Thiefe of a purse The best weapon is Faith which serues for a Weapon to fight withall and also for a Staffe to rest vpon For a weapon Therefore Saint Iohn saith that Faith is the victory that ouercommeth 1. Ioh. 5.4 It is a weapon both Offensiue and Defensiue For an offensiue Weapon it is as good against the Diuell as a Pistoll against a Thiefe 1. Pet. 15.9 Iam 4.7 So saith the Scripture Resist the Diuell stedfast in the Faith and he will flee from you If a Thiefe see a case of Dags at a mans side hee will not deale with him hastily so if the Diuell perceiue vs furnished with Faith he will haue small list to meddle with vs. For a defensiue Weapon also there is none to this It is a Target of proofe or a Shield So Saint Paul cals it and exhorts Ephes 6.16 Aboue all take the shield of Faith whereby ye shall bee able to quench all the fiery darts of the wicked Faith also serues for a staffe to rest vs vpon Wee stand and are stablished by Faith Rom. 11.20 Children learne to go by the finger or by a stoole 2. Cor. 1.24 such a thing is Faith to vs. An old man will not goe out of the dores without his staffe so if thou neglectest Faith thou canst neuer bee able to hold on thy iourney of which wee haue an example in Peter who so long as hee kept in his hand in his heart this staffe Mat. 14.30 walked on the Sea but when hee let it fall himselfe began to sinke 6 Trauellers on foote prepare for their feete that they bee well shodde lest beeing wounded by the sharpe stones and thornes on which they must tread they bee layd vp by the way If thou trauellest toward Heauen thou must tread vpon thornes the points of Needles burning Coles thou canst not want shooes These are the preparation of the Gospell And your feete shod with the preparation of the Gospell of peace saith Paul Ephes
1.6 The Spirit of God that is the Holy Ghost who in the words following is called the Spirit of Christ as proceeding from the Father and the Sonne Dwelleth in you You that is the Regenerate Romanes and so all others Dwelleth not formally or Essentially but in regard of the Gifts it produceth not by the immensitie of his Essence whereby he is in all but by the presence of his Grace whereby he dwelleth in the Regenerate as in his owne Temple noting thereby a fauourable residence doctrine The holy Spirit dwelleth in the Regenerate 1. Cor 3.16 Vse 1. The Apostle iudges the Holy Ghost to be in the Romanes from their holy obedience Take heed that thou pronounce not the Spirit to be wanting where thou seest a spirituall walking nor affirmest a presence of it where thou feest a fleshly Vse 2. As Ierusalem was the Glory of the world because of the Temple of God So are the Regenerate of all men most Glorious because they are the Temples of the Holy Ghost In matters of the world an vnregenerate man may be before vs but in this hee cannot He may haue gold in his purse but wee haue God in our hearts the right owner of them which is the top of our happinesse Tenants make hauock and suffer all things to fall to Ruine but owners are alwaies repayring when the Diuell held our hearts all was out of frame Ignorance ruled in the Mind Rebellion in the Will Disorder in the Affections But the comming of the Holy Spirit Enlightens leades into all truth certifies of the fauour of God fashioneth to euery good worke and enricheth with all spirituall grace all those in whom hee dwelleth Euen as Fire makes Iron fierie so the Spirit makes vs Spirituall This is that Spirit which is the Comforter which cheereth and sustaineth the desolate and despairing Conscience and feedeth it with heauenly Manna Surely the Conscience of a Regenerate man is a very Paradise in which Gods good Spirit dwelleth not for a short time but for euer Vse 3 Despise not neither wrong them which haue the Spirit by odious nicknames accounting it as their disgrace which is their Glory to be Spirituall or full of the Spirit Vse 4. The Spirit dwelleth in thee Looke well to thy heart because thou entertainest such a guest Thou art carefull so to receiue thy friend by whom thou art benefited that hee may delight to stay and abide with thee So vse thy selfe that the Holy Spirit forsake thee not Grieue not saith Paul Ephes 4.30 the Holy Spirit If he depart from thee his Grace also departeth with him And though being once Regenerate thou canst not fall from Election and Regeneration yet thou mayst lose the gracious feeling of thy Assurance and in thine owne sense the Spirit be vtterly departed as Dauid no doubt felt as appeareth by the 51. Psalme Which state is more bitter then death If therefore thou hast this treasure take heed thou lose it not if thou wouldest haue it remaine with thee to comfort thee night and day and in the houre of Death purge thy heart and sweepe all euill out of it As Kings Courts haue Porters so Ward thy heart that the Enemy of the Spirit the Diuell Enter not 'T is a Cleane Spirit it delighteth to dwel in such The Temple of Salomon had a golden inside and there was the Incense and the Lampes c. Thy heart is the Temple of a Greater then Salomon euen of the Holy Ghost Let all be Gold and Light and Sweet Let there bee no drosse nor Darinesse nor stinking sauours but Knowledge Righteousnesse Repentance Peace c. Now if any man haue not the Spirit of Christ hee is none of his Hitherto the Application with the Reason now followes the Amplification which hath two parts 1. A Caution in these words 2. A Consolation Verse 10 11. In this Caution is a Commination from the Contrary shewing the danger that followes the not-dwelling of the Spirit in vs. We are none of Christs If any In generall Haue not the Spirit of Christ dwelling in them as before He is none of his Whose Christs He is his Creature but not his Disciple his member For this Spirit vniteth vs to Christ as a member is vnited to the Head by which vnion wee are partakers of the benefits of Christ This vnion is not Corporall by touching or by a reall entrance of his body and soule into our bodies and soules Neither is it onely an vnion of mindes in loue But a Mysticall coalition and growing vp together of the faithfull with Christ into one body by one Spirit which Spirit is in that whole body and in euery part as our soules are in our whole bodies and in euery part doctrine Our vnion with CHRIST is by the Holy Spirit 1. Cor. 12.13 1. Ioh. 3.24 Vse 1. Great is the Glory of the Regenerate As Dauid saith What am I to be the sonne in law of the King so it is no small matter to be the member of Christ Vse 2. They which haue not the spirit are none of Christs Whose are they then The Diuels and that as sure as hee is not Christs Alasse thou wilt say How shall I know whether I haue the spirit or no As a woman knowes her selfe to bee with childe by the stirring of it So by the working of the spirit thou shalt know it for it is alwaies operatiue When Salomon builds the Temple all the Countrey shall know it and euery workman shall be called vnto it So if the Spirit be in thee there is such pulling downe of the olde man and building vp of the new that thou canst not be ignorant of it Math. 2.3 When Christ is borne Herad and all Ierusalem is troubled so when thou art borne againe it is with so much trouble and resistance of the flesh that thou must needes bee priuie to it Marke the works of the spirit both inward and outward When thou buiest a piece of cloth or a vessell thou viewest the inside and outside so examine the worke of the spirit in thy inside which is thy heart and in thy outside which is thy Life 1. The inward worke of the Spirit is to Renew thy mind and Affections according to the Image of God and this is in knowledge holynesse and Righteousnesse Now then heare a parable I passed by the field of the slothfull and by the Vineyard of the man destitute of vnderstanding and loe it was all ouergrowen with thornes and Nettles couered the face thereof and the stone wall thereof was broken downe Prou. 24.30,31 Thy heart is this field What growes in it Ignorance Hardnes of heart Pride Couetousnes c. Surely an Ill Husband owes it Heere is not the Holy spirit but the vnholy That heart where the spirit of Christ dwels is as a Garden well fenced and inclosed where knowledge faith hope loue patience and the Flowers of all heauenly graces abundantly spring 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
now feeles it is likely hee would neuer haue committed that villany Mortification is tedious but heauen is sweet Men are content to goe all day after their hounds and hawkes to endure hunger thirst c. for their pleasure and what get they in the end some silly creature that is scarce worth the hauing But Heauen is worth the hauing refuse not a short labour for the obtaining so infinite a reward VERSE 14. For as many as are led by the Spirit of God are the sonnes of God THe latter part of the verse going before is here prooued namely that such as mortifie the deeds of the bodie by the Spirit shall liue The argument is taken from the proper subiect of the life before spoken of that is the sonnes of God Thus The Sonnes of God shall liue But they which mortifie c. are the sonnes of God Therefore they shall liue The Minor is proued thus They which are led by the Spirit are the sons of God But they which mortifie c. are led by the Spirit Therfore As many as are led by the Spirit that is by the holy Ghost Led Those things are said to be led which are mooued by a superiour instinct a Aquin. in locū which is either Common or Proper of the common all men the Reprobate yea beasts are partakers The beasts come to Adam b Gen. 2.19 to Noah c Gen. 7.8,9 the Beare slaies the Children d 2. Reg. 2.24 the Lyon the old Prophet e 1. Reg. 13.24 by this common instinct The proper is that whereby the elect children of God are mooued to beleeue repent c. This is here meant Are led Not furiously but mildely and familiarly not as bruite beasts but as reasonable creatures Not as though we doe nothing but lest we should doe no good thing we are actuated by the good spirit that we may doe Neither are we led violently and against our will but willingly and yet were we not willing before we were led but in the leading made willing to be led so willing that when God hath once breathed his grace vnto vs we cannot resist but earnestly desire to bee led And yet is not the nature of the will ouerthrowne nor naturally so determined to one side that as heauie things mooue downeward by an inward beginning so the will absolutely can only affect this one thing But as Orators by their Eloquence doe rule in the minde of their Auditours so God much more effectually drawes vs to desire Christ and affect the Gospell If a couetous man were offered to take what hee would of a heape of Gold no man doubts but hee would gladly embrace such occasion though simply and absolutely it were in his power to refuse it So our heauenly Father doth so commodiously shew vs the Riches of his Grace so louingly doth he inuite vs to receiue it and so aptly doth hee exhort vs that he doth perswade vs without any impairing of our wills so a Beast with prouender Children with Nuts and euery one is led or drawne by his pleasure We are then led being willing not before but after grace receiued Are the Sonnes of God not making vs such but declaring vs to be such The Sonnes that is Children as verse 16. for sonnes and daughters are in the Couenant doctrine They which follow and obey the counsell prescriptions and precepts of the Spirit are the sonnes of God Ioh. 1.12 Ioh. 6.45 1. Ioh. 3.9 Now it is the Spirit which workes faith teaches and begets vs. Vse 1. Take knowledge of thy Impotency to good things without the spirit As a guide to a blinde man or as a Nurses finger to a little Childe so is the Spirit to vs without the which we can neither discerne or walke in the good way Without the Spirit wee catch many a knocke by stumbling and falling at euery sinne As therefore the little childe when it would first goe reaches for the Nurses hand so craue thou the Spirit to bee led into the knowledge and practice of the Truth The Israelites that would presently goe towards Canaan without Moses were all slaine Num. 14.45 so is it not safe to attempt any thing without the Spirit which is to bee our Counsellour and to vs as the piller of the Cloud was to the Israelites the Rule of their marching and pitching their tents Vse 2. If thou yeeldest thy selfe and thy reason and affections to he led by the Spirit thou art the Child of God so cōtrarily which that thou mayst the better discerne obserue 2. things first the way wherein Secondly the minde wherewith thou walkest First Are drunkennesse whoredome c. thy waies who led thee into these waies The Spirit no the Diuell leades thee for these are his waies Are Faith Repentance Humility c. thy wayes How camest thou into these wayes The diuell would neuer bring thee into them nor thy selfe neuer haue chosen them Surely if these bee thy waies thou art led by the holy Spirit whose waies these are Secondly what is thy minde Doest thou walke in the way of Prayer hearing the Word Repentance c. willingly and cheerefully Thou art then led by the Spirit for though we may be found in these wayes yet if we walke in them as a Beare is drawne to the stake we are not led in them by the Spirit for the Spirit makes vs delight in such things Euery thing liues according to the breeding water-fowles are euer paddling in the water Land-fowles are feeding on the dry ground So if thou hast a spirituall breeding all thy delight will be in spirituall things if a carnall onely then in carnall VERSE 15. For yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of Adoption whereby we cry Abba Father IN this verse the Apostle prooues that those which are led by the Spirit are the children of God by an effect of the Spirit in them which is to call God Father Which is amplified by an opposition of their former estate which was an estate of seruile feare As if he should say by an Occupation It may bee you feare in regard of sinne inhabiting But the profiting you haue made is not in the addition of such slauish feare wherwith formerly you were possessed but that which you haue now receiued is a more excellent effect of the same Spirit which is the Grace of Adoption Heere two effects of the Holy Ghost are opposed for in some the Spirit workes feare in other loue and assurance and first feare then assurance that we may stirred vp to seek assurance Feare the signe of the spirit of bondage Confidence and assurance in God as a Father the proper effect of the Spirit of Adoption You haue not receiued the spirit of bondage Paraeus Not the Diuell nor the Law as some haue interpreted but the Holy Ghost To feare Seruilely Againe that is yet still or more
as if he should say the Holy Ghost doth not still lead you as seruants to feare by the preaching of the Law for not obeying it For the preaching of the Law is the true cause of seruile not filiall feare And here the Apostle alludes I take it to the time of the Law and the giuing of the same But you haue receiued the Spirit of Adoption He should haue said of Liberty but hee saith more of Adoption for Children are free Children are either Naturall or Adopted Naturall so the holy Child Iesus is the onely Sonne of God Adopted so are we the sonnes of God Adoption is a lawfull Act imitating nature found out for the comfort of them which haue no children Adoption and Arrogation which are Termes of the Ciuill Law differ Adoption is of those which are vnder the rule of others Arrogation is of them which are sui iuris The Holy Ghost is called the Spirit of Adoption because it works both it and the sense of it in vs. In whom That is by whom whereby We cry not say for so may a Reprobate but Crying notes affection Abba Father Abba is an Hebrew or Syrian word which signifies Father Father is added in Greeke either to note the Sanctification of all Languages a Chrysost or of all people Iewes and Gentiles b Anselm or a double paternity of all by Creation of the Elect by Grace c Lyra. or earnestnesse in calling vpon God d Martyr or an Exposition as Abba that is to say Father e Beza The sense The Regenerate might obiect Wee feele the Spirit working feare in vs But saith the Apostle you haue also the Assurance of Adoption They which haue onely the Spirit of bondage are driuen by feare you by the Spirit of Adoption are led by loue doctrine The Regenerate haue the Spirit of Adoption whereby their feare is moderated and they enabled to cry Abba Father Gal. 4.6 Vse 1. In all the Elect which are of yeeres of discretion the spirit doth worke the Slauish Feare before the filiall assurance as appeares in that example of the Iewes in the Acts Act 2.37 who first are terrified and after comforted in assurance of forgiuenesse All are brought to this exigent more or lesse that they may acknowledge they stand in neede of Christ and be stirred vp to seeke him Such as were neuer afrayd were neuer assured Didst thou neuer feele the sting of an accusing Conscience terrifying thee though thou hast beene a lewd wretch Surely Iudas was neerer Heauen then thou and to this thou must come before thou canst haue the Comfort of a Sonne For as the needle makes way for the thread so feare for comfort the spirit of bondage for the Spirit of Adoption Vse 2. The preaching of the Law without the Spirit hath no power to strike feare into vs when thou art terrified it is the Spirit that so applies the Law either to bring thee to Christ or to despayre and euerlasting Confusion Vse 3. As none haue the Spirit of Adoption which haue not had the spirit of bondage So many haue the spirit of bondage which haue not the Spirit of Adoption Note this Many doe diligently resort to the hearing of the Word and are afraide to doe otherwaies they deale Iustly liue temperately c. and dare not deale falsely or riotously c. and yet are not Regenerate Why What is it makes them doe thus Only Feare They haue the spirit of bondage they are afraid of Hell and hence comes this obedience which is onely slauish But if they doe not these things for the loue of Iustice also they cannot be saued neither their obedience accepted The Children of GOD feare hell but their obedience comes more from Loue then from Feare Yea though there were no Diuell Hell Iudge to be feared yet would they obey the commandements of their God and their feare is also moderated by Faith whereby they beleeue the pardon of their sinnes and obtaine this priuiledge to be the Sonnes of God The estate of a Sonne is discerned by Confidence in Prayer Such a one is able notwithstanding feare to cry Abba Father He that can I say not speake the words with a lowd voice for so may a Parrat or Hypocrite Mat. 7.21 but cry with intention of heart as well as contention of voice and can come into the presence of God as a child into the presence of the Father hath the Spirit of Adoption This is wonderfull hard to doe As for Instance Thou feelest Corruption rebelling thou remembrest how thou hast actually transgressed aboue number thou hearest the threatnings of the Law thou knowest that God is of pure eyes and most iust hence thou fearest and art almost confounded Canst thou in this Conflict turne thy selfe to God as to thy gracious Father and that with confidence of his mercie Thou hast a certaine signe of thy Adoption For in such estate our Nature is to flye from God as Adam but to embrace God euen then when wee are so terrified is the worke of the Spirit by Faith Canst thou with a childes affection cry Abba Father I dare vndertake that God cannot but shew himselfe as a Father in hauing compassion What earthly Father could despise the voice of his Child falne into danger Much more will our Heauenly Father regard the cry of his children In a fearfull estate then are they which neuer pray or as Hypocrites onely with the mouth and not with the heart Thou callest vpon God with Abba Father Remember that wicked children are a dishonour to their Parents Degenerate not thou from the Nobility of thy Father whose honour it is to haue godly children If thou callest God Father 1. Pet. 1.17 then passe thy time with feare and care to obey him Vse 5. This ouerthrowes the Popish manner of Praying as Blessed Virgin Holy Mother of God help vs. Saint Peter helpe vs c. From what Spirit should wee thinke these prayers come Luke 15.18 Not from Gods for that teacheth to cry Abba Father The Prodigall Sonne saith I 'le goe to my Father and say to my Father and his Father meetes him Hee had an Elder brother and knew many seruants but he seeks onely to his Father VERSE 16. The Spirit it selfe beareth witnesse with our spirit that we are the Children of God THe Sonnes of God cry Abba Father here is the Ground of such praying which is the witnesse of the Spirit with our spirits that we are the Children of God This is the very roote from whence springeth confidence in Prayer to God and the more or lesse wee heare and feele this witnesse the more or lesse assurance haue we and boldnesse in Prayer Here are two things 1. The witnesses which are two 1. Gods Spirit which performes two Offices 1. It seales vp our hearts in assurance that we are Children then it opens our mouthes to pray 2. Our Spirit which is our Regenerate part
These witnesses are two that we might be the more confirmed 2. The Thing witnessed That wee are the Children of God The Spirit it selfe that is the Holy Ghost So witnesseth Not by an outward voice as God of Christ nor by an Angell Mat. 3. Luke 1. as to the Virgin Mary but by an inward and secret inspiration raising in our hearts a Confidence and perswasion that God is our Father and we his Children With our spirit Not to our eares but to our spirit 1. Thes 5.23 nor this onely but with our spirit Our Spirit is a witnesse whose testimonie is then good when confirmed by the Holy Ghost Our Spirit not our Soule but our Regenerate part so called The witnesse of the Holy Ghost is the worke of Faith Reu. 2.17 the witnesse of our spirits the sense of Faith wrought This is better felt by experience then expressed by words known altogether and onely to them which haue it for mee to speake of this to them which haue it not were as if I should speake a strange language That we are the Children of God Not that wee shall bee or may be but are in the present Tense doctrine The Holy Ghost witnesseth with them which are Regenerate that they are the Children of God 2. Cor. 1.21 1. Ioh. 3.21 Ephes 1.13 4.30 Vse 1. The state of Gods Children is full of sweet certainty and assurance He that hauing a cause to be tryed hath two sufficient witnesses doubts not of the day Now Gods Children haue two witnesses omni exceptione maiores 1. Their owne Spirit which is not to be contemned for if Conscience a naturall thing be a thousand witnesses much more the Spirit which is a supernaturall power giuen of God 2. The Holy Ghost which cannot deceiue or be deceiued witnesseth with our spirits It is maruellous then that the Church of Rome denyeth assurance to Gods Children What though some haue bragged of assurance that haue beene deceiued Doth it follow therefore that none are sure There bee some poore and base are there therefore none rich And what though my very name bee not written in the Scripture Thou Thomas Thou Iohn shalt be saued It is not conuenient What a huge Volume should the Bible be if euery Saints name were there written It is not necessary because all particulars are included in their Generals As he that saith All my Children are here meanes euery one in particular though he name them not So God that saith All Beleeuers shall be saued Meanes euery one as though they were named And yet the Scripture doth speake in particular If thou Confessest c. Thou shalt be saued When the Law saith Rom. 10.9 Thou shalt not Kill Steale c. Euery one is to take it spoken to himselfe as if he were named Why should not such particulars in the Gospell be also so taken True say the Papists If you beleeue you shall be saued but where doth the Scripture say that you doe beleeue Ridiculous The Act of Faith is not set downe in the Scriptures but the Obiect The Faith which I beleeue is in the Bible The Faith whereby I beleeue is not in the Bible but in my heart and is not beleeued for that were absurd but knowne by feeling We doe not beleeue that we beleeue but wee feele it as Paul saith 2. Tim. 1. I know in whom I haue beleeued hee knew by feeling and this witnesse of the Holy Ghost in his heart with his Spirit Of all things of which the Holy Ghost witnesseth with our spirits we may be certaine But the holy Ghost witnesseth with our Spirits both of our Present and also of our Future estate Therefore c. The Minor is proued by Paul who auoucheth that the things which are prepared for Gods Children are reuealed to vs by the Spirit and By the Spirit of God we know the things which are giuen to vs of God 1. Cor. 2.9,10 What things Faith and Perseuerance Grace and Glory If Man should witnesse or an Angell there might bee doubt but when there is such a witnesse as is the Spirit wee ought not to doubt The Flesh will doubt The Spirit doubts not but ouercomes doubting and this is the state of Gods Children They doubt from the Flesh but from the Spirit they are assured through Faith If a man of a weake braine were on the top of some high Tower and should looke downe it would make him wonderfully afraid but when hee considers the Battlements or Rayles that keepe him from falling his feare abates So fares it with the Regenerate when we looke on our sinnes and so downe and downe to Hell Alas whose heart quailes not But when we consider the brazen wall of the loue truth and promise of God in Christ wee may be assured without feare Looke vpon thy defects but forget not the truth and power of God Pretend not the Testimonie of the Holy Ghost without thine owne spirit nor contrarily for they go together Faith Repentance c. are the Testimonie of Gods Spirit if from these thy Spirit witnesseth then it is currant But if thou beest a Drunkard a Sabbath-breaker vncleane c. and saist the Spirit witnesseth thy Saluation it is not Gods spirit but a lying spirit for such workes are of the Diuell Gods Spirit indeed witnesseth but the witnesse is that they which doe such things shall be damned VERSE 17. And if Children then Heyres Heyres of God and Ioynt-heyres with Christ If so be that we suffer with him that we may be also glorified together THis Verse is a Confectary of that which is deliuered in the 16. Verse The Confectary is inferred from the proper adiunct of Sonnes We are Sonnes Therefore Heyres Here are two things 1. That we are heyres in the first part of the Verse 2. The Condition of the Inheritance in the latter part The first part is amplified by the Person whose heires wee are The Heires of God This is amplified by an Occupation But God hath an Heire euen Christ True and wee are Co-heires If Children then Heires Seruants looke for wages Sons for the Inheritance The Law of Nature giues the Inheritance to the Children Municipall Lawes it may be to the Eldest but by nature euery Sonne is an Heire the eldest to haue a double portion Heires of God An heritage is a succession into the whole right of the dead wee are Heires therefore of all the good things of God Q. But how heires seeing God dies not A. We may say that there is not the same Reason of temporall and spirituall things Temporall things cannot bee wholly enioyed without the death of the possessor Spirituall things may a Tho. Aquin. For here such a one makes thee an heire saith one b Aug. Ser. 13. de verb. Apost not whom thou shouldst succeed beeing dead but with whom thou shouldst liue for euer And Ambrose amplifies it b Ambros in locum by the Parable in the
intercession for vs. So that vpon these grounds whosoeuer stands must needs be certaine Yea with reuerence be it spoken Christ must cease to be himselfe if we be not saued neither can he be saued without vs as the head liues not without the body Vse 4. The state of Gods children is sure in it selfe and in God and they know it to be so and that it shall so continue Obiect But they doubt Ans True but they ouercome doubting by their Faith So that though by their flesh they doubt yet by their Faith they are certaine as Paul saith here He is perswaded Ob. Paul was indeed sure but by Reuelation A. It is no where so written nor can be proued Apostolus non loquitur singulariter de se sed in persona omnium Praedestinatorū Aquin. in loc and Paul speakes heere not singularly of himselfe but in the person of all the predestinate as in the whole current of the rest of this Chapter and Epistle appeares Otherwise by this obiection of exemption by priuiledge it may as well bee auouched that Saint Paul intendeth to proue or auerre no more then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory 8.18 that onely Saint Paul had the first fruits of the Spirit 8.23 that Christ made intercession onely for S. Paul And so his comfortable arguments here deliuered should serue rather for a glorious displaying of the speciall priuiledge of the Writer then for the personall application sound comfort of the children of God his fellow-beleeuers to whom and for whom hee wrote this and other Epistles Therefore this comfortable and firme perswasion certainely is a thing common to all beleeuers Ob. But the word sometimes signifies a coniecturall perswasion which may faile A. But so it cannot here by the iudgement of our Aduersaries themselues who say that he was certain by Reuelation When this word is vsed of others singulars it is the perswasion of Charity which may faile But when of the holy Catholike Church or of our selues according to the word then it is the perswasion of Faith which is most certaine Ob. But we may be sure now but not of the time to come A. Yes well inough because Paul saith no future thing can separate vs from Gods loue 1. Cor. 13.8 And if our Charitie shall neuer fall away much more shall Gods loue continue Doubt not therefore but be beleeuing And yet this is not our praise not to doubt but to ouercome doubting by our Faith Let this encourage thee against all tentations Martiall men descend with great resolution to the battell vncertaine of the euent Thou art certaine of victory be therefore couragious Vse 5. If we esteeme not Christs loue aboue all other things hee may haue iust cause to account his bloud loue ill bestowed on vs. If a wife should loue her husbands estate more then himselfe she were vnworthy so were we if wee should preferre any thing before God who loues vs Thus. Phil. 3.8 Paul accounts all other things as dung in comparison hereof Nay our Sauiour saith Luke 14.26 that hee that hates not all deare things in comparison of Him is not worthy of him Heauen is not so much to be desired as Gods loue nor hell so much to be feared as the want of it It is better to bee in hell with Gods loue then in Heauen without it if that were possible Loue Christ then more then Heauen more then thine owne soule who left heauen to redeeme thy soule Whom doest thou loue best Christ or other things If thou bestowest more paines to get riches and more cost to compasse thy pleasures then thou doest to obtaine Christ sure thou louest these aboue Christ If thou wilt neglect Christ and his Word rather then renounce thy vile affections thou louest thy selfe more then Christ He that tasteth hony rellisheth not other things so where the loue of Christ is other things will be of small account As the Starres though they be as well in the day as in the night yet shine cleerely in the absence of the Sunne and are obscured in his presence so till men taste of Christ worldly things are pleasant and admired but when Christ comes they be nothing delightfull as before THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES CHAP. IX WHile we were conuersant in the former Chapter we dwelt amongst many comforts Now wee are to deale in a subiect of another nature Then we camped as it were in Elim in a place of Palme trees and water now we are to passe into a wildernesse of much difficulty and trouble There we lodged in a sweet Harbour of consolation here we must put into the Ocean and almost bottomlesse depth of abstruse and hidden mysteries If it be as a wildernesse we hope for the holy Spirit as that piller to guide our way and to lead vs into the Truth which is more nourishable then the honey and milke of Canaan If it be as an Ocean we hope by the benefit of our Card which is the Word and the Pylot which is the Spirit with the wind of Prayer and Oares of diligence to arriue safely vnto the Land yea with Moses to walke thorow the Bottom vnto the desired shore of Truth he that gaue vs assistance to speak of comfort will also enable vs to speake of these secrets Qui dedit quod locuti simus dabit sicut eredimus quod loquemur Leo serm 1. de pass Dom. This and the two next Chapters following pertaine to one Argument about the coherence whereof Interpreters speake diuersly yet almost all agree in this that Paul here remooues a great obiection of the Iewes against the doctrine of Iustification before deliuered which was made after this manner If none be iustified but by faith in Christ then the Iewes are not iustified but in the state of condemnation for they hate Christ haue crucified him and persecute such as belieue in him But it is absurd to affirme that the Iewes should not be iustified Therefore men may bee iustified though they belieue not in Christ The Minor assumed hath three fortifications as the Iewes thinke impregnable First the promises are made to them and theirs But if Pauls doctrine of Iustification bee true then the promise faileth and God is made lesse then his word which is blasphemy to auouch Secondly No people vnder the Sunne are so zealous of righteousnesse which their righteousnesse and zeale that it should be of no reckoning and the Gentiles that neuer intended the Law to be receiued for their faith in Christ seemes contrary to Reason and Iustice Thirdly then hath God cast off his people whome he hath chosen which is not to be thought and therefore they conclude that Iustification by faith is a doctrine of Pauls deuising and not the Truth of God For answere to the Argument the Minor is to be denied For it is not absurd to affirme
the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
wisely 1. For the prouision 1. Good must bee layd in that is truths grounded vpon Gods Word No singular fancies of our owne braine must be obtruded for these fill full of winde not of sound nourishment 2. It must be for the Season All things are not at all times so seasonable The present occasions of publique sinnes Mercies Iudgements are to be obserued 2. For Distribution They are not to sing to themselues and to account it enough to haue store in their owne heads and bookes but they must dispense it to the Family not only to make purueyance but to giue euery one his portion and this not in the grosse of Doctrine onely but in the Re-tayle of particular Exhortation as the Surgeon makes the playster and layes it on too As a whole loase among little Children so is a Generall Doctrine among the Auditors not diuided by Application As a rich man onely discoursing of bread to a hungry Begger or a Physicion describing his Patients disease and leauing him to himselfe so is a Preacher not applying As Nurses chewe and prepare the meate for the Child so must Preachers Generalities profit little euery man being ready to put off from him selfe that which is generally spoken to all If Nathan had not come home to Dauids Conscience he would neuer haue thought himselfe to be meant But Then hee is striken and repents So then if euer our Profane wretches will leaue their sinnes when they are told they are the Men and the secrets of their hearts are made manifest 1. Cor. 14.24,25 3. Wisely For all things sute not all persons All persons are not in the same Estate some repent some are Impenitent All both Repentant and Impenitent are not in the same degree All distresses are not alike c. There is therefore requisite much faithfulnesse and wisedome to giue euery man his due Some preach Comfort to all Some to All Iudgement not making difference Some in preaching Iudgement let sinners goe and strike the vpright in the Land There 's neither Wisedome nor Faithfulnesse in this as it is no wifedome in that Steward that either serueth all alike or sendeth that to his Masters Boord which was prouided for the Men and contrarily There is the childrens bread Mat. 15.26 which is not to bee giuen to Dogges and there is Fire and Brimstone for the wicked which is their portion to drinke Psal 11.6 The Bread of Consolation is for the Child The Staffe and whip of Reprehension is for the Dog that is the Profane Vse 2. The People mist remember two things 1. To receiue with meekenesse that which is their Appointment Blasphemers vncleane Persons Lyers Sabbath-breakers c. are to bee threatned with Damnation Art thou such a one Thy portion then is the Curse and eternall Wrath when thou amendest thy life and repentest then these things are not spoken to thee If thou beest angry with thy Minister for reproouing thee Remember the fault is in thee for being so ill 2. To apply things deliuered to themselues If any vertue bee commended to practise it if any vice condemned to shunne it If any Consolation to feele it If any good example to follow it Whatsoeuer thou hearest take as spoken to thy selfe Is it Comfort Repent and 't is thine Is it Iudgement If thou repentst not it is to thee We vsually heare Sermons as we entertaine newes out of the Indies not pertaining to our selues and so we profit not Amend thou this Thus much of the Relatiue Consideration now of the Simple From whence as these words are to bee considered in themselues ariseth doctrine This Doctrine Those which are Regenerate are not Carnall but Spirituall 1. Cor. 2.14,15 Gal. 5.25 6.1 1. Pet. 2.5 Vse 1. To be in a spirituall estate is comfortable for such please God and are in the way of life Examine therefore thy estate Thou wert Carnall see if there be a Change in thee if there bee no Change but thou art the same man that euer thou wert thy state is naught Some say they alwayes loued God and beleeued but Beleeue it that state which was alwayes good in very deede was neuer good Thou wilt say then How shall I know whether I be changed or no It is as easie to know as to discerne darknesse from light Ephes 5. foule from cleane You were Darknesse but now are light You were vncleane ryotous c. but now ye are washed So if thou canst say as the blind man I was blind but now I see if thou canst say this in truth 1. Cor. 6. Iohn 9. doing thereafter thou art Spirituall But if thou walkest after the Flesh thou art not Spirituall whatsoeuer thou sayst The Flesh remaining will tempt thee Is the Action as ready as the temptation 2. Sam. 20.8 That Ioabs sword doth not more vsually fall out of the sheath then thou goest after thy Concupiscence Surely Thou hast not a dramme of the Spirit For where it is it so amates the Corruption that it cannot preuaile If thou beest Spirituall let it appeare by thy new conuersation What hast thou to do with Whoredome c. These are the Agags which may not bee spared by the Saul of thy Flesh but hewed in pieces by the Samuel of the Spirit Thou must exercise thy strength not in doing but in subduing of these Domitian perceiuing many of his Predecessors in the Empire to be hated asked one how he might so rule as not to be hated The party answered Tufac contra Doe thou Contrarie to that they haue done So the Spirituall man must be in his affections and actions contrary to the Carnall If thy mind bee changed so must thy behauiour A Certaine Yong man as the story goes Ambrosius lib. 2. de poenitentia cap. 10. hauing long liued in Lust and whorish company trauelled and was conuerted When he returned home he met with one of his old lewd acquaintance but did not salute her at which the Strumpet wondring thinking he had not knowne her crosseth and meeteth him againe with this on-set What haue you forgotten mee It is I. Yea saith he But it is not I. So if thou art become Spirituall it becomes thee to manifest this change in resisting such temptations and shewing the power of the Spirit He that is furnished with weapons and suffereth a feeble vnarmed Enemy to ouercome him hath no courage in him so if thou sufferest the Flesh hauing receiued its deaths wound as it bath in all the Regenerate to foyle thee at euery bout thou hast not the Spirit within thee If so be that the Spirit of God dwelleth in you In these words is the Reason to proue that the beleeuing Romanes are Spirituall from the efficient cause which is the In-dwelling of the Spirit If so be that The word is Causall not Conditionall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not that he doubteth but that he is plaincly confident saith one Chrysost as 2. Thes
the Sonnes of God but onely such as shall at the day of Iudgement bee restored Expecteth with feruent desire the word signifieth anxious frequent earnest expectation as a man stretcheth out his neck with desire to behold Groaneth As one pressed with a burden desiring to bee eased Trauaileth in paine As a woman in trauaile to bee deliuered Q. But how can these things be said of the vnreasonable nay vnsensible Creatures A. Not as if there were sense in the frame of the world but by a figure Prosopopoeia as in diuers other places of holy Scripture Psal 114.3,4,7 and 148.2,5 Q. But what is it It is not nothing sure which the Apostle sets downe in such significant words A. Such words are vsed by similitude to expresse that hidden instinct put into the Creature by God Esay 1.1 c. whereby it naturally bendeth it selfe to the preseruation of its owne welfare As in a Mariners Compasse the Needle beeing toucht with the Load-stone alwaies turneth to the North though it know not North or South So the Bough of a Tree if you bend it downeward Yet so soone as you let it goe it aduanceth to his naturall situation doctrine The insensible creature expecteth the Reuelation of the Sonnes of God Vse 1. The Diuell perswades the Atheist to beleeue that the world is eternall that hee may cast off the care of heauen and the desire of Eternall life Indeede if it were so it were the better for the Atheist But the Iustice of God requires there should bee a Reckoning day and the Appetite of the Creature put into it by God cannot bee in vaine Vse 2. The creature condoleth and groneth with vs The Sunne by his darknesse shewes his Sympathy at the Passion of our Sauiour A shame it may be for vs not to bee moued at the remembrance of that Passion and to haue a fellow-feeling of the calamities of our Brethren Vse 3. Desire then and expect heauenly things We to haue our affections vpon the Earth when the Earth affecteth as I may say Heauen Those things which were created for vs and are in the lowest degree of Creatures to be sensible and we to bee insensible of such things which principally concerne vs If a man by his fault cast himselfe and his into danger should seruants be more sensible then the Master The very Earth hath expected thousands of yeeres and yet is fruitfull in patience much more should we passe a few daies with patience and obedience to God The shortnesse of our Trouble the Greatnesse of the Glory the Example of the Creature should teach vs patience and perseuerance in goodnesse till the day of our Reuelation Vse 4. We are the Sonnes of God but it appeares not what we shall be When Christ shall appeare 1. Ioh. 3.1,2 Col 3.4 then shall we also bee manifested with him in Glory and there shall the wicked be confounded In the meane time they neither see nor acknowledge our happines rather iudging vs the off-scouring Doest thou mocke and scorne the Children of GOD thinking them miserable Thou seest their out-side Thou Foole Looke what 's within Not within their Chest but their heart if thou couldest see their Peace and Ioy c. thou wouldst say there were none happy but such Thou seest the outward riches and pleasures of a worldling and iudgest him happy Thou Foole Looke what 's within in his heart If thou couldst see the wounds and terrors of his Conscience thou wouldst tell mee a new tale that this were the miserable wretch Art thou reuiled and contemned in the world Be patient in the sense of thine owne present estate and in the assurance of thy Future The world would not bee like thee Thou wouldst not be like it wee are as earthen pots full of treasure The pots are seene and therefore contemned the treasure is not seene and therefore not desired A Noble man is respected in his owne Countrey vnregarded abroad As such a one knowing his owne Nobilitie regardeth not the meane opinion of Strangers but comforteth himselfe that he is a Noble man at home So howsoeuer wee are here contemned we are Noble Men in our owne Countrey and there will come a Day wherein our Noble Glory shall be reuealed 20. For the Creature is made subiect to vanity c. 21. Because the Creature it selfe also c. In these words is the Reason of the Expectation of the Creature taken from its present condition which is an vnwilling subiection to vanity vnder hope of a better estate Here are two parts 1. A Position The Creature is subiect to vanity 2. An Exposition in which are three things shewed 1. How Not willingly 2. The Author God 3. The Adiunct Hope All these are in the 20. Verse This Hope is farther expounded Verse 21. but first of the 20. verse The Creature as before Is subiect to vanity Vanity is in-vtility Nomen sine Re. As catching at ones shadow When as a thing neither fils that which containes it nor stayes vp that which leanes on it nor yeelds fruit to him that labours in it it is vaine saith one Vanity is a Lye as notes Gellius a Gell. nect Attic. lib. 18. cap. 4. in the discussing of a saying of Salust b Erasmus Vanity is a failing of the End c Luke 5.5 as Peter fishes all night and takes nothing d Tho. Aquin. Vanity is Defect for hee that wants nothing hath no need to expect any thing Some interpret it Corruption and Fragility e Ambrosius Some that which hath end and Preuarication f Coment Hieron adscript Some dissolution by Fire g Beza Some Abuse i Sarauius And indeed Vanity is all these and therefore Oleuian expounds it Malediction and Caluin that which is contrarie to the Integritie of Nature and Parcus Bondage of Corruption as Verse 21. Not willingly It vnwillingly serues wicked men k Gryneus vt Com. Arion adscript Against the particular naturall propensitie which euery thing hath to preserue it selfe By reason of him who hath subiected the same That is for the ordinance of God In hope Of a better estate set downe Verse 21. doctrine The Creature faileth and laboureth vnder a great burden and bondage of mutabilitie vility Corruption abuse against the Naturall inclination of it for the power and will of God vnder hope The Creature is vaine Eccl. 1.2 Not willingly for all punishment is involuntary For God Who cursed the Creature Gen. 3. Vnder Hope as followeth in the next Verse Vse 1. Loue not the world nor the things of the world for all is Vanitie The best things of the world are as the Apples of Sodom faire to the eye vaine in the vse Extoll not thy selfe for thy Riches Honour and Birth for all is Vanity This did Chrysostome l Chrysost hom in Eutropium tell Eutropius Chamberlaine to Arcadius the Emperour when hee fled for safety to the
likewise helpeth or rather to hope not onely hope helpeth but also the Spirit The Spirit not good Angell a Lyra. nor spirituall man as the Minister b Iam. 5.14 sic Chrysost tract 6. in Iohannem nor spirituall grace c Ambros nor Charitie d August but the Holy Ghost Helpeth As the Nurse helpeth the little child vpholding it by the sleeue or as an old man is vpholden by his Staffe e Pareus or rather helpeth together f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vna subleuet Beza well translated also helpeth beeing a Metaphor taken from one that is to lift a great weight and beeing too weake another claspeth hands with him and helpeth him so the Spirit is ready to relieue vs vnder the great burthen of the Crosse Our Infirmities Not of praying though the Spirit doth help that infirmitie nor of practice to doe good but infirmitie to suffer euill not perturbations onely which arise from infirmity but the infirmitie it selfe to vndergoe those things which are by God layd vpon vs our Infirmities that is vs which are weake The Crosse is a heauy burden wee are weake the Spirit helpes vs to carry it as Simon helped Christ doctrine God helpeth his children in trouble by his Spirit So promised Ioh. 14.16 made good by Pauls experience 2. Cor. 4.8 which was by the Spirit Verse 13. Vse 1. We are too weake of our selues to stand vnder the burden of the Crosse it is so heauy as in pouertie not to murmure complaine or to seeke vnlawfull shifts to helpe our selues There are two speciall Reasons why we are too weake to beare the Crosse 1. The Crosse is a part of the Curse which is intolerable though it be sanctified and lightened to Gods children 2. Our sinfulnesse makes vs weake An ill Conscience enfeebles vs makes very cowards of vs. Iustine Martyr when he was a Heathen iudged by the fortitude and magnanimity of Christians in suffering that they could not bee subiect to vile affections Where a good Conscience is there wants no courage in suffering If the Diuell can make vs wound our Consciences by committing sinne then hee will easily driue vs either to murmure or blaspheme or despaire vnder the Crosse Q. But doe not many wicked men patiently beare paines and death it selfe A. No stoutly they doe but patiently they doe not It is not laudable patience but miserable hardnesse and stupiditie As Nabal dyed 1. Sam. 25.37 his heart being as a stone insensible of good or ill So also dyed the wretch that murdered Henry 4. the French King Vse 2. Let none bee confident in their owne strength wee are weake and Peter is an example He bragged that he would not deny Christ nay though all other forsooke him yet he would sticke to him and dye at his foote And yet a silly Damsell with one word put him by his resolution Mat. 26. This appeared also in the example of Doctor Pendleton as may bee read in the Booke of Martyrs Fox Acts and Monuments 1362. Censure not thy Brother for some weaknesse vnder the Crosse nor say If I had beene in his case I would not haue done so or so Thou also art weake and of thy selfe art nothing without the Spirit Vse 3. Beware of Securitie Fore-thinke of the Crosse and prouide for it Sudden troubles and vnpremeditate are the more grieuous ouerwhelming as the breach of a high wal oppresseth vnawares In the day of peace prepare for battell A faire day makes vs to be taken in a storm many times without our Cloakes Thinke therfore of losses aforehand of burning of houses burying of Children Husband Wife c. Thus did Iob for want of this Iob 3 25. wee heare many in the day of trouble complaining O I neuer lookt to haue seene this day c. Didst thou not It was thy fault If a man goe to Sea should he not looke for tempests Vse 4. The Spirit helpeth our infirmities The Vnregenerate shall bee sure of trouble without comfort The Regenerate of comfort in Trouble God will either mitigate their paines or strengthen them to beare or quite take them away No man will lay so much weight vpon his Horse as shall breake his backe Much more will God be carefull of his children yea as hee will not suffer them to bee tempted aboue their strength so he will giue an issue and deliuerance in due time 1. Cor. 10.10 We shall not haue one blowe or fit more then we are able to beare He that can endure but three fits shall not haue the fourth * Non quarto die pati permittetur qui scitur vltra non posse quam triduo tolerare Ambrosius Vse 5. If thou hast deliuerance out of trouble ascribe it not to thy selfe saying I rub'd out I pluck't vp a good heart got out Acknowledge the praise to God which helped thee Vse 6. Grieue not the Spirit by which thou art helped If thou shalt prouoke him by thy sinnes how canst thou expect his helpe Make him so familiar now by thy carefull obedience that he be not a stranger to thee in the day of thy trouble Verse 26. For wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for vs with gronings which cannot be vttered THe Spirit is a principall helpe in the Crosse and one of the principallest meanes whereby the Spirit helpes vs is by teaching vs to pray which is shewed in these words Where we haue three things First our Ignorance and impotency to pray Secondly from whence wee be made able Thirdly the successe and fruit of such prayers they are acceptable The two first are in these words which we will handle together The third is in the 27. verse It is a great cheering of the heart in the Crosse if we can pray but alas wee know not what to pray we ought to know but we do not either in regard of matter or manner But the Spirit August that is the Holy-Ghost maketh intercession for vs not is our Intercessor but maketh vs to pray So the Spirit cryeth Abba Father Gal. 4.6 not that the Holy Ghost cryeth but teacheth vs to cry Christ and the Spirit are as the Master of Requests but in different manner Christ by the power of his merit the Holy Ghost by the efficacy of operation in vs. As a Schoolemaster with his Schollers so dealeth the Holy Ghost with vs stirring vs vp to pray and prompting vs with sighes grones and words fitting For vs For our profit Aquinas Beza With sighes that cannot be expressed For their greatnesse for as there is a ioy vnspeakeable 1. Pet. 1. So also a sorrow and earnest desire in the Saints not to be vttered Rather for their littlenesse both because we scarce feele them and know not what our hearts meane and this is the fittest because of that which followeth Toletus Hee which searcheth
Session and Intercession to be ended by way of Amplification for the cause alledged The words are parts of the Catechisme The sense is thus to be conceiued Alas sayth the weake Christian mine owne conscience the Law the Diuell accuseth me Yea but God iustifies thee saith Paul What a sinner How can that be sauing his Iustice for sinners are to bee condemned by the Law True saith Paul but Christ is dead for vs and so hath made satisfaction for as it is well obserued by Caietane that these words For vs are to be referred to euery part of the Answere he dyed for vs rose for vs c. The Death of Christ is farther declared by the consequences of it which are 3. 1. Resurrection 2. Session at Gods right hand 3. Intercession for vs which Gradation is added to take away all scruple Hee is dead Nay hee is risen which sealeth the merit of his death Nay hee sitteth at the right hand of God hauing receiued all power for the safety of Beleeuers and confusion of vnbeleeuers and that nothing be wanting to our comfort he continually makes intercession for vs Heb. 9.24 Heb. 10.10 by appearing in heauen for vs and by willing that his merits should be effectuall vnto vs. doctrine Those whome Christ dyed for cannot be condemned Rom. 4.25 and 5.9 Heb. 2.14,15 Vse 1. The Death Resurrection Power Intercession of Christ are the wells of saluation from whence all comforts are to be drawne Art thou cast downe for feare of thy sinnes and the punishment due to them Christ hath suffered thy punishment he was condemned in thy roome and stead and therefore in the Iustice of God thou must not be condemned Belieue and repent and then it is as possible for thee to be damned as for God to be vniust Thou mayest securely rest in his death because he not onely dyed but rose againe which though it did adde nothing to the price which was payd in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of thy comfort for if he had not rose againe his death had done vs no good If death had ouercome him how should wee sinners haue escaped Hee as our Samson carried away the gates of death The foundation of our comfort is layd in Christs death we receiue it in his resurrection His death is compared to the sowing of Corne which comforts most when it commeth vp Ioh. 12.24 So our peace and ioy is sowne in his death we reape it and begin to possesse it in his Resurrection 1. Cor. 15.17,18,19 He is not onely dead and risen but hath receiued all power hauing it in his hand to saue and destroy by this power he sent the Holy Ghost Act. 2. He hath alwaies gouerned and preserued his Church and confounded his foes We haue many foes indeed but we need not feare for if he so bridled them being on earth in our weaknesse that he ouerthrew them backeward with a word Ioh. 18.6 how can and will he hamper them being in Heauen in the power and glory of his Father He was courteous on earth and he forgets vs not now he is in Heauen hee is not like Pharaohs Butler who forgat Ioseph Gen. 40.23 He is not in Heauen onely to liue happily himselfe but to procure our happinesse also He prayeth yet for thee and his Father heareth him alwayes Iohn 11. Heb. 7.25 Therefore thou mayest bee confident that thou art perfectly saued A man retaining an eloquent learned gracious Counsellour is of good hope much more mayest thou which hast the Kings Sonne yea the power and wisedome of God to be thy Aduocate Hee is innocent against him lyes no exception he hath satisfied for thee of his owne not by the force of reason but really by the price of his bloud He knowes the weightinesse of thy cause is in especiall fauour with the Iudge knowes best the reason whereby he may perswade and it concernes him that the day should be on our side because we are his flesh therefore we may be comforted Vse 2. From this sitting and Intercession Ambrose notes the distinction of the persons in the Trinity and that the Father is the fountaine of all good Vse 3. Saints are not our Intercessours but Christ therefore goe to Christ alone Can they more loue and care for vs then Christ They not heare nor vnderstand vs neither haue wee in the Scripture precept or example to require their intercession and if any helpe or comfort were to bee had this way Paul doubtles in a place so fit would first or last haue mentioned it If any man sinne saith Iohn 1. Ioh. 2.2 we haue Christ an Aduocate He doth not say You haue me or the Virgin Marie an Aduocate but Christ Maluit se ponere in numero peccatorū vt haberet Aduocatū Christum quam ponere se pro Christo Aduocato inueniri inter damnandos superbos August The Apostle had rather put himselfe among sinners that he might haue Christ his Aduocate then put himselfe for an Aduocate and so be found among them who are to be damned for their prid Vse 4. These comforts require great obedience for Christ hath not purchased for vs a carnall security whereby the feare of God should be abandoned but a spirituall whereby the feare of condemnation should be ouercome If thou wouldst partake of Christs death dye thou to sinne If of his Resurrection rise thou to newnesse of life If of his glorious Session obey his power and authority If of his Intercession then auoyde thou all sinne For nothing can bee more contrary then Christ to pray for thee that thou mayest be pardoned and thou not cease from thy blasphemy drunkennesse c. Christ prayeth not for such beasts Wee haue an Aduocate saith Iohn 1. Ioh. 2.7 Iesus the iust A iust Aduocate will not plead vniust causes Thy cause is vniust because thou beleeuest not nor carest how thou liuest For it is most iust euen supposing Euangelicall grace and mercy that such should be damned and should want the benefit of that pardon which they by their vnrepenting heart renounce Repent therefore that thou mayest haue thy part in these comforts VERSE 35. Who shall separate vs from the loue of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword IN this verse and the two next the Apostle remooueth the second Tentation arising from the presence of euill namely of the euill without vs from the Creatures The coherence Pareus maketh to be thus A weake Christian thus obiects Though God loue vs and Christ pray for vs yet wee are subiect to famine nakednes pouertie a thousand troubles Paul answers What then This is the condition of the Church we are neuerthelesse beloued for this yea we are more then Conquerors The vvords wherein Paul deliuers this are admirable and so indeed is this whole
most contrarie to this of the Apostle here who affirmeth that Iacob was elected before hee had done any workes that Election might be not of Workes but of him that calleth Arminius expounds these words of him that calleth thus Armin. in analis ca 9. ad prim script ad Gellium Succanum that the purpose of Gods election might bee not of workes but of Faith whereby it is obeyed to him that calleth This Glosse corrupteth the Text and is like an old piece sowne to a new garment For first this quite crosseth the meaning of the words and in effect it should be thus not of workes but of him that is called for they also absurdly hold that Faith is of our selues Secondly when there is an opposition betweene Faith and Workes it is in the point of Iustification and Faith not opposed in regard of it selfe but of the righteousnesse of Christ by it apprehended as it is a vertue it comes vnder the account of workes which in as much as they hold there must needs follow a confusion in the sense Gods election is without Faith as the cause of it not without it as the meanes appointed to Iustification and saluation So also Reprobation is without sinne as the cause discretiue impelling not without it as a condition without the which God reprobateth not as for instance God considers Esau Iacob falne in Adam His authoritie and power is this Hee may saue both and he may damne both and that iustly if hee will Or he may elect Esau if hee will and reprobate Iacob But what hath he done Hee hath chosen Iacob Why Because hee would Hee hath passed by Esau and reprobated him Why Because he would And this will is iust because Esau hath deserued it But so hath Iacob also True but it pleased God to forgiue Iacob in Christ and not Esau as a man hauing two debtors may forgiue the one and require the debt of the other without any iniustice Vse 2. This Doctrine affords comfort in tentation Thy vnworthinesse may dismay thee but remember that thy Election depends not vpon thy worthinesse but vpon the will of God Let this Doctrine also prouoke thee to thankefulnesse and due praises Which two vses Saint Augustin makes of his preaching this Doctrine There is great cause thou shouldst praise God if thou bee elect for it is of his mercy not of thy deseruing In regard of thy selfe there was no difference betweene thee and a Reprobate If now there be God found it not in thee but put it into thee Consider Esau and Iudas in what art thou better then they Thou art of the same Nature hewne out of the same Rocke of the same wooll as I may say and making Nothing hath parted thee but the knife of Gods Election Nothing in thee more then in Iudas to make him Elect thee Thou seest many commit lewd things some whoredome some drunkennesse some murder Thou hatest these sinnes what is the cause The grace of Gods Election If God should haue left thee to thy selfe thou wouldst haue proued a Iudas or a Iezabel Giue glory to God which hath discerned thee and seeing he hath put a difference betweene thee and the Reprobate manifest thou this difference by thy godly life doctrine The Doctrine out of the third part The Predestination of God is sure Ioh. 13.1 2. Tim. 2.19 as this is affirmed of election so holds it also of Reprobation Vse 1. Great comfort followes the Elect Their state is as sure as God is sure As none can be saued but they which are predestinated to it so they most certainly for God neither can deceiue nor be deceiued So certaine saith one Nullo detrimentâ—… minui potest summa praecognita l. de voc Gent. 1. c. vlt. inler opera Amb. In sensu diuiso non in sensu composito The. Sum. 1. p. q. 23. art 23. is the number of them which are predestinated that it can neither be increased nor by any detriment be diminished In deede if we consider an Elect by himselfe without the Decree of God hee may dye in sinne but if wee consider him with the Decree of God he cannot If our Saluation did not for the certainty of it depend on God but on our selues it were hazardable and wee must needs despaire and runne madde in trouble because wee are mutable The foundation is in God The markes in vs. God hath not reuealed to men whether they bee Elect or Reprobate 'T is not written in euery ones forehead but this is written in the Word 2. Pet. 1.10 that we must make our election sure not in it selfe but in our assured knowledge of it which may be done à posteriori as they say that is by certain effects of election which are infallible markes of the same There are two speciall markes of election noted by Saint Paul 2. Tim. 2.19 Faith and Repentance If thou hast Faith thou art Elect for only such beleeue which are ordained to life Repentance also approues thy election For we are elected that we should be holy and God hath ordained vs to walke in good workes and to be clothed with righteousnesse and the obedience of a new life If thou sayest Alas what shall I doe I finde not these markes in me but the contrarie as Ignorance Contempt of the Word Profanenesse Whoredome Pride Drunkennesse c. I answere thee Yet despaire not but vse the meanes and submit thy selfe to them and if thou beest elect they shall become effectuall to worke in thee all such graces vnto life Some as Spiders gather poison out of this hony Either of malice or as I would rather iudge of Ignorance blaspheming this Doctrine and saying If there be Predestination and so certaine then let vs neuer trouble our selues about Faith and Repentance For if I be predestinated to bee saued my sinnes cannot damne mee if to bee damned my care cannot saue mee To affirm this is horrible blasphemy for it is in effect to say that God who hath giuen vs his word to teach vs to liue wel hath therein opened to vs a Doctrine of carelessenesse and dissolutenesse Which is to deny the wisedome and purity of God Also they consider not that by the same act God both predestinates a man to life and to the meanes of obtaining it which are Faith and Repentance without which he hath predestinated to saue none A man hath a grieuous wound will he say if God hath appointed it shall heale It will heale though I vse no playster Will a man neglect to eat because God hath appointed how long he shall liue Did Hezekiah so for the terme of those fifteene yeeres because of Gods appointment Will a man on the top of an house refuse the ordinary meanes of safety and leape down vpon these termes Will we not on these termes trust our bodies and shal we our soules In bodily things will wee ioyne the meanes and end together whatsoeuer Gods predestination be and
Nothingnes and base condition of man in respect of God As if he should say Thou O Man Thou piece of Clay Thou Dirt of the street What art thou base vile wretch Doest thou reply against God Paul seemes to speake in some heate his affections and holy zeale being stirred at the malapertnesse of the Cauiller as the words and Interrogations shew What art thou O Man These words haue great weight as Anselme obserues and call man to the consideration of himselfe A greater Abasing could not be saith Chrysostome this making him of lesse account then if Paul had said in plaine termes that man had beene nothing as Dauid saith What is man Compare a worme to vs and vs to God and there is more difference betweene vs and God then betweene the basest worme and vs. This Reprehensâ—on is amplified by a similitude where we haue the similitude and the confirmation of it The Similitude is in the rest of the 20. verse The Confirmation in the 21. Shall the thing formed say to him that formedit Why hast thou made me thus Shall the wood quarrell with the Carpenter The Iron with the Smith The Clay with the Potter This last is Pauls Similitude taken out of Esay 45.9 and by proportion teacheth that Man is not to quarrell with God about his Predestination Shall the Pot say to the Potter Why hast thou made mee of this fashion It is the worst fashion A man without hands might haue made as good a one Much lesse may man which is but a pot-sheard argue the case with God complaining of his Decree For there is more difference betweene vs and God then betweene the Pot and the Potter though an Emperour were the Potter and the Pot neuer so base The force of this similitude is confirmed verse 21. from the Right and Authoritie of the Potter ouer his Clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath not the Potter power that is authoritie ouer his Clay c The reason is from the lesse The Clay may not expostulate with the Potter hauing power of the same lumpe to make one vessell to Honour and another to dishonour Much more hath God authoritie of the same damned and Apostaticall lumpe to harden some and to haue mercy on other some As therefore the Potter is not to be reprehended in his doing so neither GOD in his who hath more authoritie and power ouer man then the Potter ouer his Clay The Potter made not his Clay but both Clay and Potter are made by God But God made man and therefore his right is more In this Confirmation God is the Potter Corrupt man the Clay The vessels of Honor the Elect the vessels to dishonour the Reprobate Here are two things soundly taught First that as the Potter hath power ouer his Clay so God hath more ouer Man Secondly that as the Potter makes vessels of honour and dishonour out of the same lump at his pleasure and is not bound to render a reason of his so doing to his Pots So God is not vniust though from among men of equall Corruption hee choose some and reprobate others In those he chuseth hee is exceeding good and in those he refuseth no way culpable neither taking away any goodnesse nor adding any euill to the Reprobate but of base stuffe such is man corrupted he makes base vessels such are the Reprobate Ob. Though the Pot may not plead against the Potter yet the Potter hath no reason to bee angry with his Pot if it remaine no otherwise then he hath made it A. The Potter is not angry with his Pot for the fashion in which he made it but for the soyle which it hath gathered since he made it So if we had remained as wee were at first created God would not haue beene angry with vs but wee are corrupted and therefore he may iustly be offended doctrine Corrupt man is not to dispute against God about his Iudgements Iob 9.1,2,3 So Iob acknowledgeth while he was himself but being tyred with affliction hee forgate himselfe Chap. 23.3,4 For which God sharply reproues him though otherwayes a iust man Chap. 39.35 Is this to learne to striue with the Almightie He that reproues God let him answere to it Then Iob cryes peccaui acknowledgeth his vilenesse craues pardon and promiseth amendment verse 37 38. Vse 1. If thou beest a Preacher put on Pauls spirit be godly-bold to reproue gain-sayers and eat not the Word thou hast spoken from God for the Calumniations of Cauillers or to please any mortall wight Vse 2. Reuerence the secrets of God Inquire not a reason of his doings which thou canst not vnderstand if thou couldst vnderstand it thou shouldst much more vnderstand that thou hast no reason to complaine Acknowledge that to bee iust which God doth There are many things which he hath not reuealed search them not much lesse censure them Shall base subiects censure the doings of their Prince or call Princes wicked and vniust If wee dare not doe thus to mortall men much lesse ought we to the Immortall God God suffered the Gentiles about 2000. yeeres to walke in darknesse and then he reueales to them the Gospell What is the reason Is there more merite in vs then was in our Elders No Our Impietie is alike Who is able to comprehend the reason We see the thing wee vnderstand not the Cause Againe among the multitude of Infants which dye some are elected some reprobated Vide de hisce c. 5. l. 1. de voc Gent. inter opera Amb. tom 2. What is the Reason If you say Originall sinne The whole number is guilty If you consider personall Innocency the whole Summe is without fault Humane wisedome and righteousnesse findes not what to say but diuine Grace findes whom to elect The reason is hid but the gift is manifest Some man liues ciuilly yet for want of Christs righteousnesse is damned some liue wickedly euen almost to their very end and then through Faith and short Repentance are saued This is not vnequall because a secret but therefore equall because it is certaine that it is Gods Iudgement That which is by him decreed wee know not till it come to passe and when it is come to passe wee may not complaine of the Issue because it is certaine that God ought not to haue done otherwise then he hath done The housholder in the Gospell opposeth his power and authority to the complaint of the Cauiller so the Power and Authority of God freeth him from all attaint of iniustice specially in reprobating and electing corrupt men In these therefore and the like secrets say with Dauid Psal 39.9 I should haue beene dumbe and not opened my mouth because thou didst it Thou maist bee reproued for curious searching into things not reuealed but for a sober study of things reuealed thou shalt neuer be reproued Things secret are for GOD things reuealed for vs and our children for euer Deut. 29.29 Though thou attain not the reason
renue our freshnesse This is our comfort against our great guiltinesse and manifold infirmities he repents not of his loue to vs but keepes vs with watch and ward as vnder locke and key to saluation Hee finisheth the good worke hee beginnes If hee keepe not the Citie the watchman watcheth in vaine if hee keepe the Citie the enemie watcheth in vaine Vse 5. There are three sorts of men goe to hell 1. Such as continue in sinne a man need no great skill to reade their doome 2. The second are such who haue onely a shew of Religion these are hypocrites 3. Such who haue true grace but it is temporarie and continues not A man may haue true grace without saluation but not true sauing grace True grace is then sauing when it continues This distinction of grace is gathered out of the Hebrewes where Paul saith Heb. 6. That a man may be inlightned partake of the holy Ghost and taste of the good word of God and of the powers of the life to come and yet be a cast-away Now such graces were true but temporarie so the stony and thornie ground had true grace but not continuing which is the note of good ground Examine then the grace thou hast Thou hast true ioy and sorrow as at a Sermon thou art truly affected with that which thou hearest being mooued to ioy at the hearing of the promises and it may bee to mourning at the hearing of the threatnings against thy sinnes Doe these things continue or art thou Sermon-sicke as a man is sea-sicke sicke at sea and well at shore a penitent within the Church and prophane without If these continue not they are no sauing graces Thou hast true feare as in the time of thunder or other danger but it may be thy feare is ouerblowne with the cloud thou wert truely afraid but it must continue if a sauing grace In prosperitie many beleeue in God and in aduersitie flye to the Diuell This may be true faith but is not sauing Sauing faith is like a true friend who failes not in aduersitie which makes a man say Though he kill me I will trust in him Thou hast true loue as to the world and to godlinesse in godly folke but it may be thou louest these as Saul loued Dauid Dauid must be sent for and who but Dauid How long till the euill spirit come vpon Saul so many loue these things till the ill spirit come vpon them and then they shew that they haue not sauing grace Many haue true resolution as in time of sicknesse to amend their liues they will speake so well then as a man would think they spake as they meant and so they do as they meane then but their meaning changes and when they are recouered their minde is altered therefore such resolutions though true yet are not sauing We loue stuffe in our garments that will last and mettall in a horse that will last some horse will at first setting out stand vpon no ground and yet be starke tired before noone we like not such a horse nor doth God like such professors whose graces doe not continue VERSE 30. For as yee in times past haue not beleeued Or obeyed God yet haue now obtained mercy through their vnbeleefe 31. Euen so haue these also now not beleeued Or obeyed that through your mercie they also may obtaine mercie HEere is the last Argument to proue the Conuersion and generall calling of the Iewes which is furrher confirmed vers 32. The Argument is taken from the like dealing of God with the Gentiles God after a long time of infidelitie receiued the Gentiles to mercie therefore will hee also at last receiue the Iewes for according to the rule of things like there is the same iudgement The impiety of the Gentiles was no impediment to their mercie neither shall the infidelity of the Iewes to theirs One accounts this Argument probable not necessary Piscator but the Confirmation vers 32. makes it very necessary In these verses as in all similitudes are two parts First A proposition verse 30. Secondly A reddition or application verse 31. In the Proposition are three things 1. The state the Gentiles were in in times past They haue not beleeued God There is a double infidelitie Naturall Iudiciall the Gentiles were vnder both Infidelitie may also be considered as opposed to Christianitie so we Christians are not vnbeleeuers or as opposed to faith and so we are borne vnbeleeuers 2. Their present estate Terminus ad quem They haue now obtained mercie that is Faith which hee should haue spoken but he rather chose to say mercie both because faith is of mercie as of the cause and also because the proper act of Faith is to receiue mercie 3. The meanes whereby we come out of an vnbeleeuing estate to a beleeuing namely the vnbeleife of the Iewes Which was medium occasionale the occasion not giuen but taken by the goodnesse of God doctrine The Gentiles were Infidells Eph. 2.12 but by the vnbeleife of the Iewes they are receiued to mercy conuerted as appeares in our experience Vse 1. Forget not what thou wert in times past an vnbeleeuer a profane wretch for we haue all run the race of the Prodigall sonne It is Gods grace if it be otherwise with thee now Be thankfull It may be within these few yeares thou wert a drunkard a blasphemer an vncleane person How if God had taken thee away in thy sinnes who hath suffered others not so greeuious sinners as thy selfe to perish in their iniquities Let this binde thee to thy good behauiour for euer and spurr thee on to more godlinesse If now thou shouldst liue as those which haue receiued no mercy it must be a foul shame to thee Saint Paul sayth 1 Tim. 1.15 this a faithfull saying and worthy of all men to be receiued that Iesus Christ came into the world to saue sinners O it s a sweet saying indeed for else we had bene all damned This is picked out to be read at the receiuing of the Lords supper for the comfort of penitent sinners a sentence worthy to be written in letters of gold write it vp in thy heart And remember that Paul sayth also Tit. 3.8 this is a faithfull saying and worthy of all affirmation that they which beleeue in God should be carefull to shew foorth good workes As that is a faithfull saying so is this a faithfull As thou desirest the sweetnesse of the former so see thou performest the dutie of the latter for as the former comforts the conscience so this latter directs the life Vse 2. Faith is a sweete mercy so is the word of God the meanes of that faith alas for the poor Indians who know not God in Christ who are without the word who worship the diuell how wretchedly do they liue how desperately doe they die we account them miserable as they are indeed But doe you thinke that we may not find some
things thy heart with what minde thou prayest hearest more by thee then thou knowest by thy selfe Thou mayst walke in a cloud before men thou canst not before God Beware the hypocrite Vse 5. God is of infinit knowledge and power feare him Thou art asrayd to offend or provoke or iest at a wise man that is skilfull in the law but with a simple man thou art bold And darest thou provoke God whose wisedome is infinit And also his Iustice and power This is Atheisme For didst thou thinke there were a God and that he were wise and iust and able to plague thee thou durst not offend him Will a man keepe a seruant who alwayes angers his Master and laugheth him to scorne So shalt thou be turned into hell if thou darest dispise our infinit God or his word VERSE 36. For of him and through him and to him are all things to whom be glory for ever Amen THis verse is a proofe of the infinite wisedome of God and that being most sufficient to in himselfe he needes not the counsell nor the guifts of any creature but giues all things to all whereby they are and are susteined and ordaynes all things to and for himselfe In these words are two things 1. A proposition All things are of God and through God and to God 2. An amplification To whom be glorie for euer Amen The Ancients from hence proue the Trinitie applying the three propositions to the three persons and it is likely that from hence that Antient depologie had originall which we vse in our liturgy Which Ierom Hier. ep ad Damasum desired to be sayd in all Churches at the end of euery psalme Basil reports Basilius lib. de spi sanct ca. 7.27.29 it as a forme of thanksgiuing to haue bene in vse from the time of the Apostles vnto the which for the more confutation of the Arrians and Macedonians was added by the Counsell of Nice that other versute As it was in the beginning is now and euer shall be world without end Amen Cassianus who liued in Chrysostomes dayes reports Cassianus Monasti Institut lib. 2. qui est de canon Noctur orat et psal mod cap. 8. that it was an auntient custome in the East Churches for that prayer as he cals it to be sayd at the end of the psalme by him that sung the psalme with the silēce of the people but in the West Churches that the people standing vp did vsually with a loud voice repeat the same Which I thought good to shew that it might appeare that this vse in our liturgie is from sound antiquitie and vniuersall prescript of the East and Westerne Church All things are of him as of the Creator and giuer all things of nature and grace all good things not sinne but as it hath entity For sinne is not a thing seperate hauing a being and existence by it selfe as the creature but it is in the creature and a priuation and therefore though the Creature which is euill is from God as from the cause yet the euilnesse and sinne of the creature is not Through him preferring all things in their estate To him to be referred to him that is to his glory as to their chiefe end This proposition is amplified with a comprecation To whom be glory for euer Amen Wherein we haue 1. The thing glory 2. The subiect to whom it is giuen God 3. The duration for euer 4. The affection with which it is giuen testifyed in this word Amen This word Amen is Hebrew growne familiar in all languages it comes of a root that signifies beleife It was vsed of auntient time in the end of prayers Our Sauiour so concludes that diuine forme of prayer which he taught his Apostles Deut. 27.15 seq Nehe. 8.6 1 Cor. 14 16. It was the wont of the people in auntient times to answere Amen at the end of prayers and prayses so loud that it was a noise like thunder which may reproue our fashion arguing great coldnes who some one man excepted qui supplet locum idiotae can scarse be heard to pronounce the same Hieron in prol lib. 2. in Ep. ad Galat. Tertullian Tertul. lib. de spectac prope sinem vseth this as an argument why it should not be lawfull for a Christian to applaud Idolatrous plaies because it is not fit to honour such things with that mouth which hath said Amen in the seruice of God This word may be taken three wayes 1 as a Nowne 2 as a Verbe 3 as an Aduerbe As a Nowne so is it a name of Christ Reuel 3.14 As an Aduerb so is it vsed eyther in the beginning of our speech for confirmation of that which is to be sayd signifiing verily as our Sauiour often vsed it or in the end of our spech as in prayer wherein we aske something of God and then as the speaking of it notes our consent to that which is craued so the substantiall meaning is to shew our faith in beleeuing to receiue that which wee haue prayed for where vppon some haue said that this one word is more excellent then the prayer it selfe as our faith is more excellent then our desire and yet I see not but that faith it selfe is expressely conteined in the prayer otherwise how could we say Our Father Porf in exporat Dom. as a verbe and so it is as much as So be it hauing the nature of a prayer being in this sense principally to be vnderstood at the end of prayses and thankesg uings as in this place noting an affectionate desire that God may be glorified doctrine God is of all his creatures specially of his Church to be praysed and glorified so Psalm 92.1.2 and 95.2 and 96. through the whole Psalme so Psal 148. and 150. So Christ concludeth his prayer For thine is the Kingdome Power and Glory So Paul often Ephes 3.20.21 c. Vse 1. Thy being and preseruation is from God and he hath appointed thee to glorifie him Glorifie him then in thy bodie and soule by a sober and holy carriage and as thou hast receiued thy nature from him so seeke grace also from his hands from whom all good gifts doe descend otherwise the oxe and asse are as neere heauen as thy selfe Vse 2. Glorie not in thy selfe nor in any good thing thou hast for thou hast receiued it from him who though hee hath granted thee the vse yet reserues the glorie for himselfe Art thou rich beautifull these are his gifts Art thou holy it is the Spirit that sanctifieth Art thou wise and eloquent It is God who giueth wisdome to the heart and vtterance to the mouth If thou wert equall to Eliah Paul Apollos thou mightest not be proud but must giue the glory to God As the commendation of the brightnesse of the Sun-beame is not to be ascribed to the wall on which it strikes nor the words of wisdome to the teeth and lips of the speaker nor the fairenesse of the picture to the pencill so nor the praise of any good thing to vs in as much as it is from God as the Author and we but the instruments of the same Vse 3. Glorifie Gods name The first grace which Christ teacheth vs to begge of God is this and it ought to bee the chiefest ayme of our whole life We ought to preferre the glorie of God before our liues yea before the saluation of our soules much more ought wee so to institute and lead our liues that God may be honored by vs. God hath endued thee with life and many good gifts what glory hast thou brought to God or his Gospell If none it had beene better thou hadest not beene borne Be you carefull hereof you professors of the Gospell It is your profession Be ware you commit nothing which may cause God or his Gospell to be blasphemed If you should be couetous proud c. as other men it were as if the Sunne should be darkened and the Moone withdraw her light Euery little aberration in a professor is noted Euen as though a thousand of the lesser starres bee eclypsed none takes knowledge of it but if the Sunne be eclypsed euery man speakes of it So that which is not accounted of in a profane man from whom no goodnesse is expected is intollerable in you whose calling it is to set forth the prayses of God Be you affected with the glorie of your heauenly father as his true and deare children and be you sensible of the dishonor which is offred to his name Put on the affections of Phinees Dauid Eliah and of that holy woman who died for sorrow because of the dishonour which came to God and his Arke 1. Sam. 4.21.22 It was good Hezekiah his sault not to render according to that which he receiued 2. Chro. 32.25 for which God was angry and punished it See that thy praises be proportionable to the causes God giues thee of praysing him It is a signe of emptinesse of grace to be a niggard of our prayses to God who is our Creator Preseruer Redeemer Account no time long enough for this exercise I mitate the Nightingale who spends the night in praysing the Creator as if the day were not sufficient Let thy heart thy tongue thy life prayse God It is hee who hath giuen thee life health food rayment yea his owne Sonne and holy Spirit To him therefore that is to the Father the Son and the holy Ghost one God and three Persons be all glory for euer Amen FINIS