seeke deliuerance This conformitie with Christ in his passion is an infallible worke and token of the child of God and a signe that we are crucified with Christ. Againe here we are to take notice of the false faith of many men They can be content to beleeue that Christ was crucified for them but there they make a pause for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith and their profession is according For they haue the forme of godlines without the power thereof They thinke that they beleeue the Articles of faith aright but they are deceiued For to beleeue in Christ crucified is not onely to beleeue that he was crucified but also to beleeue that I am crucified with him And this is to know Christ crucified Lastly here we are to consider the abomination of the Church of Rome For it most abuseth that which is the greatest treasure in the world namely Christ crucified For they make a very Idol of him in that they worship him in at and before painted and carued Crucifixes For there is no such Christ in heauen or in earth that wil be present when we pray and heare vs at Crucifixes Againe they giue Latria diuine honour to deuised and framed crucifixes and thus they robbe Christ of his honour Thus much of our Communion with Christ in his passion now followes the second part of preparation namely Abnegation J liue yet not I any more that is I liue a spirituall life yet not as I as a naturall man For in that regard I carrie my selfe as a man crucified or after the manner of a dead man suffering nothing that is in me by nature to raigne in me that Christ alone may liue and raigne in me Here is a notable dutie to be learned we beeing crucified with Christ must carrie our selues as men crucified and that in three respects First in respect of corruption of sinnefull nature For in regard of our sinnes we are to esteeme our selues vnworthie of meat drinke sleepe breathing yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth and we are to denie vngodlines and worldly lusts not suffering any of them to raigne ouer vs. Secondly we must carrie our selues as dead men in respect of the good things that belong to nature as honours riches pleasures friends all which in respect of preparation of minde we must daily forsake for Christs sake not suffering any of them to take place in our hearts Lastly we must be as dead men in respect of our owne reason and will and we must tread them vnder foote making Gods will our wisdome and will and giuing it lordship and dominion ouer vs our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men and we are to be carefull of it that God may haue pleasure in vs we must forget our owne people and our fathers house Psal. 45. 10. That we may buy the pearle we must sell all we haue our wills our affections and the dearest things in the world He that would liue when he is dead must die while he is aliue and we must now lay out our selues as dead persons Corruption of nature reason and will must be dead in vs that Christ alone may liue and raigne in vs. The third point concerning spirituall life is touching the Originall and well-spring thereof in these words That Christ may raigne in me For the better conceiuing whereof three points are to be obserued The first that Christ is not onely the Author with the father the H. Ghost but also the Roote of life hauing life in himselfe that he may conuaie it to all that beleeue in him He is the true vine and we are the branches Ioh. 15. 1. he is an appointed head to his Church Eph. 1. 22. he is the prince of life Act. 3. 15. he is a quickning spirit 1. Cor. 15. 45. And in this regard is he said to liue in vs namely as a roote in the branch or as the head in the members The second point is that there must be an Vnion with Christ before we can receiue life from him and he liue in vs. If ye abide in me and I in you ye shall bring forth much fruit Ioh. 15. 4. We must be grafted with him before we can be conformable to his death and resurrection Rom. 6. 5. And againe we must be taken out of the wild oliue and set in the true oliue Rom. 11. 24. Thus much Paul signifieth when he saith Christ liues in me Of this coniunction two things must be noted The first that it is a substantiall vnion in that the person of him that beleeueth is vnited to the person of Christ. For we must eate the flesh of Christ and drinke his blood before we can haue life abiding in vs Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe this Vnion is spirituall because it is made by the bond of one spirit 1. Cor. 12. 13. By one spirit we are baptised into one bodie And no man is to maruaile that we on earth should be ioyned to Christ in heauen By ciuill contract man and wife are one flesh though distant many miles asunder why then may not we be ioyned to Christ by vertue of the couenant of grace considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is that after this vnion with Christ he must further communicate himselfe vnto vs before we can liue by him and he in vs. To this purpose S. Iohn saith that God hath giuen vs life that this life is in the sonne that he which hath the sonne hath life 1. Ioh. 5. 12. For the conceiuing of this truth two questions may be demanded One in what order Christ giues himselfe vnto vs Ans. Christ first of all giues his flesh and blood that is himselfe and then secondly his gifts namely the efficacie and merit of his death The institution of the Lords Supper sheweth plainly that we are not partakers of the benefits of Christ vnlesse first of all Christ himselfe be giuen vnto vs. The second question is how Christ can be said to liue in vs Ans. He is not in vs in respect of locall presence but by the supernaturall and speciall operation of his spirit 1. Cor. 6. 17. The operation of the spirit is threefold The first is when God imputes the righteousnes of Christ to them that beleeue and withall giues the Right of eternall life and the Earnest of this right namely the first fruits of the spirit Hereupon iustification is called the Iustification of life Rom. 5. The second is Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ or the power of the spirit raising vs to newnes of life as it raised Christ from the death
of baptisme And first of all our baptisme must put vs in minde that we are admitted and receiued into the family of God and consequently that we must carrie our selues as the seruants of God And that we may doe so indeede we must deuide our liues into two parts the life past and life to come Touching the life that is past we must performe three things The first is Examination whereby we must call our selues to an account for all our sinnes euen from the cradle the second is Confession whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes in the prefence of God accusing and condemning our selues for them The third is Deprecation whereby we are to intreat the Lord in the name of Christ and that most instantly from day to day till we receiue a comfortable answer in the peace of conscience and ioy of the H Ghost And for the life to come there must be two things in vs the first is the Purpose of not sinning and it must be a liuely and distinct purpose daily renewed in vs euen as we renewe our daies so as we may say if we sinne it is against our purpose and resolution The second is an indeauour to performe new obedience according to all the commandements of God These things if we doe we shall shewe our selues to be the seruants of God And of all these things baptisme must be as it were a daily sermon vnto vs and so oft to thinke on them as oft as we thinke or speake of our names giuen vs in baptisme This is the doctrine of Paul who teacheth vs that we must be conformable to the death and resurrection of Christ because we haue beene baptized Rom. 6. 3 4. Againe our baptisme into the name of the father c. must teach vs that we must learne to know and acknowledge God aright that is to acknowledge him to be our God and father in Christ to acknowledge his presence and therefore to walke before him to acknowledge his prouidence and therefore to cast our care on him to acknowledge his goodnesse and mercie in the pardon and free forgiuenesse of our sinnes Thirdly Our baptisme must be vnto vs a storehouse of all comfort in the time of our need If thou be tempted by the deuil oppose against him thy baptisme in which God hath promised and sealâ—d vnto thee the pardon of thy sinnes and life euerlasting If thou be troubled with doubtings and weaknes of faith consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee We vse often to look vpon the wills of our fathers and grand-fathers that we may be resolued in matters of doubt and so often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme and thou shalt the better be resolued in the middest of all thy doubts If thou lie vnder any crosse or calamitie haue recourse to thy baptisme in which God promised to be thy God and of this promise he will not faile thee Lastly if a man would be a student in diuinitie let him learne practise his baptisme Commentaries are needefull to the studie of the scriptures and the best commentarie to a mans owne selfe is his owne baptisme For if a man haue learned to know ought and to practise his owne baptisme he shall the better be able to vnderstand the whole and without this helpe the scriptures themselues shall be as a riddle vnto vs. The 4. point whereby the gift of adoption is described is the ground thereof in these words ye haue put on Christ and all are one in Christ. The phrase which Paul vseth is borrowed from the custome of them that were baptised in the Apostes daies who put off their garments when they were to be baptised and put on new garments after baptisme To put on a garment is to apply it to the bodie and to vse or weare it And to put on Christ is to be ioyned neerely to Christ and to haue spirituall fellowship with him Here then the foundation of our adoption is in two things our vnion with Christ our communion with him Of which we are somewhat to be aduertised for the better vnderstanding of the text The vnion with Christ is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded The first in what respect or for what cause are they said to be one with Christ Ans. They are not one with him in conceit or imagination for this coniunction is in truth a reall coniunction Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father Secondly they are not one barely by consent of heart and affection for thus all families and friends are one and they of Ierusalem are said thus to be of one heart and mind Act. 4. 32. Thirdly they are not one in substance for so many beleeuers as there are so many distinct persons are there euery one of them distinct from the person of Christ And the substance of the godhead of Christ is incommunicable and the flesh of Christ is in heauen and shall there abide till the last iudgement whereupon it cannot be mixed or compounded with our substances Lastly beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead or manhood vnto vs. It may be said how then are they one with him I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord is one spirit Paul saith in this sense Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man S. Iohn saith that Christ dwells in vs and we in him by the spirit 1. Iohn 3. 23. For the better conceiuing of this suppose a man whose head lies in Italie his armes in Germanie and Spaine his feete in England suppose further that one and the same soule extends it selfe to all the foresaid parts and quickens them all they are all now become one in respect of one and the same soule and all concurre as members to one and the same bodie euen so all the Saints in heauen and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them are all one in Christ. The second question is how are all beleeuers made one with Christ Ans. By a donation on Gods part whereby Christ is giuen vnto vs and by a receiuing on our part The donation is whereby Christ is made ours for right so as a man may say truly Christ is mine with all his benefits Of this donation 4. things are to be obserued The first is that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued the Godhead of Christ is giuen to vs not in respect of substance which
terrifieth and condemneth vs and therby it occasioneth or vrgeth vs to flie vnto Christ who is the cause that we die vnto the law As the needle goes before and drawes in the third which sowes the cloth so the law goes before and makes a way that grace may follow after and take place in the heart Thus must this place be vnderstood and all other places that speake of the law in this manner as Rom. 7. 8. c. The third point is touching the ende of our death to the law and that is that we may liue to God It may be demanded what life this is whereby we liue to God Ans. There is a naturall and a spirituall life Naturall life is that which we receiue from Adam by generation and it is the function of naturall faculties in liuing moouing vse of senses and reason Spirituall life is that which we receiue from Christ by regeneration and it is the action motion or operation of the spirit in vs. This life is called by Paul the life of God Eph. 4. 18. And this is the life which he speakes of in this place And it is described by many things First by the ende and vse of it For it serues to make vs to liue to God that is to the honour and glorie of God And we liue to God by liuing wisely godly iustly Tit. 3. 12. Wisely in respect of our selues godly in respect of God iustly in respect of men That we may liue wisely we must obserue two rules The first we must labour with all diligence and with all speede that we may be worthie to stand before the sonne of man at his comming And therefore we must labour to be in Christ hauing true faith and good conscience Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul Act. 24. 16. It is true wisdome to be wise for our soules and for euerlasting happines and it was the follie of the foolish virgins that they did not surnish themselues with the oyle of grace in time conuenient The second rule we must in this world come as neere heauen and the happines of life euerlasting as may be Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached praier made and sacraments administred for there is the gate of heauen Consider the practise of Moses Heb. 11. 25 26. and of Dauid Psal. 84. 10. Againe beeing absent from heauen both in bodie and soule yet we must haue our conuersation there by the cogitation of our mindes and by the affections of our hearts Phil. 3. 21. That we may liue godlily seuen rules must be remembred The first we must bring our selues into the presence of the inuisible God yea we must set our thoughts wills affections and all we doe in his sight and presence and we must euermore remēber whatsoeuer we doe that we haue to deale with God himselfe In this regard Enoch is said to walke with God Gen. 5. 24. Abraham and Isaac before God Gen. 17. 1. and 48. 15. and Dauid Psal. 116. 9. and 139. all and Cornelius Act. 10. 33. and Paul 2. Cor. 7. 17. The second we must take knowledge of the will of God in all things whether it be reuealed in the word or by any euent It is not enough to know Gods will but when time and place serues we must acknowledge it Rom. 12. 2. Col. 1. 10. The third we must bring our selues in subiection to the knowne will of God and captiuate all our senses vnto it and suffer God to set vp his kingdome in vs. Rom. 12. 1. The fourth when we haue offended God we must instantly humble our selues before his maiestie confessing our offences and making instant deprecation for mercie Thus did Ezra chap. 9. and Daniel chap. 9. and Dauid Psal. 32. 3. The fifth in all our miseries and aduersities we must be silent in our hearts by quieting our wills in the good will of God Psal. 4. 4. Examine your selues and be still Psal. 37. 7. be silent to Iehoua Consider the example of Aaron Leuit. 10. 3. of Dauid Psal. 39. 9. of the Iewes Act. 11. 18. The sixth in all things we doe or suffer we must depend on the goodnes prouidence and mercie of God for the successe of our labours and for ease or deliuerance out of miserie This is to liue by faith and as Peter saith 1. Pet. 3. 17. to sanctifie God in our hearts The last in all things we must giue praise and thankes to God and that for our miseries and afflictions Iob 1. 22. for in them God mingles his iustice with mercie whereas he might vtterly condemne vs. That we may liue iustly in respect of men two rules must be obserued The first we must make God in Christ our treasure and our portion and his fauour and blessing our riches Then shall not the vile sinnes of auarice and ambition beare sway in vs and then shall we learne with Paul to be content in any estate Phil. 4. 11. because howsoeuer the world go we haue our portion and treasure The second we must loue God in louing of man and serue him in doing seruice to men by the offices and duties of our callings They which labour in their callings for this end to get riches honours and to set vp themselues in this world prophane their callings and practise iniustice For not selfe loue but loue to God in duties of loue to men must beare sway in all our actions Thus we see what it is to liue to God Now we are all to be exhorted to order our liues in this manner For first of all we are Gods and therefore we must glorifie God both in our bodies and soules 2. Cor. 6. 20. Secondly the end of our iustification and redemption is that we may liue to God And it is great wickednes to peruert the order of God by liuing to our selues and the iusts of our hearts Thirdly there be three degrees of life one is in this life a spirituall and a renewed life the second in death when the bodie goes to the earth and the soule to heauen the third in the last iudgement when bodie and soule reunited enter into the presence of God Therefore that we may be saued we must liue vnto God in this life for we can neuer come to the second degree of life but by the first And we must not imagine that we can steppe immediatly out of a leud and wicked life into euerlasting happines in heauen Lastly the grace of God in the ministerie of the Gospel hath appeared and long taught vs and called vpon vs to liue vnto God Therefore vnlesse we be ashamed and confounded for our sinnes and beginne with all speede to liue vnto God it will be worse with vs then with Sodom and Gomorrha and many other nations 20 I am crucified with Christ Thus I liue yet not I any more but Christ liues in me And in that I now liue in the
but included The second is that here the Spirit signifies the spirit of adoption Eph. 1. 13. Rom. 8. 16. The third is that to receiue the spirit is not barely to receiue the gifts of the spirit as we are said to haue the sunne in the house when we receiue the beames of the bodie of the sunne beeing in heauen but in this receiuing there are two things One is that the spirit is present in vs the other that the same spirit testifieth his presence by his speciall opera tion and gifts of grace Paul saith Eph. 4. 30. Greeue not the spirit Which is not meant of gifts but of the very person of the spirit And it must be remembred that the effects and gifts of the spirit presuppose the presence of the spirit By workes of the Law we are to vnderstand the doctrine of iustification by the workes of the law By the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard namely preaching and faith for the doctrine of iustification by faith in Christ crucified For faith signifies not onely the gift whereby we beleeue but also that which is beleeued In the third verse spirit signifies the operation of the spirit whereby the inward man is renewed and made like to God or againe the Exercises of the inward man and flesh signifies outward things or actions that properly pertaine to the outward man as circumcision and such like Thus 2. Cor. 5. 17. flesh and the new creature are opposed And Paul saith Rom. 9. 29. He is a Iew that is a lew within in the spirit hauing the circumcision of the heart To begunne in the spirit is to beginne in godlines and religion inwardly in the exercises of the renewed heart The Resolution In these words is contained the first argu ment whereby Paul prooues the truth of his doctrine It is framed thus If ye receiued the spirit by my doctrine my doctrine is true and ye foolish that adde vnto it iustification by the workes of the law but ye receiued the spirit by my doctrine therefore it is true and ye deale foolishly that haue added to it iustification by workes The maior or first proposition is not expressed but the proofe thereof in the third verse thus it is a point of extreame follie when ye haue begun in the spirit to end in the flesh therfore it is folly in you hauing receiued the spirit by my doctrine to adde any thing vnto it of your owne The vse When Paul saith Let me learne one thing of you he notes the fault of the Galatians and of sundrie others who when they haue attained to a certaine measure of knowledge in Gods word are presently puffed vp with pride and often thinke themselues wiser then their teachers This was the fault of the Corinthians 1. Cor. 8. 10. and of sundrie in our daies who separate wholly from all our congregations presuming to know that which they neuer learned of their teachers That this ouerweening pride may not take place we must ioyne the knowledge of our selues with the knowledge of Gods word and mixe our knowledge with loue For loue edesies and bare knowledge swells the heart Againe here when it is said Receiued ye the spirit that is ye did not receiue the spirit by the workes of the law but by the hearing of faith Here I say we see the difference betweene the law and the Gospel The law doth not minister the spirit vnto vs for it onely shewes our disease and giues vs no remedie The Gospel ministreth the spirit For it shewes what we are to doe and withall the spirit is giuen to make vs doe that which we are inioyned in the Gospel Here also we learne that the preaching of the Gospel is necessarie for all men because it is the Instrument of God to conferre the spirit Whole Peter was yet speaking the spirit of God fell vpon the Gentiles Act. 10. 44. Paul saith his ministerie is the ministerie of the spirit 2. Cor. 4. 5. sauing the ministers and others 1. Tim. 4. 16. And the most learned haue neede of this ordinance of God For suppose they haue knowledge sufficient yet haue they neede of the spirit of God to guide and gouerne them Further let it be obserued what is the scope of all our hearing and teaching namely that we may receiue the spirit of God without which spirit we can doe nothing Moreouer Paul here sets downe an infallible argument whereby we may be assured that the Scripture is the word of God For the scriptures in their right vse which is in reading hearing meditation haue the diuine and supernaturall operation of the spirit ioyned with them to comfort in all distresses and in the very pang of death and to conuert the heart of man making him in respect of righteousnes and holines like vnto God This priuiledge haue the Scriptures Isa. 59. 21. and no word els Lastly let vs here obserue the certen marke of true religion and that is that the preaching thereof conferres the spirit of adoption This doth not the pretended catholike Religion of the Papists it doth not conferre vnto men the spirit to assure them that they are the children of God because it teacheth that we are to be in suspence of our saluation Againe by teaching humane satisfactions merits it ministreth the spirit of pride and presumption as also the spirit of crueltie not of meekenes for they of that religion commonly delight in blood and there haue bin no warres or seditions or rebellions in Europe for many ages but they of the Romish religion haue bin at one ende of them When Paul saith v. 3. Beganne ye in the spirit c. he teacheth a diuine instruction that true godlines and Religion stands in the spirit that is the grace of the heart or in the exercises of the inner man whether we respect the beginning the middle or the accomplishment thereof The kings daughter is all glorious within Psal. 45. 13. True worshippers worship God in the spirit Ioh. 4. 25. Rom. 1. 12. He is a Iew that is a Iew not without but within in the spirit in the circumcision of the heart Rom. 2. 29. Gods seruice and kingdome stands in iustice peace of conscience and ioy in the holy Ghost Rom. 14. 17. He that is in Christ must not know him in any carnall respects but be a new creature 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh but the promise that a good conscience makes to God By this doctrine we see the fault of the world which for the most part placeth religion in ceremoniall performance of some outward duties The Iewe vsed to come to God with sacrifices and to draw neere to him with his lippe his heart beeing farre from God The Papist hath turned the Apostolike and Catholike religion into a masse of ceremonies borrowed partly from the Iewes and partly from the Gentiles And
till the comming of the Messias and now the Catholike Church is in the roome of the sanctuarie in it must we seeke the presence of God and the word of life therefore it is called the pillar and ground of truth 1. Tim. 3. 15. Fourthly in Ierusalem was the throne of Dauid Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ figured by the kingdome of Dauid Reu. 3. 7. Fiftly the commendation of a cittie as Ierusalem is the subiection obedience of the citizens now in the Catholike Church all beleeuers are citizens Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king Psal. 110. 2. Isai 2. 5. Lastly as in Ierusalem the names of the citizens were inrolled in a register so the names of all the members of the Catholike Church are inrolled in the booke of life Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe is said to be aboue in heauen for two causes First in respect of her beginning which is from the Election and grace of God and from Christ the Mediatour of whose flesh and bone we are that beleeue Eph. 5. 30. The iustice whereby we are iustified is in Christ our holinesse and life flowes from the holinesse and life of Christ as from a roote Secondly the Church is said to be aboue because it dwels by faith in heauen with Christ for the propertie of faith is to make vs present after a sort when we are absent Heb. 11. 2. The vse This beeing so we are admonished to liue in this world as Pilgrimes and strangers 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing but our mindes must be vpon the countrie to which we are trauelling And whatsoeuer is an hinderance to vs in our iourney we must cast it from vs that we may goe lightly and if we haue any wrongs done vs either in goods or good name we must the rather be content because we are out of our countrie in a strange place and hereupon we must take occasion to make haste to our iourneys end that is to our own citie and last abode Thus did the Patriarches Heb. 11. 13 15. Secondly we must carrie our selues as Burgesses of heauen Phil. 3. 20. And this we shall do by minding seeking affecting of heauenly things by speaking the language of Canaan which is to inuocate and praise the name of God Lastly by leading a spirituall life that may beseeme the citizens of heauen Many faile in this point when they come to the Lords table they professe themselues to be citizens of the citie of God but in their common dealings in the world they play the starke rebels against God and his word and liue according to the lusts of their blinde and vnrepentant hearts Thirdly when Paul saith that Ierusalem which is aboue is free c. he shewes that the Catholike Church is one in number no more Cant. 6. 8. My doue is aboue and the onely daughter of her mother Ioh. 10. 16. One sheepefold There be many members but one bodie 1. Cor. 12. 12. Fourthly hence we gather that the Catholike Church is invisible For the companie of them that dwell in heauen by their faith cannot be discerned by the eie Iohn saw the heauenly Ierusalem descending from heauen yet not with the bodily eye but in spirit Reuel 21. 10. The things which make the Catholike Church to be the Church namely election vocation iustification glorification are inuisible The papist therfore erreth when he teacheth that the Catholike Church is a visible companie vnder one Pastour namely the Pope And the places which they bring to prooue the visibilitie of the vniuersall Church concerne either particular churches or the churches which were in the daies of the Apostles or againe they speake of the inward glorie and beautie of the Church Free that is redeemed from the bondage of death and sin and so from the curse of the lawe Of this freedome I will speak more afterward The mother of vs all shee is called a mother because the word of God is committed to the keeping of the Church which word is seed 1. Pet. 1. 23. and milke 1. Cor. 3. 2. and strong meat Heb. 5. 14. And the church as a mother which by the ministery of the said word brings forth children to God after they are borne brought forth shee feeds them with milke out of her owne breasts which are the Scriptures of the olde and newe Testament Here a great question is to be propounded namely where we shall find this our Mother For it is the dutie of all children to haue recourse vnto their mother and to liue vnder her wing The aduocates of the Popish Church Priests and Iesuits say we must be reconciled to the Church and See of Rome if we would be of the Catholike church To this purpose they vse many motiues I will here propound seauen of them because heretofore they haue bin scattered abroad among vs. The first motiue The Church of Rome hath meanes of sure and certen interpretation tradition councels fathers we haue nothing but the priuate interpretation of Luther Melancthon Caluin c. Answ. Scripture is both the glosse and the text And the principall meanes of the interpretation of scripture is scripture it selfe And it is a means when places of scripture are expounded by the Analogie of faith by the words scope and circumstances of the place And the interpretation which is sutable to all these is sure certen and publike for it is the interpretation of God Contrariwise the interpretation which is not agreeable to these though it be from Church Fathers and Councells is vncerten and it is priuate interpretation Now this kind of interpretation we allow and therefore it is false that we haue onely priuate interpretations and that all the interpretations of the Church of Rome are publike Secondly I answer that we are able to iustifie our Interpretations of Scripture for the maine points of religion by the consent of Fathers and Councells as well as they of the church of Rome The second motiue We haue no diuine and infallible authoritie to rest on in matter of religion but they of the church of Rome haue Ans. In the Canonicall scriptures of the Prophets and Apostles there is diuine and infallible authoritie for they are now in the new Testament in stead of the liuely voice of God And this authoritie we in our Church acknowledge Secondly I answer that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures as the Papists teach but onely a Ministerie which is to speake in the name of God according to the written word The third motiue We haue no limitations of opinion and affection but they of the church of Rome haue I answer first we suffer our selues to be limited for opinion by the Analogie of faith and by the written word and so doth
flesh and had their senses restored so when the spirit of God like the fauonian winde bloweth vpon vs it reuiueth vs againe giuing vs a new life new senses a new heart new wills and affections for all old things passe away and all things become new 2. Cor. 5. 17. For it openeth the eyes of our vnderstanding making vs discerne of things that differ Eph 1. 18. Philip. 1. 10. it boareth a new eare of obedience in vs Psal. 40. 6. and giueth vs a new tast not to sauour the things of the flesh but of the spirit Rom. 8. 5. Further this serues to detect the naturall Poperie of the multitude and of our owne hearts when we perswade our selues though falsely that though we goe on in our sinnes yet that we can repent when we list When as the Prophet saith O Lord I know that the way of man is not in himselfe and Paul saith that it is as great a worke to create a new heart as to create a new world for regeneration is a new creation 2. Cor. 5. 17. Augustine saith well He that will grant pardon to him that repents will not alway giue repentance to him that sinnes Againe in the sense that Paul calleth the image of God a new creature or the new man and corruption the old man we graunt that our religion is new and Popish religion is old For as the new men is the restored image of God in which Adam was first created though afterwards defaced by his owne inuentions Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles which afterward was corrupted by mens deuices Albeit in Tertullians sense ours is the old religion and theirs the new as the image of God is the old man and corruption the new Vse If we be not changed in our liues but remyane old Adams still euen the same men we were before in minding willing affecting earthly things and fashioning our selues to the guise of the world we are no new creatures though we promise and protest neuer so much we are but hypocâ—â—tes deceauing others and our selues also For where this new creature is there is a change in all the faculties and powers of soule and body the mind is not set vpon the world but mindeth heauenly things the will affections and conuersation of the whole man is in heauen Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened for after the same manner by a secret operation it altereth the mind will affections If any be in Christ saith the Apostle he is a new creature old things are passed away behold all things are become newe If therefore we be new creatures why lead we not a new life if we be changed in affection why are we not changed in conuersation But by this we may perceiue that all which are christians in profession are not christians in conuersation all that are washed with the outward Element of water are not washed with the inward baptisme the lauer of regeneratioÌ„ as first those that are as good fellowes that is as badde as euer they were before and make no conscieÌ„ce of sinne Secondly such as are no more but ciuill honest men like those honest women which raysed persecution against Paul and Barnabas and expelled them out of their coasts Act. 13. 50. Thirdly worldly wise men which sauour of nothing but the world Lastly such as haue some loue and liking of the word and are in some sort outwardly conformable thereunto hauing some legall sorrow for sinne arising from legall terrors but haue no thorowe change nor renouation Lastly we may not maruell if the world hate maligne those that are new-creatures seeing they neither mind nor affect the same things For there can be no true loue where there is contrarietie of iudgements wills affections which hath beene is and wil be betwixt those that are borne of the flesh and those that are borne of God Gen. 3. 15. v. 16. And as many as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Here Paul commends this glorying in the crosse of Christ and studie of pietie in becomming a new creature as the onely rule of faith and manners which all teachers and heareâ—s were to obserue and follow Enforcing the keeping and obseruing of this double dutie by the fruit and benefit that comes thereby specified here by peace and mercy In the words two things are generally to be considered First the duty of walking in these words As many as walke according to this rule Secondly the reason of motiue to the practize thereof in these Peace shall be vpon them and mercy which is amplified by the generalitie thereof that is shall light vpon as many as walke according thereto and vpon the Israel of God The dutie is that we walke according to this canon or rule the word translated walke signifieth not simply to walke but to walke warily and circumspectly as it is expounded Eph. 5. 15. or to walke by rule in order and measure without treading aside but making straight steps to our feete Hebr. 12. 13. Pauls rule which we must walke by is faith in Christ called here glorying in the crosse of Christ repentance towards God called regeneration or the new creature which is rightly called a â—â—le of faith and manners of things to be beleeued and practised because by it all doctrines and actions are to be examined nay the Scripture is therefore called Canonicall because it seâ—tes downe an exposition of this rule there beeing nothing from the first chap. in Gen. to the last words in the Apoeal which aimeth not at one of these two either repentance towars God or faith in Christ Here all ministers are taught what rule to follow in preaching the word or building the church of God namely faith repentance the doctrine of the crosse and conuersion or the new creature And all â—earers according to what rule to order their liues and actions For this metaphor of walking and that by a rule or line shewes that we are trauellers or pilgrimmes that this world is a strange countrey that we are to goe to another that the world is an endles labyrinth in which we shall for euer lose our selues except we be guided by this rule And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners though we cannot apply it nor vse it as we should The fault is in vs not in the rule Whereas Paul saith as many as walke according to this rule he shews that Christians haue but on onely rule which they are to follow and according to which they must frame their liues for the Apostle exhortes vs that we all proceede by on rule Phil. 3. 16. Therefore the Papists doe notoriously offend not only in
kingdome of the Messias was an earthly kingdome and with this opinion the Disciples of Christ were tain â—ed IV. They held that the keeping of the morall lawe stood in externall obedience as appeares by the speeches of Christ reforming their errours Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will in the obseruing of the law Luk. 18. Lord I thanke thee saith the Pharisie I doe thus thus VI. They held a iustification by the workes of the lawe without the obedience of the Messias Rom. 9. 3. VII Beside the written word and law of Moses they had many vnwritten traditions which they obserued precisely and the obseruation of them was accounted the worship of God Math. 15. 3. 9. Other points they held but these are the principall It may further be demaunded how the Iewes could hold such hereticall damnable opinions and yet be the people of God Answer They had for their parts forsaken God but God had not forsaken them because the Temple was yet standing and the sacrifices with the outward worship yet remained among them In this regard they were still a reputed people of God Againe they are called a people of God not of the bigger but of the better part and the better part was a small remnant of them that truely feared God and beleeued in the Messias Of which sort were Ioseph Marie Zacharie Elizabeth Simeon Anna Ioseph of Arimathia Nicodemus Againe it may be demanded howe the Iewes beeing such a people of God should fall away to so daÌ„nable a religion Answer They neither loued nor obeyed the doctrine of Moses and the Prophets and therefore God in iudgment left them to the blindenesse of their owne mindes and the hardnesse of their own hearts Isai. 6. The like may be our case If we loue and obey not the Gospel more then we haue done our religion may ende in ignorance superstition and prophanenesse as theirs hath done The second thing in Pauls example is his conuersation whereby he liued and conuersed according to his religion The like should be in vs. For the profession of the faith and godly conuersation are to goe together Phil. 1. 27. Faith in the hart is a light and workes are the shining of this light Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation 1. Pet. 1. 18. Heere many of vs doe amisse disioyning faith and good life And this fault is the greater because it is an occasion to our aduersaries to mislike and reiect our religion Pauls conuersation hath two partes his persequution of the church and his profiting in his religion Persequution properly is the afflicting of the people of god for their faith and religion In this we are not to follow Paul but to doe the contrary that is by all meanes to seeke the good of the church After Gods glory immediatly we are to seeke the comming and aduancement of the kingdome of God Now this kingdome is a certen estate and condition of men whereby they stand subiect to the word and spirit of God And this subiection to God and Christ is the propertie of them that be members of the church of God All both rich and poore conferred something according to their abilitie to the building of the Temple which figured the church of God The fault of our times is that we build our selues and our worldly estates and little respect the common good of the church In the persequution of the church by Paul two pointes are to be considered the manner and measure or accomplishment The manner is that he persequuted the church extreamely or aboue measure That which Paul did in his religioÌ„ we must doe in ours The good things that we are to doe we must doe them with all our might Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God and we must doe it with all diligence Prou. 4. 24. It is our duty to seeke gods kingdome and we must take it with violence To enter into life is our duty and we must striue to enter To pray is our duty and we must wrastle in praier Rom. 15. 30. Iosias turnes to God with all his harte The law requires that we should loue God with all the powers of body and soule and with all the strengh of all the powers In earthly things we must moderate our thoughtes cares but spirituall duties must be performed with all our might The accomplishment of persequution is that Paul wasted the church and made hauocke of it Here I consider 2. points what is wasted who is the waster For the first it is the church Here 2. questioÌ„s may be demaÌ„ded the firist is how the church can be wasted Answer In respect of the inward estate thereof which standes in election faith iustification glorification it cannot be wasted In respect of his outward estate it may be wasted that is in respect of mens bodies and in regard of the publike assemblies and the exercises of religion The second question is why God suffers his enemies to wast his owne church Answer Iudgement beginnes in Gods house and his iudgements sometime are very sharpe whether they be inflicted for triall or correction of sinnes past or for the preuenting of sinnes to come As in the bodie sometime there is no hope of life except armes and legges be cut off euen so is it in the church Hence it appeares that there shall be a last iudgement and that there is a life euerlasting in heauen because the wicked man florisheth in this world and the godly are often oppressed The waster of the church is Paul By whome we learne that sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes Hatred hauing entred into Caines heart leaues him not till it haue caused him to imbrue his hands in his brothers bloud Coueteousnes makes Iudas at length to betray his master and hange himselfe Blind zeale makes Paul not only to persequute but also to wast the church Therefore it is good to auoide the first beginnings yea the very occasion of sinne The second part and point in Pauls conuersion is that he profittes in his religion Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly father is perfect that is indeuour to come to perfection All the faith we haue or can obtaine is little enough in the time of temptation Iob that said in his affliction though the Lord kill mee I will still trust in him saith also that God wrot bitter things against him and made him to possesse the sinnes of his youth It is a token that a man is dead in his sinnes when he doth not growe or increase in good things 1. Pet. 2. 2. In this regard great is the fault of our daies for many are wearie of the gospell many stand at a staie without profiting many goe backward The cause
borne anew by the holy Ghost Againe I answer that if the words be meant of baptisme they carrie this sense The kingdome of heauen doth not signifie life eternall but the Church of the new Testament and that in his visible estate Mark 9. 1. and baptisme makes men visible members of the Church and regeneration by the spirit makes them true and liuely members Here then baptisme is made necessarie not in respect of eternall life but in respect of our admission and entrance into the Church whereof it is now the onely meanes The seauenth point is touching the Circumstances of baptisme which are fiue The first concernes the persons which are to administer baptisme of whome I propound foure questions The first is whether not onely Ministers of the word but also lay-persons as they are called or meere priuate men may administer baptisme Ans. Ministers of the word onely For to baptize is a part of the publike Ministerie Matth. 28. 18. Goe teach all nations baptizing them And marke how preaching and baptising are ioyned together and things which God hath ioyned no man may separate Againe he that must performe any part of the publike Ministerie must haue a calling Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines And whatsoeuer is not of faith is sinne now the Administration of baptisme by priuate persons is without faith For there is neither precept nor fit example for it in the word of God The example of Zippora is alleadged Exod. 4. 28. who circumcised her child Ans. The example is many waies discommendable For shee did it in the presence of her husband when there was no neede shee did it in hast that shee might haue preuented her husband shee did it in anger for shee cast the foreskin at the feete of Moses And it seemes shee was no beleeuer but a meere Madianite For shee contemned circumcision when shee called her husband a man of blood by reason of the circumcision of the child v. 26. and in this respect it seemes Moses either put her away or shee went away when he went downe to Egypt Againe it is obiected that priuate persons may teach and therefore baptize Ans. Priuate teaching and Ministeriall teaching are distinct in kind as the authoritie of a master of a familie is distinct in kind from the authoritie of a Magistrate A priuate person as a father or master when he teacheth the word of God he doth it by right of a master or father and he is mooued to doe it by the law of charitie but Ministers when they teach are mooued to teach by speciall calling and they doe it with authoritie as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe though a priuate man might dispense the word alone yet doth it not follow that he may administer both the word and the seale thereof both which are ioyned in baptisme and ioyntly administred The second question is whether baptisme administred by a wicked man or an hereâ—â—ke be indeede true baptisme Ans. If the said partie be admitted to stand in the roome of a true pastour or minister and keepe the right forme in baptising according to the institution it is true baptisme The Scribes and Pharisies the chiesest doctours of the Iewes were not of the tribe of Levi but of other tribes and they were indeede euen the best of them but herelikes and Apostataes and consequently to be deposed and excommunicate neuertheles because they were in the place of good teachers and fate in Moses chaire that is taught sundrie points of Moses doctrine therefore Christ saith heare them Math. 23. 1. And to this effect was the conclusion of the Churches in Africa against Cyprian Vpon the same ground the same answer is to be made if it be demanded whether baptisme administred by him that cannot preach be of force or no It were indeede to be wished that all Ministers of holy things were preachers of the word neuerthelesse if such as preach not stand in the roome of lawfull pastours and keepe the forme of baptisme it is baptisme indeede The third question is whether an Intention to baptise be necessarie in him that baptiseth Ans. If the word of Institution come to the Element it is a sacrament whatsoeuer the minister intend Paul reioyced that Christ was preached though many preached him of enuie or contention intending no good Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration if he intend not to consecrate in Popish learning there is no consecration and thus the bread eleuated is meere bread and not the bodie of Christ and consequently the people adore not Christ but an idol The intention therefore of the minde is not necessarie so be it the Institution be obserued And the efficacse of the sacrament depends not on the will of man but on the will of God The last question is what is the dutie of the Minister in baptising Ans. He stands in the roome of God and what he doth according to the Institution it is as much as if God himselfe had done it with his owne hand from heauen And therefore wheÌ„ the Minister applieth water which is the signe pledge of grace to the body he doth withall applie the Promise of remission of sinnes and life euerlasting to the partie baptised And that is as much as if God should say to the partie calling him by his name I freely giue vnto thee the pardon of thy sinnes and life euerlasting vpon condition thou keepe the order set downe in baptisme which is to turne vnto me and to beleeue in Christ. Here we see a ground of speciall faith for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer euery particular beleeuer is againe by a speciall faith to receiue the promise Againe the consideration of this which God hath done for vs in baptisme must mooue vs seriously to turne vnto him according to all his lawes and by faith of our hearts to apprehend his mercifull promises and to rest on them For when God shall speake vnto vs particularly and as it were assure vs of his mercies with his owne hand and seale we must needs be much mooued and affected therewith The second circumstance is concerning the persons to be baptised and they are all such as be in the Couenant in likelihood or in the iudgement of charitie For the seale may not be denied to them that bring the tables of the couenant And they are of two sorts Men of yeares and Infants Men of yeares that ioyne themselues to the true Church are to be baptised yet before their baptisme they are to make confession of their faith and to promise amendment of life Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith and Amendment of life in them that are baptised are to be vnderstood of men of yeares Infants of beleeuing
no sinners Secondly they are conceiued in the minde according to the reuealed will of God Rom. 8. 27. 1. Ioh. 5. 14. Thirdly they are diuine and spirituall touching things which concerne the kingdome of God Rom. 8. 5. Desires thus qualified haue the force of a loud crie in the eares of God Psal. 10. 17. God heareth the desire of the poore Psal. 38. 9. All my desires are before thee Psal. 145. 19. He fulfilleth the desire of them that feare of him Isa. 64. 24. Before they crie I will answer that is so soone as a desire of my helpe is conceiued and before it be vttered I will answer That the desires of our hearts are cries it is by meanes of the intercession of Christ. This Intercession is not a vocall but a vertuall praier in that the Sonne of God presents his manhood and his merits before the father in heauen willing as God and desiring as man that the father should accept the said merits for vs. Now this will and desire of the Sonne is of great force with the father It is a Crie in which the father is well pleased and by it the desires of our hearts are Cries in the eares of God Of these desires there be two speciall examples in the scriptures The first is when we are touched in our hearts for our sinnes to flie to the throne of grace and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes and therefore purposed in his heart to humble himselfe he receiued pardon Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord and thou forgauest the punishment of my sinne When the prodigall sonne conceiued a desire to be reconciled to his father with a purpose to confesse his offence before he had vttered his desire he is receiued to mercie Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements When Moses stoode at the redde sea in great danger hauing the sea before him and Pharaohs charriots behind him no doubt he lifted vp his heart vnto God but we read not of any thing that he said and yet the Lord saith Why criest thou to me Exod. 14. 15. When Iehosaphat was in great distresse by reason of the armie of the Ammonites confounded in himselfe he saith O Lord we know not what to doe but our eyes are towards thee 2. Chron. 20. 12. and hereupon he obtained deliuerance The vse By this we learne to lay aside formall praying and lippe labour and to learne to lift vp our hearts to God in heauenly sighs and desires for that is indeede to pray It is the very first thing that the child of God doth inwardly to sigh and desire reconciliation with God in Christ and he which cannot doe this is not as yet borne of God Againe many are cast downe in themselues because they see their mindes full of ignorance their wills full of rebellion and subiect to many temptations and they find little goodnes in themselues but they must be comforted by this if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes they haue the spirit of God crying in them Abba and they haue receiued the first fruits of the spirit The desires and cries of our hearts are fruits of the Intercession or crie of the Sonne of God in heauen for vs. Others are grieued because they haue praied long and they find not the fruit of their praiers but if they can pray sighing and groaning in their hearts for grace and mercie let them be content for it is the spirit of grace and praier that makes them sigh and groane And euery sigh of a contrite heart hath a loud crie in the eares of God It falls out often that men in extremitie of danger confounded in themselues know not what in the world to say or doe Ezechias in his sicknes could not say any thing but chatter in his throat and mourne like a doue Isa. 38. 14. Some lie vnder the sword of the enemie others in a tempest are cast ouer shipboard into the sea Now this must be their comfort if they can lift vp their hearts vnto God if they can but sigh groane for his presence and assistance the Lord will heare the petitions of their hearts for the inward sobbes groanes and sighs of repentant sinners are loud and strong cries in the eares of god the father The third point is That the crie of the spirit is directed to God because it makes vs crie Abba father Here first obserue that Praier to Saints and Angels is carnall praier For the praier which is caused by the spirit is direct to the father And good reason for it is the propertie of God to heare the crie of the heart Rom. 8. 27. Some say that the Saints in heauen are with God and that in him they see the desires of our hearts but it is false which they say For the Scripture saith that God alone searcheth the heart 1. king 8. 39. None knowes what is in man but God and the spirit of man 1. Cor. 2. 11. Though Abraham had the sight of God yet is it said Thou art our father and Abraham knowes vs not Isa. 64. 16. And for this cause Inuocation of Saints whether it be called Latria or Dulia is flat idolatrie Againe Praier is to be made to God as he hath reuealed himselfe in the word that is to God who is the father of Christ and in him our father who also sends his spirit into our hearts crying Abba It is an heathenish practise which is also the practise of many among vs to pray to an absolute God that is to God out of the Father Sonne and holy spirit Thirdly here we see that true and spirituall Inuocation of God is a marke of the Church of God because it is a fruit of the spirit of God in them that are the children of God And by this the people of God are noted Act. 9. 14. 1. Cor. 1. 2. and on the contrarie it is the marke of an Atheist not to pray Psal. 14. 4. The last point is the manner of directing our cries to God First of all they are to be directed to him with reuerence as beeing present with vs for to crie Abba is not to speake words into the aire but to direct our hearts to one that is present with vs in all dutifull and childlike manner Thus did Dauid Psal. 119. 58. and Paul Eph. 3. 14. Secondly our cries are to be directed to God with subiection to his will Read the example of Christ Mark 14. 36. and of Dauid 2. Sam. 15. 26. This condemnes the practise of many men Balaam desired to die the death of the righteous but without subiection to God for he would not liue the life of the righteous And many among vs haue often good motions and desires in their minds but there is no soundnes in them
ouer vs. Thus Dauid knew God when he saide that he numbred his flittings and put his teares into his bottle Psal. 56. 8. Thirdly we must know God in respect of his will in all things to be done and to be suffered and this is the right knowledge of God to haue regard to his will Rom. 12. 2. Eph 5. 17. Dauid saith All thy lawes are before me 2. Sam. 22. 23. And when Shemei reuiled he spake thus He raileth because God biddes him raile 2. Sam. 6. 10. Lastly we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things in the knowledge of the riches of eternall life and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues The third propertie is that this knowledge must be an effectuall and liuely knowledge working in vs new affections and inclinations He that saith he knowes God and keepes not his commandements makes him a liar 1. Ioh. 2. 4. and 3. 6. Tit. 2. last The vse Seeing the conuersion of a sinner stands in this spirituall knowledge of God we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God and we cannot serue him vnlesse we know him nay so long as we know him not we doe nothing but serue the false gods of our owne hearts Againe we desire life eternall and this is life in right manner to acknowledge God Ioh. 17. 3. And the whol matter of our boasting must be the knowledge of God Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire namely by the moouing of the earth yesterday For though Philosophers ascribe all to nature yet the truth is that the trembling and shogging of the earth is a signe of the great and extraordinarie anger of God The cause of this anger is that we know not God neither doe we for the most part care to know him We haue had the Gospel long but we bring forth but small fruits For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation and it doth aster a sort craue leaue of God that it may deuoure a sinnefull people as it once deuoured Dathā and the companie of Abiram Now our dutie is in this iudgement of God to acknowledge his maiestie his anger and his iustice and with feare and trembling to humble our selues for our sinnes past thereby to preuent his anger to come The earth a bruite and dumme creature in his kinde is become a preacher vnto vs and his trembling must teach vs to tremble in our hearts and to sinne no more Againe if we must know God we must remember God and Christ and as we must know God so must we remember him Now we must not knowe Christ according to the flesh 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh that is in any worldly and carnall manner This therefore is not to keepe a Memorie of Christ to spend twelue daies in reuell and riot in masking and mumming in carding and dicing as many doe this is rather to burie the memorie of Christ and to doe homage to the god of pleasure Of them that saide Let vs eate drinke and sleepe Paul faith thus Awake and doe righteously for some of you doe not know God 1. Cor. 15. 34. Paul saith further But rather ye are knowne of God The knowledge whereby God knowes men stands in two things his Election of them to his speciall loue 2. Tim. 1. 19. and the Execution of Election whereby he makes men his peculiar people by calling iustifying and sanctifying of them Tit. 2. v. 14. Hence obserue first that Gods Election is the roote of all the gifts of God in vs. We know God because he first knows vs. Paul saith that we were elected that we might be holy Eph. 1. 4. Therefore we are not elected as some teach either for our faith or according to our faith but to our faith that is Elected that we might beleeue Secondly hence we learne that we can neither thinke will or doe that which is good vnlesse God preuent vs with his grace God must first vouchsafe to acknowledge vs before we can acknowledge him Ioh. 10. 14. Preuenting grace is twofold The first and the second The first when God in our first conuersion takes away the stonie heart and puts a fleshie heart in the roome The second is after we are regenerate for then God still preuents vs with good motions and desires Of both read Ezech. 36. 26. Some teach that if we doe that which we can God will giue vs his grace but this is false for then we should preuent God Thirdly by this we see that the workes of grace in God imprint their image in the hearts of them that belong to God And this is worth the marking There is a knowledge in God whereby he knowes who are his and this knowledge brings forth an other knowledge in vs whereby we know God for our God There is an Election in God which workes in the Elect an other Election whereby they choose God for their God The loue whereby God loues vs workes in vs an other loue whereby we loue God 1. Ioh. 4. 19. Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith wherby we lay hold vpon him Phil. 3. 12. When Christ makes intercession for vs in heauen there is another intercession wrought in our hearts by the spirit whereby we crie Abbafather Rom. 8. 26. The death of Christ hath a vertue in it to worke in vs the death of sinne Thus doth the spirit of God seale vs to the day of our redemption By this may we know that we belong to God if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs and by the same light we view and behold the sunne Lastly here is the foundation of true comfort Our faith doth not saue vs because it is a perfect vertue but because it apprehends a perfect obiect namely the perfect obedience of Christ. So then if our faith erre not in his obiect but be rightly fixed on the true causes of our saluation though it be but a weake faith and doe no more but cause vs to will desire and indeauour to apprehend Christ it is true faith and iustifieth the weakenesse of it shall not hinder our saluation which stāds not in this that we knowe God but in this that God knowes vs whose knowledge is perfect and cannot faile Againe our saluation stands not in our apprehension of Christ but in Christs apprehending of vs. Phil. 3. 12. This knowledge of God whereby he knowes vs hath two properties First it is speciall whereby he knowes all the elect euen
Sina came from mount Sina where the law was deliuered to the Israelites And gendreth to bondage that is it makes all them bondmen that looke to be iustified and saued by the works of the law For Agar or Sina here the translatours are deceiued supposing that mount Sina had two names Agar and Sina but this opinion of theirs hath no ground and the words are thus to be read Agar is Sina Here Agar signifies not so much the person of Abrahams handmaid as that which is said in the former historie of Agar For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sina must be considered as a place where it pleased God to publish the law And the wordes thus considered haue this sense Agar is Sina that is Agar figures Sina two waies First in condition for as Agar was a bondwoman so Sina in respect of the law was a place of bondage and in this respect also it is called Sina of Arabia which was a desart out of the land of Canaan Secondly in effect for as Agar bare Ismael a bondman to Abraham so Sina or the law makes bondmen And it answereth Sina answereth to Ierusalem that is as Agar figures Sina so Agar figures Ierusalem and by this meanes Sina and Ierusalem are like and stand both in one order Now Agar figures Ierusalem two waies in condition and effect In condition for as Agar was a bondwoman so Ierusalem or the nation of the Iewes refusing Christ and looking to be saued by the law are in spirituall bondage In effect for as Agar brings forth Ismael a bondman so Ierusalem by teaching the law makes bondmen Therefore Paul saith in the last place of Ierusalem and shee is in bondage with her children The vse These things are said by allegorie Here the Papists make a double sense of scripture one literall the other spirituall Literall is twofold Proper when the words are taken in their proper signification Figuratiue when the holy Ghost signifies his meaning in borrowed tearmes Spirituall senses they make three One allegoricall when things in the old testament are applied to signifie things in the new testament The second is Tropologicall when scripture signifies something touching manners The third is Anagogicall when things are in scripture applied to signifie the estate of euerlasting life Thus Ierusalem properly is a citie by allegorie the Church of the new Testament in a tropologicall sense a state well ordered in an anagogicall sense the estate of eternall life These senses they vse to applie to most places of the Scripture specially to the historie But I say to the contrarie that there is but one full and intire sense of euery place of scripture and that is also the literall sense sometimes expressed in proper and sometimes in borrowed or figuratiue speaches To make many senses of scripture is to ouerturne all sense and to make nothing certen As for the three spirituall senses so called they are not senses but applications or vses of scripture It may be said that the historie of Abrahams familie here propounded hath beside his proper and literall sense a spiritual or mysticall sense I answer they are not two senses but two parts of one full intire sense For not onely the bare historie but also that which is therby signified is the ful sense of the h. G. Againe here we see the scripture is not onely penned in proper tearmes but also in sundrie diuine figures and allegories The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife to signifie the communion betweene Christ his Church so is the 45. psalme The booke of Daniel and the Reuelation is an allegoricall historie The Parables of the old and new Testaments are figures or allegories When Dauid saith Psal. 45. 4. Ride on vpon the word of truth meeknes and iustice he describes a Princes charriot by allegorie The Guide is the word the horses that draw it are three Truth meekenes iustice And thus the throne of God is described by like allegorie Psal. 89. v. 14. the foundation of the throne are righteousnes and equitie the maine bearers to goe before the throne are mercie and truth It may be demanded when doth the scripture speake properly and when by figure Ans. If the proper signification of the words be against common reason or against the analogie of faith or against good manners they are not then to be taken properly but by figure The words of Christ Ioh. 15. 1. I am the true vine my father is an husband man If they be taken properly they are absurd in common reason therefore the words are figuratiue and the sense is this I am as the true vine and my father as an husbandman The wordes of Christ Take eate this is my body 1. Corinth 11. vers 24. taken properly are against the articles of faith He ascended into heauen and sits at the right hand of God And they are against the sixt commandement Thou shalt not kill And therefore they must be expounded by figure thus This bread is a signe of my bodie The like is to be said of other places they must be taken properly if it be possible if not by figure Here then they are to be blamed that make the vse of Rhetoricke in the Bible to be a meere fopperie For to this purpose there is a booke in English heretofore published As also they of the familie of loue are iustly to be condemned who in another extremitie turne all the Bible to an Allegorie yea euen that which is said of Adam and of Christ. They are two Testaments they are that is they signifie and so Agar is Sina a mountaine in Arabia that is signifies Sina Thus the Rocke in the wildernes is Christ 1. Cor. 10. 4. that is figures Christ. Like to this is the Sacramentall phrase This is my bodie that is to say this bread signifies my bodie Great is the madnes of men that hence gather Transsubstantiation or the real conuersion of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina The two Testaments are the Couenant of workes and the Couenant of grace one promising life eternall to him that doth all things contained in the law the other to him that turnes and beleeues in Christ. And it must be obserued that Paul saith they are two that is two in substance or kind And they are two sundrie waies The law or couenant of workes propounds the bare iustice of God without mercie the couenant of grace or the Gospel reueales both the iustice and mercie of God or the iustice of God giuing place to his mercie Secondly the law requires of vs inward and perfect righteousnes both for nature and action the Gospel propounds vnto vs an imputed iustice resient in the person of the Mediatour Thirdly the law promiseth life vpon condition of works the Gospel promiseth remission of sinnes and life euerlasting vpon condition that we rest
I come quickly and my reward is with me to giue to euery one as his works shall be Apoc. 22. 12. Besides it meeteth with the practise of those men which sowe nothing but cockâ—e and yet expect a croppe of wheates or nothing but darnell and yet looke to reape a barly haruest that is such as sowe nothing but the cursed seeds of a damnable life and yet looke to reape the haruest of eternall life for as a man soweth so shall he reape such as he brueth such shall he drinke Euery one shall eate the fruit of his owne waies and be filled with his owne deuises Prou. 1. 31. It doeth further detect the follie of those which fraught the shippe of their soule with nothing but faith resting in carnall presumption vpon a vaine opinion of faith and neuer caring for good workes against whome Saint Iames writeth chap. 2. v. 14. What auaileth it though a man say he hath faith when he hath no workes can the faith saue him 20. Wilt thou vnderstand O thou vaine man that faith which is without workes is dead We must therefore sowe the seedes of good workes in this life if after this life we looke to reape the haruest of eternall life giue all diligence by good workes to make our calling and election sure that as it is sure in it selfe in Gods vnchangeable decree 2. Tim. 2. 19. so we may make it sure to vs. 2. Pet. 1. 10. and so lay vp in store a good foundation against the time to come that we may obtaine eternall life 2. Tim. 6. 19. Lastly it crosseth the wicked conceipt and imagination of those men that sing a requiem to their soules in promising to themselues an impunitie from sinne and an immunitie from all the iudgements of God notwithstanding they goe on in their bad practises and all because God doth not presently take vengeance on them for their sinnes For they do not consider that their sinnes are as seedes which must haue a time to growe in before they come to maturitie but beeing once ripe and full-eared let them assure themselues God will cut them downe with the sickle of his iudgements as we read Gen. 15. 16. They remember not what the Lord saith by Ieremie that he will not wearie himselfe with following after these wild asses vsed to the wildernesse which snuffe vp the winde by occasion at their pleasure and none can turne them backe but will seeke for them and finde them in their moneths that is when their iniquitie shall be at the full the Lord will meete with them 8. For he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Here Saint Paul specifieth that in particular which before he had deliuered in generall vz. what he meant by sowing and reaping And this he doth by a distribution or enumeration of the kindes of sowing and reaping she wing that there are two sorts of seeds which men sow in this life good and euill Two kinds of sowers spirituall men and carnall men Two sorts of ground in which this seede is sowne the flesh and the spirit Two sorts of haruests which men are to reape according to the seede corruption and life as Paul saith If ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie by the spirit ye shall liue Rom. 8. 13. These two sorts of haruests beeing answerable to the seede corruption and death beeing the haruest of the seede sowne to the flesh life and immortalitie of that to the spirit Tacianus the hereticke and author of the sect of the Encratites doth gather from this and the like places that marriage is in it selfe simply euill because it is a sowing to the flesh To him we may adioyne the Popes holinesse Syricius who reasoneth after the same manner to prooue that Priestes ought not to marrie because saith he they that are in the flesh cannot please God Rom. 8. 8. where he condemneth all marriages as vncleane both in the Cleargie and the Laitie Distinct. 82. Vnderstanding as though Paul should speake properly of seed and of the flesh But worthely was Tacianus his opinion confuted and he condemned for an hereticke for the Apostle speaketh not of the workes of nature but of corrupt nature which ouerturneth the diuine order which God set in nature in the creation Besides the Apostolike writer saith that marriage is honourable among all men not the first onely but also the second third c. and among Cleargie men as well as others and therefore the marriage bed beeing vndefiled that is beeing vsed in holy manner is no sowing to the flesh but to the spirit as Popish doctours are enforced to confesse Lastly Paul saith not He that soweth to the flesh shall of the flesh reape corruption but he that soweth to his flesh c. Now no man except he be worse then a bruit beast doth abuse himselfe by sowing to his owne flesh as Ierome saith vpon this place Others by sowing to the flesh and spirit vnderstand the following after the fruites of the flesh and of the spirit mentioned in the former chapter vers 19. 22. But this exposition cannot stand in this place because the illatiue particle for in the beginning of the verse sheweth euidently that these wordes depend vpon the former as an exegesis or exposition thereof where Paul spake not generally of all but particularly of those workes which serue directly to vphold the ministerie By sowing to the flesh therefore the Apostle meaneth nothing else but to liue in the flesh to walke in it to take pleasure in it to followe the desires of it and to fulfill the lusts thereof More plainely it is wholly to giue and add ct a mans selfe to the pleasures profits honours and preferments of this life and to spend himselfe his strength and wit in compassing of them hauing little or no respect of the life to come howe he may compasse the rich purchasse of the kingdom of heauen which who so doeth shall reape nothing at the haruest but corruption that is shall haue for his reward eternall death vnderstanding by corruption the corruption of good qualities not of the substance On the contrary to sowe to the spirit is to liue in the spirit and to walke according to the spirit and to mortifie the deeds of the flesh by the spirit to doe those things which otherwise we would neuer doe if we were not mooued and ledde by the spirit as to bestowe a mans goods his labour and trauell his strength his wit and all in those things that may further true religion and pietie with relation to eternall life which whosoeuer doth shall reape life euerlasting as a iust recompence of his worke according to the mercifull promise of God Here sundrie obiections are to be answered for the clearing of this text First the papists reason thus Workes are
reape nothing but corruption death and condemnation contrary to the opinion of some ancient and moderne writers Further obserue here that though there be some that are Neuters in religion luke warme gospellers halting betweene two opinions such as are neither fish nor flesh yet in morall duties there are no Neuters nor mediators for all men are ranged into one of these two ranks either they are sowers to the flesh or to the spirit Here also we see who are true worldlings indeede to wit such as mind earthly things in spending themselues their strēgth and witts vpon the world hauing all their care for it and all their comfort in it in the meane time hauing little or no tast of the ioyes of the world to come because they make their Paradise here vpon earth and neuer looke for any heauen after this life As also who are spirituall men namely such as walke in the spirit who though they liue in the world in these houses of clay yet are not of the world because they set not their affections vpon it but haue their conuersation in heauen where Christ sitteth at Gods right hand This serues first of all to discouer vnto vs our owne estate whether we be indeede carnall or spirituall for if we sow to the flesh that is be alway poring and digging in the earth with the mole setting our affections vpon it not referring the blessings of God to his glorie and the furtherance of the Gospel but to serue our own corrupt desires we are fleshly minded though we pretend this and that and protest neuer so much and continuing in this estate we can expect nothing but the haruest of death and condemnation Whereas on the contrarie side if we sauour the things of the spirit by setting our affections vpon them and seeking those things that are aboue eftsoones lifting vp our hearts by secret groanes and ejaculations for the enioying of them we are spirituall men and shall vndoubtedly in due time reape the haruest of eternall life Secondly this bewraies the paucitie of spirituall men euen where the Gospel is professed and how the world swarmes with multitudes of carnall and fleshly minded men For as in former times before the flood they ate they dranke they bought they sold they planted they built that is wholly addicted and deuoted themselues to these things So in these latter daies which our Sauiour Christ prophecied should be a counterpaine of the former the multitude generally in euery place doe wholly employ and spend themselues in thinking in affecting in talking in seeking in following of worldly things seldome God knowes or neuer minding the kingdome of God or the righteousnes thereof nor practising the Apostles rule so to vse the world as though they vsed it not 1. Cor. 7. 31. Againe here we see how the wisdome of God is counted follie among worldly wise men and how the wisdome of the world is foolishnes before God For if a man sow to the spirit in not following blind reason nor corrupted affection nor fashioning himselfe to the guise of the world nor seeking his owne good so much as the good of others but denying himselfe forsaking all in his affection for the Gospel of Christ and contemning this temporal trash in regard of the heauenly treasure he is accounted in the world but a foole whereas God accounts him truly wise for he is the wise merchant man who hauing found a pearle of great price went and sold all that he had and bought it Matth. 13. 46. For the lesse he laieth vp for himselfe vpon earth the more he treasureth vp for himselfe in heauen and though he seeme to sowe vpon the waters yet after many daies he shall finde it againe Whereas they that minde nothing but the world in sowing to the flesh are reputed wise and prouident men when as God accounts them starke fooles Thou Foole this night shall they fetch away thy soule and thē whose shall those things be which thou hast prouided and then it followeth So is he that gathereth riches to himselfe and is not rich in God For the more they treasure vp riches the more they treasure vp to themselues wrath against the day of wrath Rom. 2. 5. and fatte themselues against the day of slaughter Iam. 5. 5. Lastly we are here warned to take heede of the Deuills sophistrie It is a notable policie one of the cunningest stratagemes the Deuill hath in good things commanded to seuer the meanes from the ende and in euill things forbidden to seuer the ende from the meanes He laboureth to seuer the means from the ende by perswading a man that he may come to the ende though he neuer vse the meanes that he may reape eternall life though he neuer sow the seedes of the spirit in this life But we must know that as he which runneth not at all can neuer gaine the garland he which laboureth not in the vinyard the labourers wages he that neuer sowes can neuer reape So he that runneth not in the race of Christianitie shall neuer attaine the crowne of happines and felicitie he that laboureth not in the Lords vineyard the recompence of reward he that in this life soweth not to the spirit shall neuer after this life reape life euerlasting For we may not dreame of a good haruest without a good seede time of sowing nothing to reape something or sowing tares to reape wheate Againe he seuereth the end from the meanes by perswading men that they may vse the meanes and neuer come to the end that though they sow to the flesh yet they shall not reape corruption Thus he perswaded Eue that though shee did eate of the forbidden fruit yet shee should not die the death nay shee should not die at all but her eyes should be opened and she should be as God himselfe knowing good and euill But we are to be vndoubtedly resolued of this that God hath linked with an yron chain the pleasure of sinne and the punishment thereof that as he that follows a riuer must needes at length come to the Sea so he that followes the course and streame of his sinnes must needes come at the length to the gulfe of eternall destruction 9 Let vs not therefore be wearie of well doing for in due season we shall reape if we faint not In these words the Apostle expounds the fift generall rule appertaining to all sorts of men and in it he ascendeth from the hypothesis to the thesis that is from the particular to the generall shewing that we ought not to faint in any good course either in doing good to them that labour amongst vs and are ouer vs in the Lord and admonish vs nor yet in beeing beneficiall vnto others And this verse dependeth vpon the former as the word therefore doth implie by way of necessarie illation and consequence for seeing that they which continue in well doing in sowing to the spirit shall of the spirit reape life euerlasting v. 8.