Jacobs ladder, or A short treatise laying forth distinctly the seuerall degrees of Gods eternall purpose whereby his grace descends vpon the elect, and the elect ascend to the predestinate glory.
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By the flesh hee meaneth such outward things, as draw respect or contempt after them with worldly men, amongst whom, riches, pouerty, honour, ignominie, eloquence, learning, ignorance, rudenes of speech,
By the Flesh he means such outward things, as draw respect or contempt After them with worldly men, among whom, riches, poverty, honour, ignominy, eloquence, learning, ignorance, rudeness of speech,
Therefore if any man be in Christ, let him bee a new creature, this new creature is the regenerate man, who alone hath place in the kingdome and Church of Christ, wherein nothing deserues any commendation and esteeme, beside new birth.
Therefore if any man be in christ, let him be a new creature, this new creature is the regenerate man, who alone hath place in the Kingdom and Church of christ, wherein nothing deserves any commendation and esteem, beside new birth.
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In this text now read, he proues his assertion by the testimony of the Prophets, who foretell that there shall be new heauens and new earth, to signify thereby, that by Christ being exhibited and sent, all things shall be turned into a better state,
In this text now read, he Proves his assertion by the testimony of the prophets, who foretell that there shall be new heavens and new earth, to signify thereby, that by christ being exhibited and sent, all things shall be turned into a better state,
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likewise, in the latter member wee are to see what All things are meant, secondly, how they are become new, and lastly, what instructions for profit to be gathered.
likewise, in the latter member we Are to see what All things Are meant, secondly, how they Are become new, and lastly, what instructions for profit to be gathered.
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In Scripture I find, that old things are of three sorts. First, is the whole legall seruice, Priests and Priesthood, their garments, their Sacrifices and Sacraments,
In Scripture I find, that old things Are of three sorts. First, is the Whole Legal service, Priests and Priesthood, their garments, their Sacrifices and Sacraments,
so the shadowes of the Law did passe, when Christ the sonne of righteousnesse beeing dead and risen againe, did send forth his bright glorious light in the preaching of the Gospell by the Apostles,
so the shadows of the Law did pass, when christ the son of righteousness being dead and risen again, did send forth his bright glorious Light in the preaching of the Gospel by the Apostles,
whereas these old types being to die, & truly dead at the death of Christ, the vaile of the Temple then renting asunder, to declare that the time of their passing away was come:
whereas these old types being to die, & truly dead At the death of christ, the veil of the Temple then renting asunder, to declare that the time of their passing away was come:
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and their passing away is at the great and last day, when such euill shall wholy cease and be abolished to the faithfull, from whose eies all teares shall be wiped,
and their passing away is At the great and last day, when such evil shall wholly cease and be abolished to the faithful, from whose eyes all tears shall be wiped,
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The corruption of nature with all the wicked workes of our flesh, are also by the spirit in the word called the old man, the old Adam, old leauen, and old things.
The corruption of nature with all the wicked works of our Flesh, Are also by the Spirit in the word called the old man, the old Adam, old leaven, and old things.
partly, because they are in the elect children of God before their new birth, who first are members of the first Adam and seruants of sin, ere they bee members of the second Adam, and made seruants of righteousnesse:
partly, Because they Are in the elect children of God before their new birth, who First Are members of the First Adam and Servants of since, ere they be members of the second Adam, and made Servants of righteousness:
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and of their passing and vanishing, (which may bee was aimed at by our Apostle) yet considering his scope, appeares to be this, to set forth and extoll the dignitie of the new creature,
and of their passing and vanishing, (which may be was aimed At by our Apostle) yet considering his scope, appears to be this, to Set forth and extol the dignity of the new creature,
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and the regeneration of the chosen, by the power of the holy Ghost in the preaching of the Gospell, was principally foreshewed in those titles of new heauens and new earth whereunto Paul in this text doth allude:
and the regeneration of the chosen, by the power of the holy Ghost in the preaching of the Gospel, was principally foreshowed in those titles of new heavens and new earth whereunto Paul in this text does allude:
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because the blindnesse of their vnderstanding in things of God, and the peruersenes of their will beeing chased and driuen out of them, by the grace of Christ (as mists vanish at the breaking out of the Sunne) their mind and will are changed, the one enlightned to a cleare distinct knowledge of God, the other bowed to the obedience of God:
Because the blindness of their understanding in things of God, and the perverseness of their will being chased and driven out of them, by the grace of christ (as mists vanish At the breaking out of the Sun) their mind and will Are changed, the one enlightened to a clear distinct knowledge of God, the other bowed to the Obedience of God:
and albeit after this chāge, yet there is stil much ignorance remaining in the mind, errour in the iudgement, forgetfulnes in the memorie, dulnes and obstinacy in the heart and will, crookednes in the affections & manners, much oldnesse in the whole mā;
and albeit After this change, yet there is still much ignorance remaining in the mind, error in the judgement, forgetfulness in the memory, dulness and obstinacy in the heart and will, crookedness in the affections & manners, much oldness in the Whole man;
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namely, they ought to endeuour that these old things (euen whatsoeuer sticks behind of the old man, of corrupt vnregenerate nature) may passe a way and bee destoied:
namely, they ought to endeavour that these old things (even whatsoever sticks behind of the old man, of corrupt unregenerate nature) may pass a Way and be destoied:
this then which hee saith of old things passing away, it is one with that in Romans 6. 6. The old man is crucified, the body of sinne is destroied, the earthly members are mortified,
this then which he Says of old things passing away, it is one with that in Romans 6. 6. The old man is Crucified, the body of sin is destroyed, the earthly members Are mortified,
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as if he should say, they which once did obay sinne in the lusts thereof, being vnder the dominion of sinne, wholly addicted to do the will and fulfill the desires of sinne, are now so altered by grace,
as if he should say, they which once did obey sin in the Lustiest thereof, being under the dominion of sin, wholly addicted to do the will and fulfil the Desires of sin, Are now so altered by grace,
to wit, the sinfull desires and deeds of corrupt nature, are by little and little abolished in him, which is Christs by the mortification of the spirit:
to wit, the sinful Desires and Deeds of corrupt nature, Are by little and little abolished in him, which is Christ by the mortification of the Spirit:
That whereas all other men being in Adam children of wrath, and seruants of sinne, they are still left in this fearefull estate, sticking in the clefts of their corruption, liuing in bondage vnto their lusts;
That whereas all other men being in Adam children of wrath, and Servants of sin, they Are still left in this fearful estate, sticking in the clefts of their corruption, living in bondage unto their Lustiest;
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yet by the mercies of God, and the spirit of Christ Iesus, they are pulled out of that first sinfull and wofull condition, that though they haue much oldnes of sinne still abiding in,
yet by the Mercies of God, and the Spirit of christ Iesus, they Are pulled out of that First sinful and woeful condition, that though they have much oldness of sin still abiding in,
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Further, desire and pronenes to sin is corrected, the strength of their corruption is abated and taken downe, their corrupt lusts cannot lead them captiue as they were wont;
Further, desire and proneness to since is corrected, the strength of their corruption is abated and taken down, their corrupt Lustiest cannot led them captive as they were wont;
beside the rebellious fiercenes of their affections is tamed and meekned, the pride of their heart humbled, withall, their ignorant minds be enlightned, their erring iudgements rectified, the sluggishnes and dulnesse of nature to all goodnes quickned:
beside the rebellious fierceness of their affections is tamed and meekened, the pride of their heart humbled, withal, their ignorant minds be enlightened, their erring Judgments rectified, the sluggishness and dulness of nature to all Goodness quickened:
at a Word, their old things are passed away, they are now no more the members of old Adam, the lims of Satan, the vassals to corruption, the seruants of sinne, the bondmen of lust, the children of wrath: this is the benefit.
At a Word, their old things Are passed away, they Are now no more the members of old Adam, the limbs of Satan, the vassals to corruption, the Servants of sin, the bondmen of lust, the children of wrath: this is the benefit.
But from the consideration of the benefit, let vs passe to the duetie, which is this, that it must be the care and endeuour of euery true Cristian throughout their whole life, to get their lusts and sinfull desires restrained & subdued, till they be whollie extinct and vtterly abolished:
But from the consideration of the benefit, let us pass to the duty, which is this, that it must be the care and endeavour of every true Christian throughout their Whole life, to get their Lustiest and sinful Desires restrained & subdued, till they be wholly extinct and utterly abolished:
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Indeed, the Scripture saith we are dead to sinne, Rom. 6. 2. and dead to the law, Rom. 7. 4. and the old man is destroied, Rom. 6. 6. and that the Saints are free from sin,
Indeed, the Scripture Says we Are dead to sin, Rom. 6. 2. and dead to the law, Rom. 7. 4. and the old man is destroyed, Rom. 6. 6. and that the Saints Are free from since,
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it is not only thereby to assure the faithfull, that sinne can neuer recouer his former vigour and force which it had in their vnregenerate state, it being as a serpent that is crushed in the head,
it is not only thereby to assure the faithful, that sin can never recover his former vigour and force which it had in their unregenerate state, it being as a serpent that is crushed in the head,
first, that some old things are still remaining vnpassed away, and secondly informe vs all of our duetie, which is, mightily to labour and fight against them, that they in the end may be vtterly rooted out of our nature:
First, that Some old things Are still remaining vnpassed away, and secondly inform us all of our duty, which is, mightily to labour and fight against them, that they in the end may be utterly rooted out of our nature:
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Which as it reproues euen the best Christiās for the allowing so much of their short pilgrimage to things which profit not, neglecting this maine worke of the destruction of old things:
Which as it reproves even the best Christiās for the allowing so much of their short pilgrimage to things which profit not, neglecting this main work of the destruction of old things:
and much more such as are wholly drowned in pleasures and profits of this world, neuer set themselues in earnest about this businesse, contenting thēselues with outward profession and a ciuil life, suffering their afflictions & lusts, with full power to rule in them:
and much more such as Are wholly drowned in pleasures and profits of this world, never Set themselves in earnest about this business, contenting themselves with outward profession and a civil life, suffering their afflictions & Lustiest, with full power to Rule in them:
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and it aduertiseth the former to quicken their care also and take time from other things which are vaine, to bestow about this most needful and tough worke;
and it advertiseth the former to quicken their care also and take time from other things which Are vain, to bestow about this most needful and tough work;
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especially, considering that if it bee a hard labour to shake off but one sinne, to leaue one old fashion and custome, one old lust and affection, (as it is indeed,
especially, considering that if it be a hard labour to shake off but one sin, to leave one old fashion and custom, one old lust and affection, (as it is indeed,
and endeauour, what groanes, praiers, watchings, fastings and continuall strife it will require to purge out the old leauen, the whole lumpe of corruption and to master all vnbridled desires.
and endeavour, what groans, Prayers, watchings, Fastings and continual strife it will require to purge out the old leaven, the Whole lump of corruption and to master all unbridled Desires.
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and all the word of God for the promises, commandements, threatnings, rebukes, to this purpose, euen for the beating downe of that rebellious vntamed flesh:
and all the word of God for the promises, Commandments, threatenings, rebukes, to this purpose, even for the beating down of that rebellious untamed Flesh:
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which as it will not be brought vnder in short space, so they bee no few or weake meanes, that Christians haue need of that they may thorowly mortifie the works thereof, which is a thing that much behoues them.
which as it will not be brought under in short Molle, so they be no few or weak means, that Christians have need of that they may thoroughly mortify the works thereof, which is a thing that much behooves them.
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and other meanes for suppressing them, so they are highly displeased if there shall lacke endeauour in such as be trusted with the managing of their wars against their enemies: and reason too.
and other means for suppressing them, so they Are highly displeased if there shall lack endeavour in such as be trusted with the managing of their wars against their enemies: and reason too.
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Now let al men thinke vpon it, that howsoeuer the things (the vices and sinnes I meane) which are to be pluckt vp by the roots and destroied, bee very many and haue the whole power of Satā to strengthen them against you;
Now let all men think upon it, that howsoever the things (the vices and Sins I mean) which Are to be plucked up by the roots and destroyed, be very many and have the Whole power of Satā to strengthen them against you;
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also the benefit of brotherly admonition, corrections, iudgements diuers and dreadfull, benefits and gifts spirituall and bodily, priuate and common, praier, Sacraments, &c. I say, hauing afforded so many helpes,
also the benefit of brotherly admonition, corrections, Judgments diverse and dreadful, benefits and Gifts spiritual and bodily, private and Common, prayer, Sacraments, etc. I say, having afforded so many helps,
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Therefore let men bethinke themselues and fal to their duty more diligently and carefully endeuering themselues to weaken & lessen their own corruptions, mightily setting themselues as against all and euery one of them,
Therefore let men bethink themselves and fall to their duty more diligently and carefully endeuering themselves to weaken & lessen their own corruptions, mightily setting themselves as against all and every one of them,
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yet more chiefely against such sinnes, as by their complexions, or their trades, or the condition of times, they are most disposed and giuen vnto, which being taken downe and mastered, other euils will sooner be preuailed against.
yet more chiefly against such Sins, as by their complexions, or their trades, or the condition of times, they Are most disposed and given unto, which being taken down and mastered, other evils will sooner be prevailed against.
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And for a further motiue to encourage you thus to doe, let this be thought vpon, that the euill and vicious lusts which yeare to destroy, they are here called (old things) which secretly and closely whetteth our stomacks against them, it being a thing vsuall and reasonable to cast away things which grow to be old.
And for a further motive to encourage you thus to do, let this be Thought upon, that the evil and vicious Lustiest which year to destroy, they Are Here called (old things) which secretly and closely whets our stomachs against them, it being a thing usual and reasonable to cast away things which grow to be old.
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and deface his glorious image, and deserue temporall and eternall curses, and doe defile the temple of the holy Ghost, are against our vow in baptisme, doe vnfit vs for his seruice;
and deface his glorious image, and deserve temporal and Eternal curses, and do defile the temple of the holy Ghost, Are against our Voelli in Baptism, do unfit us for his service;
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giue matter of ioy to Satan, and of griefe to our owne soule, make Gods blessings to bee turned into curses, good things into euill, his ordinances to bee vnfruitfull to vs,
give matter of joy to Satan, and of grief to our own soul, make God's blessings to be turned into curses, good things into evil, his ordinances to be unfruitful to us,
and finally, were the proper causes of all that ignominy and torment which our blessed and innocent Sauiour felt incomprehensibly both in body and soule;
and finally, were the proper Causes of all that ignominy and torment which our blessed and innocent Saviour felt incomprehensibly both in body and soul;
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and all such deedes of our corrupt narure, euen because these are old things, such as through time are become putrified and rotten, good for nothing but to passe away.
and all such Deeds of our corrupt Nature, even Because these Are old things, such as through time Are become Putrified and rotten, good for nothing but to pass away.
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therefore wee refuse old ruinous houses, we detest old meat which is kept till it corrupt, old garments wee cast away, either vpon dunghils or vpon beggers.
Therefore we refuse old ruinous houses, we detest old meat which is kept till it corrupt, old garments we cast away, either upon dunghills or upon beggars.
Now our lust being old, and with their oldnesse being corrupt, naught and vicious, therefore as we deale with old ragges, we doe in a loathing of them hurle them from vs;
Now our lust being old, and with their oldness being corrupt, nought and vicious, Therefore as we deal with old rags, we do in a loathing of them hurl them from us;
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or bad and good together, all vnder the name of good, or whatsoeuer other sleights and deuiees there bee amongst them to draw commodity to themselues with the hurt of their neighbour, that hauing found mercy with God to see and dislike such courses and begun to leaue them,
or bade and good together, all under the name of good, or whatsoever other sleights and deuiees there be among them to draw commodity to themselves with the hurt of their neighbour, that having found mercy with God to see and dislike such courses and begun to leave them,
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if any haue taken profit of mens sinnes, and sucked aduantage out of iniquity (which the Scripture cals filthy lucre) and seeing their faults doe pupose an amendment, let them endeauour it, more and departing from such practises,
if any have taken profit of men's Sins, and sucked advantage out of iniquity (which the Scripture calls filthy lucre) and seeing their Faults do purpose an amendment, let them endeavour it, more and departing from such practises,
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and when the cause was right in their knowledge, yet would set a good glasse vpon it with faire words, studying for their owne profit or credit, to put out the eies of iustice,
and when the cause was right in their knowledge, yet would Set a good glass upon it with fair words, studying for their own profit or credit, to put out the eyes of Justice,
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and they perceiue this to be euill with a resolution to reforme it, let them be constant in their purpose to bid adew and giue a flat farewell to such old things, whose end is to perish and passe away.
and they perceive this to be evil with a resolution to reform it, let them be constant in their purpose to bid adieu and give a flat farewell to such old things, whose end is to perish and pass away.
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If any yong Gentelmen doespend their precious time in vaine imploiments, being like the Athenians, desiring to heare and to tell newes, louing the plaie-house aswell (if not better) then Gods house,
If any young Gentlemen doespend their precious time in vain employments, being like the Athenians, desiring to hear and to tell news, loving the plaie-house aswell (if not better) then God's house,
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because these things are old, let them intend to leaue them, making choice of their recreations and keeping a mediocrity in them both for time and actions, that they may become fit for the chiefe things.
Because these things Are old, let them intend to leave them, making choice of their recreations and keeping a mediocrity in them both for time and actions, that they may become fit for the chief things.
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Finally, if any which be Ministers of the word haue not fulfilled their Ministry, but withdrawne the light of their example or doctrine from their flockes, either in substance or degree, sowing spirituall things sparingly there where they liberally reape temporall,
Finally, if any which be Ministers of the word have not fulfilled their Ministry, but withdrawn the Light of their Exampl or Doctrine from their flocks, either in substance or degree, sowing spiritual things sparingly there where they liberally reap temporal,
because all failings in duties are old things and comes of corruption, let them determine to set hand to plough and fall to the Lords worke wisely, walking before their people in a perfect way.
Because all failings in duties Are old things and comes of corruption, let them determine to Set hand to plough and fallen to the lords work wisely, walking before their people in a perfect Way.
And generally, whosoeuer haue in their course of liuing hitherto held fast any corruptiō in respect of the profit, pleasure, or worship which followeth it:
And generally, whosoever have in their course of living hitherto held fast any corruption in respect of the profit, pleasure, or worship which follows it:
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the malicious person let him renounce his hatred and desire of reuenge: let the proud person pul downe his high conceit, casting away his peacocks feathers:
the malicious person let him renounce his hatred and desire of revenge: let the proud person pull down his high conceit, casting away his Peacocks Feathers:
or any praise in his Church,) denie themselues, whosoeuer haue set their course of life by the directiō of the flesh, hauing no other guid of their way but sinfull nature, no other end of their way,
or any praise in his Church,) deny themselves, whosoever have Set their course of life by the direction of the Flesh, having no other guide of their Way but sinful nature, no other end of their Way,
By Things, some vnderstand the things of Gods worship, all which are become new, inasmuch as (Christ being exhibited and offered) the old Testament, which was in ceremonies fading and passing away, the Testament became new, the Sacraments new, the Church new, the religiō & doctrinenew, (as touching the forme and manner being more plaine and cleere) the Ministery new, all things became new in the seruice of God.
By Things, Some understand the things of God's worship, all which Are become new, inasmuch as (christ being exhibited and offered) the old Testament, which was in ceremonies fading and passing away, the Testament became new, the Sacraments new, the Church new, the Religion & doctrinenew, (as touching the Form and manner being more plain and clear) the Ministry new, all things became new in the service of God.
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as blindnesse in the vnderstanding, errour in the iudgement, forgetfulnesse in the memory, peruesenesse in the will and affections, obliquity and disobedience in actions, corruption in the whole man.
as blindness in the understanding, error in the judgement, forgetfulness in the memory, peruesenesse in the will and affections, obliquity and disobedience in actions, corruption in the Whole man.
Of these [ things ] the Apostle saith, They are become new, that is, hee which is in Christ is renewed as touching these things, there is powred into his blinde vnderstanding, a newe light of knowledge, whereby he knoweth the things of God, sufficiently, particularly and cleerely;
Of these [ things ] the Apostle Says, They Are become new, that is, he which is in christ is renewed as touching these things, there is poured into his blind understanding, a new Light of knowledge, whereby he Knoweth the things of God, sufficiently, particularly and clearly;
Finally, his conuersation and life renewed, there being begot in him new thoughts, new purposes, new desires and motions, new counsels, new words, new works;
Finally, his Conversation and life renewed, there being begotten in him new thoughts, new Purposes, new Desires and motions, new Counsels, new words, new works;
of couetous, fierce, proud, ambitious, enuious, vnchaste, intemperate, foolish, he is become liberall, milde, humble, modest, charitable, chast, sober, graue and wise.
of covetous, fierce, proud, ambitious, envious, unchaste, intemperate, foolish, he is become liberal, mild, humble, modest, charitable, chaste, Sobrium, graven and wise.
Thus are all things become new, whiles the elect of God in his regeneration is renewed throughout (though not perfectly) yet in euery part and power of soule and body.
Thus Are all things become new, while the elect of God in his regeneration is renewed throughout (though not perfectly) yet in every part and power of soul and body.
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at a word, as all was auerted & turned from God, nothing being whole from top to toe (as we say:) so in regeneration there is wrought a total change by grace of new birth, euery faithfull person being sanctified throughout, his spirit, soule and body and all parts of his behauiour reformed,
At a word, as all was averted & turned from God, nothing being Whole from top to toe (as we say:) so in regeneration there is wrought a total change by grace of new birth, every faithful person being sanctified throughout, his Spirit, soul and body and all parts of his behaviour reformed,
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This is (in part) that new heauen and new earth prophesied of by Esai 65. This is that new heart and new spirit, which by Ezekiel is promised, this is the new man and new creature, which our Apostle speakes of.
This is (in part) that new heaven and new earth prophesied of by Isaiah 65. This is that new heart and new Spirit, which by Ezekielem is promised, this is the new man and new creature, which our Apostle speaks of.
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so seruing God in the mind, as in his members hee serued sinne, yea and complained, wretch and miserable man that I am, who shall free me, &c. How then fareth it with others, who come many degrees short of Paul in the grace of new birth? To this I answer, it is very true, that such as are most renewed in this life, their old things are but passing away, not passed already (sauing in sort as ye haue heard) and their newnes is but a renewing,
so serving God in the mind, as in his members he served sin, yea and complained, wretch and miserable man that I am, who shall free me, etc. How then fareth it with Others, who come many Degrees short of Paul in the grace of new birth? To this I answer, it is very true, that such as Are most renewed in this life, their old things Are but passing away, not passed already (Saving in sort as you have herd) and their newness is but a renewing,
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so it fareth with the children of God, after new birth, sinne and righteousnes, grace and corruption, mingled together in the whole man, a regenerate man being both old and new at once, not halfe old, halfe new,
so it fareth with the children of God, After new birth, sin and righteousness, grace and corruption, mingled together in the Whole man, a regenerate man being both old and new At once, not half old, half new,
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an enemy to God, vngodly, vnlesse when hee humbleth himselfe before the throne of grace, in a voluntary confession of guilt (as the Publican, God be mercifull to me a sinner) but be called saints, righteous, good, holy, godly, & new creatures, as here.
an enemy to God, ungodly, unless when he Humbleth himself before the throne of grace, in a voluntary Confessi of guilt (as the Publican, God be merciful to me a sinner) but be called Saints, righteous, good, holy, godly, & new creatures, as Here.
in the sky, it being sometimes clowdie, sometimes brightsome and cleare: in mens bodies from strength to weaknesse, from health to sicknes, and contrariwise:
in the sky, it being sometime cloudy, sometime brightsome and clear: in men's bodies from strength to weakness, from health to sickness, and contrariwise:
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in mens ages there is a change, whiles we passe from infancy to childhood, from childhood to youth, from youth to middle age, from middle age to dotage,
in men's ages there is a change, while we pass from infancy to childhood, from childhood to youth, from youth to middle age, from middle age to dotage,
first, they were changed frō innocency vnto corruption, being made righteous and blessed in Adam by creation, through his fall they became sinners, seruing diuers lusts and pleasures,
First, they were changed from innocency unto corruption, being made righteous and blessed in Adam by creation, through his fallen they became Sinners, serving diverse Lustiest and pleasures,
Secondly, they are changed by the spirit of Christ, from sinne and miserie, vnto righteousnes and life, their iniquity being forgiuen them as touching the guilt and condemnation,
Secondly, they Are changed by the Spirit of christ, from sin and misery, unto righteousness and life, their iniquity being forgiven them as touching the guilt and condemnation,
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and his word and his children, they seriously feare him, and walke in his commandements, leading a pure and vnblameable life, as becomes new creatures.
and his word and his children, they seriously Fear him, and walk in his Commandments, leading a pure and unblameable life, as becomes new creatures.
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when all oldnes beeing vtterly done away, all things shall be come absolutely new. In these changes the reprobate partake with the elect in the first onely:
when all oldness being utterly done away, all things shall be come absolutely new. In these changes the Reprobate partake with the elect in the First only:
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as the Psalmist saith of al the wicked, that they know no change, they sticke still in the corruption of their nature, in the clefts of their sinne, growing still vpon the rotten stocke of old Adam, being still dead in trespasses and sinnes, walking after the flesh,
as the Psalmist Says of all the wicked, that they know no change, they stick still in the corruption of their nature, in the clefts of their sin, growing still upon the rotten stock of old Adam, being still dead in Trespasses and Sins, walking After the Flesh,
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True it is, that many reprobates that liue in the Church, especially vnder a sound and constant ministerie, they haue a certain change wrought in thē, being before ignorant and prophane;
True it is, that many Reprobates that live in the Church, especially under a found and constant Ministry, they have a certain change wrought in them, being before ignorant and profane;
they cleaue to good ministers, they shew loue to their persons and doctrines, they shew a liking to good things and good men, they amend many things in themselues, they call vpon others for reformation of life:
they cleave to good Ministers, they show love to their Persons and doctrines, they show a liking to good things and good men, they amend many things in themselves, they call upon Others for Reformation of life:
finally, their house is swept and garnished (as the Scripture saith) and yet this chāge it is without change, their old things are not passed away, all things are not become new in them:
finally, their house is swept and garnished (as the Scripture Says) and yet this change it is without change, their old things Are not passed away, all things Are not become new in them:
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it fareth with them as with men who being much in the sunne, they are by the continuall shine and heat thereof, somewhat discoloured and of a tauned hew,
it fareth with them as with men who being much in the sun, they Are by the continual shine and heat thereof, somewhat discoloured and of a taned hew,
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their works proceed not from a good conscience, a pure heart, and faith vnfained, but from selfe-loue, out of a desire to please themselues and others,
their works proceed not from a good conscience, a pure heart, and faith unfeigned, but from Self-love, out of a desire to please themselves and Others,
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but it is either the feare of iudgements from God, or their respect of reputation from men, keeps them from running into such excesse of riot as other men doe:
but it is either the Fear of Judgments from God, or their respect of reputation from men, keeps them from running into such excess of riot as other men do:
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but the roote of sinne is not mortified and killed, the affections of the flesh are not mortified and crucified, the heart was neuer framed to sound faith & loue:
but the root of sin is not mortified and killed, the affections of the Flesh Are not mortified and Crucified, the heart was never framed to found faith & love:
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Whosoeuer they be, which do find in themselues the strength of sinne broken, and hauing still corruption in them, are yet deliuered from the tyrannie of it, not obeying sin in the lusts thereof,
Whosoever they be, which do find in themselves the strength of sin broken, and having still corruption in them, Are yet Delivered from the tyranny of it, not obeying since in the Lustiest thereof,
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all our graces are but shadowes of graces, except they continue and increase: and our obedience is but counterfeite, except it daily grow better and stronger:
all our graces Are but shadows of graces, except they continue and increase: and our Obedience is but counterfeit, except it daily grow better and Stronger:
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What numbers of men doe beguile themselues, whiles looking vpon other men, whom they see to bee more ignorant and lesse reformed then themselues, they are straightway perswaded that they are in good case because they be better then others be? whereas in truth they are neuer in good case,
What numbers of men do beguile themselves, while looking upon other men, whom they see to be more ignorant and less reformed then themselves, they Are straightway persuaded that they Are in good case Because they be better then Others be? whereas in truth they Are never in good case,
nor in the estate of true Christians, til they mightily striue to exceed themselues, labouring to liue better to day then we did yesterday, to doe more good this yeere then we did last yeere,
nor in the estate of true Christians, till they mightily strive to exceed themselves, labouring to live better to day then we did yesterday, to do more good this year then we did last year,
and as wee increase in yeeres to increase in wisdome and goodnesse, giuing all diligence heereunto, so to ioine vnto our faith, vertue; vnto vertue, knowledge; vnto knowledge, temperance; vnto temperance, patience;
and as we increase in Years to increase in Wisdom and Goodness, giving all diligence hereunto, so to join unto our faith, virtue; unto virtue, knowledge; unto knowledge, temperance; unto temperance, patience;
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vnto patience, godlinesse, &c. That these things may both be and abound in vs. Lastly, for our better incouragement to pursue and follow after these vertues, wee are to consider that these are the things which our text calleth [ New. ] New things we know are as a Load-stone to draw our loue toward them.
unto patience, godliness, etc. That these things may both be and abound in us Lastly, for our better encouragement to pursue and follow After these Virtues, we Are to Consider that these Are the things which our text calls [ New. ] New things we know Are as a Loadstone to draw our love towards them.
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Also it greatly tendeth to the glory of his name, to the honour and credite of the Gospell and of our profession, to the testifying of our faith, to the sealing vp of our election, to the comforting and confirming of the godly brethren, to the confounding and grieuing of Satan and the wicke.
Also it greatly tendeth to the glory of his name, to the honour and credit of the Gospel and of our profession, to the testifying of our faith, to the sealing up of our election, to the comforting and confirming of the godly brothers, to the confounding and grieving of Satan and the wick.
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yet this is not the least inducement heereunto, euen the title of new things, which is by the holy spirit put vpon these fruits, to admonish and excite vs that as in other matters we loue and like newnes,
yet this is not the least inducement hereunto, even the title of new things, which is by the holy Spirit put upon these fruits, to admonish and excite us that as in other matters we love and like newness,
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as new houses, new furniture, new vestiments, new vessels, new books, new plate, &c. so we should prouoke our selues to affect aboue all things to loue a new heart, a new spirit, a new life and conuersation.
as new houses, new furniture, new vestments, new vessels, new books, new plate, etc. so we should provoke our selves to affect above all things to love a new heart, a new Spirit, a new life and Conversation.
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Iudge you how vnsuteable it is that all things about you being new, your selues onely should not be new? that wee should be pleased to haue our face, our hands new washed, our hat, our gowne new, our band, our shirt our shooes new,
Judge you how unsuitable it is that all things about you being new, your selves only should not be new? that we should be pleased to have our face, our hands new washed, our hat, our gown new, our band, our shirt our shoes new,
and let this title and time admonish you to put on the new man, to be renewed in the spirit of your minde, resoluing herein to doe otherwise then yee were wont to doe, which is to say,
and let this title and time admonish you to put on the new man, to be renewed in the Spirit of your mind, resolving herein to do otherwise then ye were wont to do, which is to say,
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when the new yeere comes about, yet still to like and to keepe your old fashions and customes, your old courses and conconditions, to bee the same that yee had beene, to goe from Sermon to dinner,
when the new year comes about, yet still to like and to keep your old fashions and customs, your old courses and conconditions, to be the same that ye had been, to go from Sermon to dinner,
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and much newnesse to be followed and striuen vnto, and therefore all praier, care, endeauour watching and whatsoeuer else wee may doe, will bee found little enough to bring our building to perfectnesse.
and much newness to be followed and striven unto, and Therefore all prayer, care, endeavour watching and whatsoever Else we may do, will be found little enough to bring our building to perfectness.
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so much the more heede and diligence is to be giuen and vsed, that our remnant daies which are to come bee rightely imploied to the best furtherāce of our selues in holinesse of life:
so much the more heed and diligence is to be given and used, that our remnant days which Are to come be rightly employed to the best furtherance of our selves in holiness of life:
To which he bring vs which made vs, for his merit that redeemed vs, through the leading of that spirit which sanctifies vs, the Father, Sonne, and Spirit:
To which he bring us which made us, for his merit that redeemed us, through the leading of that Spirit which Sanctifies us, the Father, Son, and Spirit:
A SERMON OF the Spirituall Combat. Rom. 7. 22. 23. 22 For I delight in the Law of God concerning the inner man. 23 But I see another law in my members rebelling against the law of my minde,
A SERMON OF the Spiritual Combat. Rom. 7. 22. 23. 22 For I delight in the Law of God Concerning the inner man. 23 But I see Another law in my members rebelling against the law of my mind,
THe third part of this Chapter beginning at the 14 verse, containeth a description of the spirituall cōbat, which is in euery regenerate man, set forth in the person of Paul himselfe, who in the verses before our text, hath propounded and acknowledged these things.
THe third part of this Chapter beginning At the 14 verse, Containeth a description of the spiritual combat, which is in every regenerate man, Set forth in the person of Paul himself, who in the Verses before our text, hath propounded and acknowledged these things.
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first, that the desire of his heart was to doe that good which the law requires, which hee expresseth in these termes, He would do good, he would not do euill, he consented to the law that it was good, to will was present with him.
First, that the desire of his heart was to do that good which the law requires, which he Expresses in these terms, He would do good, he would not do evil, he consented to the law that it was good, to will was present with him.
[ In the Law ] By the Law he vnderstandeth the morall Law or ten cōmandements, which reuealeth the will of God touching dueties to be done to God, to our selfe & our neighbour, as appeareth by this reason;
[ In the Law ] By the Law he understandeth the moral Law or ten Commandments, which Revealeth the will of God touching duties to be done to God, to our self & our neighbour, as appears by this reason;
By the inward man, some infected with heresie, and some of weake capacity, vnderstand onely that part of our soule which is rationall, called the mind, or the vnderstanding:
By the inward man, Some infected with heresy, and Some of weak capacity, understand only that part of our soul which is rational, called the mind, or the understanding:
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sin, the flesh, the outward man, the law of sinne, the body of sin, the body of death, are equiualent and import one thing, that is, all that which in the child of God is vnregenerate.
since, the Flesh, the outward man, the law of sin, the body of since, the body of death, Are equivalent and import one thing, that is, all that which in the child of God is unregenerate.
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and the reason why that vvhich is vnregenerate is called the outward man, it is because it altogether taketh pleasure in riches, pleasures, honours, goodly shevves,
and the reason why that which is unregenerate is called the outward man, it is Because it altogether Takes pleasure in riches, pleasures, honours, goodly shows,
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Now then when the Apostle saith he delighted in the law of God in the invvard man, it carrieth this sense, that he did vvith cheerefulnes in his soule and body,
Now then when the Apostle Says he delighted in the law of God in the inward man, it Carrieth this sense, that he did with cheerfulness in his soul and body,
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but a person regenerate which hath begun to hate his sinnes, and to loue godlines, doth reioice and delight in the law, not onely because it sheweth him the good way,
but a person regenerate which hath begun to hate his Sins, and to love godliness, does rejoice and delight in the law, not only Because it shows him the good Way,
If we will now hearken vnto experience, it will tell vs how much the godly in all times haue beene delighted with the law of God Ieremie the Prophet he saith:
If we will now harken unto experience, it will tell us how much the godly in all times have been delighted with the law of God Ieremie the Prophet he Says:
yea then much fine gold, sweeter also then hony and the hony combe, Psal. 19. 10. It is knowne that great is the pleasure that our tast and palate findeth in the hony and the comb,
yea then much fine gold, Sweeten also then honey and the honey comb, Psalm 19. 10. It is known that great is the pleasure that our taste and palate finds in the honey and the comb,
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Againe, I delight in thy law, as one that findeth a great spoile (saith the Prophet:) another similitude taken from Souldiers, who after victory obtained, diuide the spoile with ioy, especially if it be a great spoile and a rich one.
Again, I delight in thy law, as one that finds a great spoil (Says the Prophet:) Another similitude taken from Soldiers, who After victory obtained, divide the spoil with joy, especially if it be a great spoil and a rich one.
Now that which Peter saith of faith in the gospell, that all beleeuers haue the like precious faith, that may truly be affirmed of delight in Gods law, that all the regenerate haue like ioy in it.
Now that which Peter Says of faith in the gospel, that all believers have the like precious faith, that may truly be affirmed of delight in God's law, that all the regenerate have like joy in it.
And if the godly are delighted with the law, how much trow you are they delighted with the gospell? if their delight be such in the word of commandement, what is their delight in the word of promise? if they take pleasure in the word that rebukes sinne, what may be the pleasure (thinke you) that they take in the word that forgiueth sinne? if the precept bee ioious to vs which inioines vs vvorke,
And if the godly Are delighted with the law, how much trow you Are they delighted with the gospel? if their delight be such in the word of Commandment, what is their delight in the word of promise? if they take pleasure in the word that rebukes sin, what may be the pleasure (think you) that they take in the word that forgives sin? if the precept be joyous to us which enjoins us work,
hovv ioifull is the doctrine which offereth grace? when there is that sweetnes in the law, which can bring vs no further then to see the need wee haue of Christ by opening to vs our sinne and miserie;
how joyful is the Doctrine which Offereth grace? when there is that sweetness in the law, which can bring us no further then to see the need we have of christ by opening to us our sin and misery;
how hony-sweete is the gospell which is the power of God to saluation, to all that beleeue? If the glasse please vs which shewes vs our spots and shame;
how honey-sweet is the gospel which is the power of God to salvation, to all that believe? If the glass please us which shows us our spots and shame;
O how comfortable is the salue and medicine that heales the wound of conscience, when the instrument that openeth and makes vs to see & feele the wounds, proues so delightfull
O how comfortable is the salve and medicine that heals the wound of conscience, when the Instrument that Openeth and makes us to see & feel the wounds, Proves so delightful
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Finally, how should not the tidings of peace and good things breed gladnesse, when the word of feare and terror makes glad the inward man of Gods children? From this delight which the regenerate haue in the whole word of God, springeth the delight which they haue in the Ministers and interpreters of that word, which labour in the word and doctrine,
Finally, how should not the tidings of peace and good things breed gladness, when the word of Fear and terror makes glad the inward man of God's children? From this delight which the regenerate have in the Whole word of God, springs the delight which they have in the Ministers and Interpreters of that word, which labour in the word and Doctrine,
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and like faithfull and wise Stewards giue to euery one in the familie their portion of meat in due season, milke to babes, strong meat to such as haue their senses exercised in the word, taking care of the whole flock, feeding it not by constraint,
and like faithful and wise Stewards give to every one in the family their portion of meat in due season, milk to babes, strong meat to such as have their Senses exercised in the word, taking care of the Whole flock, feeding it not by constraint,
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A mans eie is a deare and precious part, yet would the Galatians (as infirme and weake as they were) haue pluckt out their very eyes and haue giuen them to Paul that begot them in the word,
A men eye is a deer and precious part, yet would the Galatians (as infirm and weak as they were) have plucked out their very eyes and have given them to Paul that begotten them in the word,
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The precious life of man is more worth then all the comforts of life, yet such was the delight and loue which Priscilla and Aquila bare the same Apostle,
The precious life of man is more worth then all the comforts of life, yet such was the delight and love which Priscilla and Aquila bore the same Apostle,
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Rom. 16. 4. What should I speake of the Christians at Damascus and at Philippi, how willingly they parted from their goods and hazarded themselues for their teachers, Act. 9. Phil. 1. And as the Ministers of God for the word sake,
Rom. 16. 4. What should I speak of the Christians At Damascus and At Philippi, how willingly they parted from their goods and hazarded themselves for their Teachers, Act. 9. Philip 1. And as the Ministers of God for the word sake,
we may take a scantling of their delight and comfort which they haue in frequenting the Lords house on the Sabbath, by the exceeding greatnesse of their griefe and heauinesse, which they conceiue because of their restraint from it, Psalm. 42. This cost Dauid many a salt and bitter teare,
we may take a scantling of their delight and Comfort which they have in frequenting the lords house on the Sabbath, by the exceeding greatness of their grief and heaviness, which they conceive Because of their restraint from it, Psalm. 42. This cost David many a salt and bitter tear,
as on the other side, his freedome to come into the Lords house vpon the Sabathes, filled his heart with ioy and his mouth with laughter, Ps. 122. how did I reioice when they said vnto me, Come let vs go vnto the house of the Lord.
as on the other side, his freedom to come into the lords house upon the Sabbath, filled his heart with joy and his Mouth with laughter, Ps. 122. how did I rejoice when they said unto me, Come let us go unto the house of the Lord.
and worship, and such like outward things, so wee counting these things as they are meere vanities, can fixe our delight and comfort in such inward spirituall graces as bee offered and conueied vnto vs by the blessed word of our God and the holy ministery thereof.
and worship, and such like outward things, so we counting these things as they Are mere vanities, can fix our delight and Comfort in such inward spiritual graces as be offered and conveyed unto us by the blessed word of our God and the holy Ministry thereof.
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But paraduenture, some will be ready to obiect and say, that this can be no such certainty of our regeneration, seeing it is written of those that are likened vnto euill ground,
But Peradventure, Some will be ready to Object and say, that this can be no such certainty of our regeneration, seeing it is written of those that Are likened unto evil ground,
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There bee also diuers examples in Scripture, both of Hypocrits and wicked men which haue shewed their delight and reuerence to the Word and Ministers thereof, it is written of Herod, that he reuerenced Iohn & hard him gladly, Mark. 6. of Simon Magus that he did beleeue and cleaue vnto Phillip, Asts 8. and if Iudas had not shewed some delight in Christ, in his doctrine, in his myracles he could not haue held the reputation of an Apostle so long.
There be also diverse Examples in Scripture, both of Hypocrites and wicked men which have showed their delight and Reverence to the Word and Ministers thereof, it is written of Herod, that he reverenced John & hard him gladly, Mark. 6. of Simon Magus that he did believe and cleave unto Philip, Asts 8. and if Iudas had not showed Some delight in christ, in his Doctrine, in his Miracles he could not have held the reputation of an Apostle so long.
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yet in the meanest Christian it is so great as it exceeds and drownes his delights in worldly things being hartely sorry their delight is so small, striuing to attaine the best measure.
yet in the Meanest Christian it is so great as it exceeds and drowns his delights in worldly things being heartily sorry their delight is so small, striving to attain the best measure.
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It cannot be denied, but the hypocrite vpon the hearing of the word, of law and Gospell, being enlightned to know the doctrine, he taketh delight in this knowledge, it is a pleasure to him to vnderstand such things as the word propounds,
It cannot be denied, but the hypocrite upon the hearing of the word, of law and Gospel, being enlightened to know the Doctrine, he Takes delight in this knowledge, it is a pleasure to him to understand such things as the word propounds,
and the things which are vnderstood being new, and strange, as also sundry and diuers, this variety and nouelty of the matters which he knows by the ministry of the word is the ground of all his delight and not the word it selfe,
and the things which Are understood being new, and strange, as also sundry and diverse, this variety and novelty of the matters which he knows by the Ministry of the word is the ground of all his delight and not the word it self,
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yet so, as the hypocrits delight which he hath in the word, it comes from a generall inlightening and common grace of the spirit breeding in him besides the light of knowledge, a certain feeling of the sweetnesse of Christ and his doctrine.
yet so, as the Hypocrites delight which he hath in the word, it comes from a general enlightening and Common grace of the Spirit breeding in him beside the Light of knowledge, a certain feeling of the sweetness of christ and his Doctrine.
but vanisheth away, nay, is turned into dislike and loathing, so as he can spurne against that truth, the sweetnesse whereof sometimes he felt in his soule:
but Vanishes away, nay, is turned into dislike and loathing, so as he can spurn against that truth, the sweetness whereof sometime he felt in his soul:
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whereas the delight which is in the regenerate man proceedeth from a speciall worke and grace of the spirit by his mighty power rooting and grounding him in Iesus Christ by faith of the promise;
whereas the delight which is in the regenerate man Proceedeth from a special work and grace of the Spirit by his mighty power rooting and grounding him in Iesus christ by faith of the promise;
and in the word of the law, the milke and the seed whereby he is nourished vp, the sweetnesse and comfort that he takes in heauenly doctrine, being like the comfort of one who tasteth and eateth, digesteth and concocteth good meate to the uourishiment and strengthing of his body whereof it commeth that the godly mans delight in the word, being sound is also lasting and constant,
and in the word of the law, the milk and the seed whereby he is nourished up, the sweetness and Comfort that he Takes in heavenly Doctrine, being like the Comfort of one who tasteth and Eateth, digesteth and concocteth good meat to the uourishiment and strengthing of his body whereof it comes that the godly men delight in the word, being found is also lasting and constant,
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Which I expresse by this Similitude of two Painters, which both together at one time doe view and looke vpon a cunning picture well and Artificially drawne;
Which I express by this Similitude of two Painters, which both together At one time do view and look upon a cunning picture well and Artificially drawn;
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the proportion, and lineaments, fauour and whatsouer else is to be obserued, being in such liuely manner represented as they both are greatly delighted with the workemanship,
the proportion, and lineaments, favour and whatsoever Else is to be observed, being in such lively manner represented as they both Are greatly delighted with the workmanship,
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but when they are gone away from it, the one, by his delight which hee tooke in the picture is caried and led no further but to speake of it, what a goodly picture he hath seene,
but when they Are gone away from it, the one, by his delight which he took in the picture is carried and led no further but to speak of it, what a goodly picture he hath seen,
and when he casts his eie vpon his owne worke and perceiueth how farre he commeth short of the patterne, he is much grieued, striuing still to come neerer vnto his first type:
and when he Cast his eye upon his own work and perceives how Far he comes short of the pattern, he is much grieved, striving still to come nearer unto his First type:
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for the hyocrits delight bringeth foorth nothing but talking and praises and profession of the word, it sets him not a worke to expresse the Image which he saw, to transforme himselfe into it, he labours not to draw his knowledge into practise,
for the hyocrits delight brings forth nothing but talking and praises and profession of the word, it sets him not a work to express the Image which he saw, to transform himself into it, he labours not to draw his knowledge into practice,
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on the other side the godly person, not troubling himselfe so much with praises, and outward profession of the word insteede of talking of it, hee endeauoureth the practise of it,
on the other side the godly person, not troubling himself so much with praises, and outward profession of the word instead of talking of it, he endeavoureth the practice of it,
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when he casteth his eie vpon his owne workes and perceiueth how faulty and defectiue they are, not answering that Protraiture of a righteous man, which he beheld with such delight, he findeth great displeasure and sorrow in his soule mourning for his imperfections and sins:
when he Cast his eye upon his own works and perceives how faulty and defective they Are, not answering that Protraiture of a righteous man, which he beheld with such delight, he finds great displeasure and sorrow in his soul mourning for his imperfections and Sins:
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yet so, as he laieth hold vpon the mercies of God in Christ, for the forgiuenesse of his iniquites, praying for more grace and endeauouring according vnto grace receiued, to come neerer and neerer vnto his patterne.
yet so, as he Layeth hold upon the Mercies of God in christ, for the forgiveness of his iniquities, praying for more grace and endeavouring according unto grace received, to come nearer and nearer unto his pattern.
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Thus it was with this our Apostle who as he said of himselfe that hee delighted in the law of God, saith also in the last verse of this Chapter, That he serued the same law in his minde,
Thus it was with this our Apostle who as he said of himself that he delighted in the law of God, Says also in the last verse of this Chapter, That he served the same law in his mind,
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First, the strife and resistance that sinne made against grace in regenerate Paul: I see a Law rebelling, &c. The second thing is, the successe of this strife what effect it tooke, It led him away captiue to sinne.
First, the strife and resistance that sin made against grace in regenerate Paul: I see a Law rebelling, etc. The second thing is, the success of this strife what Effect it took, It led him away captive to sin.
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and by law, he meaneth our sinne and corruption of nature, as appeareth by the last words of this verse, where he calleth it the Law of sinne: that is to say, sinne that is like a law,
and by law, he means our sin and corruption of nature, as appears by the last words of this verse, where he calls it the Law of sin: that is to say, sin that is like a law,
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and because sinne is as it were a Lord, or tyrant rather, whose lusts stand for lawes, concupiscence for commands, motions for mandates or edicts, seeking and striuing to draw all the powers of the body and soule vnder their rule and gouernment that all may become obedient to them,
and Because sin is as it were a Lord, or tyrant rather, whose Lustiest stand for laws, concupiscence for commands, motions for mandates or edicts, seeking and striving to draw all the Powers of the body and soul under their Rule and government that all may become obedient to them,
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Vnto this law of sinne and our lusts, there is set as contrary, the law of our mindes, whereby he meaneth a minde renewed with the grace and spirit of God, which is insteed of a law, being forcible to gouerne and moderate:
Unto this law of sin and our Lustiest, there is Set as contrary, the law of our minds, whereby he means a mind renewed with the grace and Spirit of God, which is instead of a law, being forcible to govern and moderate:
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Against this grace ruling (as a law) in regenerate persons, the law of sinne is said heere to rebell, that is to say, not onely to make opposition and resistance,
Against this grace ruling (as a law) in regenerate Persons, the law of sin is said Here to rebel, that is to say, not only to make opposition and resistance,
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or of sinne, and the law of the mind, and these being of contrary qualities, the one earthly and the other heauenly, the one carnall the other spirituall, the one delighting in outward things, the other in inward,
or of sin, and the law of the mind, and these being of contrary qualities, the one earthly and the other heavenly, the one carnal the other spiritual, the one delighting in outward things, the other in inward,
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by reason of this contrariety it commeth to passe that there is a continuall conflict and combat in the soule of euery godly person, sinne and grace striuing together as two professed foes, not onely which of them should raigne but which of them should exist and be:
by reason of this contrariety it comes to pass that there is a continual conflict and combat in the soul of every godly person, sin and grace striving together as two professed foes, not only which of them should Reign but which of them should exist and be:
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for it fareth in this conflict with sinne and the lust thereof, as it doth with a rebell that riseth vp in Armes and maketh insurrection against his naturall Prince, vpon pretence of title vnto the Crowne and kingdome:
for it fareth in this conflict with sin and the lust thereof, as it does with a rebel that Riseth up in Arms and makes insurrection against his natural Prince, upon pretence of title unto the Crown and Kingdom:
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as Absolon rebelled against his Father Dauid, and as Iereboam rebelled against Rehoboam the sonne of Salomom. Such rebels as aime at a kingdome will not content themselues with this onely, to depose their lawfull king from his gouernment,
as Absalom rebelled against his Father David, and as Jeroboam rebelled against Rehoboam the son of Salomom. Such rebels as aim At a Kingdom will not content themselves with this only, to depose their lawful King from his government,
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As the Rebell Absolon consulted to take away the life of his Father Dauid. Experience of all times teacheth this, that rebelles will not suffer him to liue that standeth in their way to hinder their rising.
As the Rebel Absalom consulted to take away the life of his Father David. Experience of all times Teaches this, that rebels will not suffer him to live that Stands in their Way to hinder their rising.
therefore they endeauour tooth and naile, as we say, to quench and quell the spirit of God vtterly if it were possible and this it it which the Apostle Peter doth admonish vs of in his second Chapter 11. verse of his first Epistle, where hee saith, that fleshly lusts fight against the soule.
Therefore they endeavour tooth and nail, as we say, to quench and quell the Spirit of God utterly if it were possible and this it it which the Apostle Peter does admonish us of in his second Chapter 11. verse of his First Epistle, where he Says, that fleshly Lustiest fight against the soul.
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Hee meanes against the grace and goodnes that ruleth in the soule, and against the saluation and eternall good thereof, to strippe and void it of all, that it may perish by iniquity:
He means against the grace and Goodness that Ruleth in the soul, and against the salvation and Eternal good thereof, to strip and void it of all, that it may perish by iniquity:
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And on the other side, the grace of the spirit which gouerneth in the soules of regenerat persons it seeketh and laboureth not onely to keepe vnder the wicked lusts of sinne,
And on the other side, the grace of the Spirit which Governs in the Souls of regenerate Persons it seeks and Laboureth not only to keep under the wicked Lustiest of sin,
but quite to extirpe and roote them out by little and little, whereunto tend those commandements which are giuen vnto the faithfull, who are charged in the word of God not alone to abstain from fleshly lusts,
but quite to extirp and root them out by little and little, whereunto tend those Commandments which Are given unto the faithful, who Are charged in the word of God not alone to abstain from fleshly Lustiest,
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euen as Princes deale with Rebells, whom being taken and apprehended, they put them to the sword without pitty or mercy, this is that same bitter and bloody combat that deadly •end which is betweene corruption and grace, the spirit and the flesh in the new borne children of God,
even as Princes deal with Rebels, whom being taken and apprehended, they put them to the sword without pity or mercy, this is that same bitter and bloody combat that deadly •end which is between corruption and grace, the Spirit and the Flesh in the new born children of God,
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and in them alone for the vnregenerate know not what this combate meanes they haue no experience of this battle, there is indeed a fight in all men, bad and sinfull men,
and in them alone for the unregenerate know not what this combat means they have no experience of this battle, there is indeed a fight in all men, bad and sinful men,
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but this fight is common to a Christian, with Heathens, amongst whom diuers by force of reason did so moderate their passions as for a ciuill life they equalled or exceeded rather sundry Christians,
but this fight is Common to a Christian, with heathens, among whom diverse by force of reason did so moderate their passion as for a civil life they equaled or exceeded rather sundry Christians,
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Againe there is another fight betweene sinne and the conscience enlightened by nature and the word, which checketh and controlleth the motions of sinne warning and accusing men when they do any sinne:
Again there is Another fight between sin and the conscience enlightened by nature and the word, which checketh and controlleth the motions of sin warning and accusing men when they do any sin:
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but this fight is common to a true Christian with the vngodly & hypocrites, in whom there is much and continuall wrestling between sinne and conscience, this soubbing and condemning sinfull thoughts, saying before hand they are sinnefull doe them not, follow them not;
but this fight is Common to a true Christian with the ungodly & Hypocrites, in whom there is much and continual wrestling between sin and conscience, this soubbing and condemning sinful thoughts, saying before hand they Are sinful do them not, follow them not;
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Doth not our Sauiour Christ tell vs that where the strong man armed keepes the house, there all things are in peace? Luke. 11. 21. It is therefore the righteous and regenerate man, in whom the strong man is disarmed by one stronger then hee,
Does not our Saviour christ tell us that where the strong man armed keeps the house, there all things Are in peace? Lycia. 11. 21. It is Therefore the righteous and regenerate man, in whom the strong man is disarmed by one Stronger then he,
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To this end setting a work continually his sworn frends, and billed souldiers, euen a mans owne lusts and sinfull desires, to warre against grace, infidelity against faith, ignorance against knowledge, despaire against hope, hypocrisie against singlenes, pride against humility, vnkindnes against loue, wantōnesse and intemperancy, against chastity and sobernes, cruelty and fiercenes against mercy and meekenes,
To this end setting a work continually his sworn Friends, and billed Soldiers, even a men own Lustiest and sinful Desires, to war against grace, infidelity against faith, ignorance against knowledge, despair against hope, hypocrisy against singleness, pride against humility, unkindness against love, wantonness and intemperancy, against chastity and soberness, cruelty and fierceness against mercy and meekness,
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as Israel had with Amalecke. Such therfore as giue themselues ouer to sin, committing vncleannes with their bodies, liuing in fornication & drunkennesse, contention, lies, slanders, swearing, railing,
as Israel had with Amalek. Such Therefore as give themselves over to sin, committing uncleanness with their bodies, living in fornication & Drunkenness, contention, lies, slanders, swearing, railing,
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Secondly, not these Libertines only, but another sort of men as bad as they, are confuted by the former doctrine, such I meane as affirme that the elect in their regeneration receiue an absolute power to free them from al sinne, that it should not so much be in them to tempt thē.
Secondly, not these Libertines only, but Another sort of men as bad as they, Are confuted by the former Doctrine, such I mean as affirm that the elect in their regeneration receive an absolute power to free them from all sin, that it should not so much be in them to tempt them.
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but is to be abhorred as a dangerous opinion, tending to puffe vp with pride such as beleeue it to bee true and dreame of such a perfection to bee in them,
but is to be abhorred as a dangerous opinion, tending to puff up with pride such as believe it to be true and dream of such a perfection to be in them,
Thirdly, this text ministreth consolation to godly Christians which be infirme and weake, groning in the sense of their imperfections and encombred with the stirrings and motions of their sinful flesh,
Thirdly, this text Ministereth consolation to godly Christians which be infirm and weak, groaning in the sense of their imperfections and encumbered with the stirrings and motions of their sinful Flesh,
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yet when we are taught by the holy Ghost that it is a sure marke of a Sanctified person, what reason is there to bee too much discomfited? For the shadow doth no more commonly follow the body,
yet when we Are taught by the holy Ghost that it is a sure mark of a Sanctified person, what reason is there to be too much discomfited? For the shadow does no more commonly follow the body,
then this fight betweene sinne and grace doth follow the regenerate man; therefore where this fight is, there is regeneration, no fight no regeneration.
then this fight between sin and grace does follow the regenerate man; Therefore where this fight is, there is regeneration, no fight no regeneration.
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Lastly here is an admonition for all Gods children, to warne and stir vp their minds to set themselues against their sinfull nature and the lust thereof,
Lastly Here is an admonition for all God's children, to warn and stir up their minds to Set themselves against their sinful nature and the lust thereof,
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and besides this, that our wicked lusts lift vp themselues like Giants against Christ and Heauen, they doe indeuour also to make vs vnderlings and vassals to Satan vnto our eternall miserie in hell;
and beside this, that our wicked Lustiest lift up themselves like Giants against christ and Heaven, they do endeavour also to make us underlings and vassals to Satan unto our Eternal misery in hell;
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nor to spare them with our hand, but earnestly, and continually to vse all good meanes by praier, meditation, the word &c. for the supressing of them.
nor to spare them with our hand, but earnestly, and continually to use all good means by prayer, meditation, the word etc. for the suppressing of them.
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so poysonfull in their nature, so perilsome in their temptations, that therefore as it is no wisedome to harken vnto them, take aduice from them and follow or obey them:
so poisonful in their nature, so perilsome in their temptations, that Therefore as it is no Wisdom to harken unto them, take Advice from them and follow or obey them:
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for how should God take it at our hands and put it vp, if we should but so much as shew a good countenance or giue a good liking to that which is an enemy to him,
for how should God take it At our hands and put it up, if we should but so much as show a good countenance or give a good liking to that which is an enemy to him,
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and fights for satan against him? If wee should then through forgetfulnes & security take part and ioyne side with our rebellious lusts against the directions of his word or motions of his spirit, this must needs kindle his wrath against vs,
and fights for satan against him? If we should then through forgetfulness & security take part and join side with our rebellious Lustiest against the directions of his word or motions of his Spirit, this must needs kindle his wrath against us,
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and pull down some heauy iudgement vpon vs. I haue heard by very credible report that in the time of Kets rebellion in Norfolke, a certaine butcher in Cambridge, hauing lesse offered for a ioint of meate then it was worth, happened to say that he had rather giue it to the Rebels:
and pull down Some heavy judgement upon us I have herd by very credible report that in the time of Kets rebellion in Norfolk, a certain butcher in Cambridge, having less offered for a joint of meat then it was worth, happened to say that he had rather give it to the Rebels:
And it is certainly knowne of one of the chiefe Cities in this kingdome, that when the Maior thereof in good policie (as he thought) sent certaine prouision of victualls to a company of rebells approaching the City, raging and thretning cruell things if they were not relieued:
And it is Certainly known of one of the chief Cities in this Kingdom, that when the Mayor thereof in good policy (as he Thought) sent certain provision of victuals to a company of rebels approaching the city, raging and threatening cruel things if they were not relieved:
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J my selfe can call to remembrance while the two Earles of Westmerland and Northumberland did rise & were in armes against their lawfull Soueraigne, vpon pretence that their attempt was for God and the Queene, sundry of the vulgar and common sort were drawne to ioyne with them:
J my self can call to remembrance while the two Earls of Westmorland and Northumberland did rise & were in arms against their lawful Sovereign, upon pretence that their attempt was for God and the Queen, sundry of the Vulgar and Common sort were drawn to join with them:
yet when the Queenes power had discomfited the chiefe rebels, others which through feare or simplicity went after them, were by Marshall law haled vnto the gallowes and executed.
yet when the Queens power had discomfited the chief rebels, Others which through Fear or simplicity went After them, were by Marshal law haled unto the gallows and executed.
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how can we think that diuine Iustice will winke at such as wittingly goe after the rebellion of the flesh and sinfull nature? Is it not a thing known by experience, that some of Gods deare children,
how can we think that divine justice will wink At such as wittingly go After the rebellion of the Flesh and sinful nature? Is it not a thing known by experience, that Some of God's deer children,
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but giuing too much way vnto them nourishing them and consenting vnto them by their will, they haue deserued to be left and giuen ouer to actual rebellion,
but giving too much Way unto them nourishing them and consenting unto them by their will, they have deserved to be left and given over to actual rebellion,
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euen to doe and commit some horrible crime which hath brought much shame and harme, to their owne persons, to their whole families, and to innumerable others.
even to do and commit Some horrible crime which hath brought much shame and harm, to their own Persons, to their Whole families, and to innumerable Others.
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And our owne stories doe report, that in the ciuill warres betweene Henry the sixt and Edward the fourth, sometime Edward preuailed, sate as King in the throne,
And our own stories do report, that in the civil wars between Henry the sixt and Edward the fourth, sometime Edward prevailed, sat as King in the throne,
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and to act some euill crime, as Scripture, examples, and daily experience doe plentifully and plainely proue, that the best men in this spirituall combate, doe not onely take some lesser thrusts and foines,
and to act Some evil crime, as Scripture, Examples, and daily experience do plentifully and plainly prove, that the best men in this spiritual combat, do not only take Some lesser thrusts and foines,
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as if all grace were gone, and God had forsaken them, quite cast them out of his sight, shut vp his loue from them, reckoned them as enemies and meant to destroy them:
as if all grace were gone, and God had forsaken them, quite cast them out of his sighed, shut up his love from them, reckoned them as enemies and meant to destroy them:
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We read of Iob, cursing the time and meanes of his life, Iob 3. 3. Of Ieremie doing the like, Ier. 20. 14. 15. Cursed bee the day wherein I was borne,
We read of Job, cursing the time and means of his life, Job 3. 3. Of Ieremie doing the like, Jeremiah 20. 14. 15. Cursed be the day wherein I was born,
When the valiant Captaines are taken prisoners of sinne, what great cause haue the Souldiers to liue in feare and trembling? when the strong pillars of the Temple are shaken by sinne,
When the valiant Captains Are taken Prisoners of sin, what great cause have the Soldiers to live in Fear and trembling? when the strong pillars of the Temple Are shaken by sin,
and made to bow, how ought others which are but as stones in the Temple, to looke to themselues? Jf the mighty men be led captiues with sinne, they which are but weaklings had neede to watch and pray that they fall not into temptation.
and made to bow, how ought Others which Are but as stones in the Temple, to look to themselves? If the mighty men be led captives with sin, they which Are but Weaklings had need to watch and pray that they fallen not into temptation.
Let it be supposed that there were a battell fought vpon Barham or Adsham downe, betweene the English and the French, and that two English Lords were taken prisoners by the French:
Let it be supposed that there were a battle fought upon Barham or Adsham down, between the English and the French, and that two English lords were taken Prisoners by the French:
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and when their redeemer Christ reacheth out his hand vnto them to pull them out, they willingly lay hold vpon the grace offered, taking the opportunity of their freedome,
and when their redeemer christ reaches out his hand unto them to pull them out, they willingly lay hold upon the grace offered, taking the opportunity of their freedom,
and in Dauid returning from the captiuity of his lusts, when God sent vnto him the prophet Nathan. Now on the other side it is quite contrariwise in the captiuity of vnregenerate men, who because they are dead in trespasses and sinnes,
and in David returning from the captivity of his Lustiest, when God sent unto him the Prophet Nathan. Now on the other side it is quite contrariwise in the captivity of unregenerate men, who Because they Are dead in Trespasses and Sins,
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therefore they are held of Satan in his snares and bands at his will and pleasure, being so farre from thursting after liberty or greeuing for their bondage,
Therefore they Are held of Satan in his snares and bans At his will and pleasure, being so Far from thirsting After liberty or grieving for their bondage,
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as they say, with the Iewes, We are free, wee were neuer bound, Ioh 8. If this resemlance doe not sufficiently declare the point of difference, take an other.
as they say, with the Iewes, We Are free, we were never bound, John 8. If this resemlance do not sufficiently declare the point of difference, take an other.
Imagine that in the former battle, two French Lords should fall as prisoners into the hands of the English, both being aliue, the one bearing a false heart vnto his liege King, willingly suffereth himselfe to bee taken prisoner that he may practise against his Soueraigne whom hee loues not:
Imagine that in the former battle, two French lords should fallen as Prisoners into the hands of the English, both being alive, the one bearing a false heart unto his liege King, willingly suffers himself to be taken prisoner that he may practise against his Sovereign whom he loves not:
the other, ouercome & led away into the enemies campe, because he wanted might to withstand the assault, carying still a true heart to his owne Soueraigne, desiring his freedome that he may returne againe vnto his seruice:
the other, overcome & led away into the enemies camp, Because he wanted might to withstand the assault, carrying still a true heart to his own Sovereign, desiring his freedom that he may return again unto his service:
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yet that which Christ saith of the Iewes, Iohn 8. is true of all carnall professors, That the lusts of their father they doe and will doe them, that is, they doe them with delight, and with greedinesse.
yet that which christ Says of the Iewes, John 8. is true of all carnal professors, That the Lustiest of their father they doe and will do them, that is, they do them with delight, and with greediness.
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for how could he not quit the soule & body frō sin in the time of life, that can doe it at death in one instant? and his goodnesse is such (had it beene more expedient for his children to haue had it so) it had surely been so:
for how could he not quit the soul & body from since in the time of life, that can do it At death in one instant? and his Goodness is such (had it been more expedient for his children to have had it so) it had surely been so:
and so to put them out of that prophannesse in which they liued obeying the Prince that ruleth in the aire, Ephes. 2. 2. walking in sinnes according to the course of the world:
and so to put them out of that profaneness in which they lived obeying the Prince that Ruleth in the air, Ephesians 2. 2. walking in Sins according to the course of the world:
cc av pc-acp vvi pno32 av pp-f d n1 p-acp r-crq pns32 vvd vvg dt n1 cst vvz p-acp dt n1, np1 crd crd vvg p-acp n2 vvg p-acp dt n1 pp-f dt n1:
to haue such an enemy within the house, yea in the bedchamber, euen in the inward hart & spirit of a man, it will not suffer him to sleepe in security;
to have such an enemy within the house, yea in the bedchamber, even in the inward heart & Spirit of a man, it will not suffer him to sleep in security;
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This is it also which will cause them with awfull watch, to ioyne faithfull and ardent prayer for helpe and strength from God against it, whence it is that our Sauiour hauing put his disciples in mind of their sinfull weakenes, the flesh (saith he) is weake, that is, sinne and corruption maketh you weake, either to resist euill or to doe good:
This is it also which will cause them with awful watch, to join faithful and Ardent prayer for help and strength from God against it, whence it is that our Saviour having put his Disciples in mind of their sinful weakness, the Flesh (Says he) is weak, that is, sin and corruption makes you weak, either to resist evil or to do good:
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Beside, hence it is that they can with pity and compassion thinke & speak of other mens sinnes, being alwaies ready with a fellow feeling heart to reprooue them, knowing and considering themselues how they are compassed with like infirmities.
Beside, hence it is that they can with pity and compassion think & speak of other men's Sins, being always ready with a fellow feeling heart to reprove them, knowing and considering themselves how they Are compassed with like infirmities.
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Yea they are by this meanes not without some griefe to heare of the grosse and horrible wickednes of Gods enemies, remembring that the same inclinations to euils and seeds of sinne are in them, which breake out to the shame and ruine of others.
Yea they Are by this means not without Some grief to hear of the gross and horrible wickedness of God's enemies, remembering that the same inclinations to evils and seeds of sin Are in them, which break out to the shame and ruin of Others.
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and to begge the encrease of Gods graces and comforts, and so they haue manifold proofe of Gods truth and goodnes in standing to his promise, wherby he hath bound himselfe to fulfill the desires of his people,
and to beg the increase of God's graces and comforts, and so they have manifold proof of God's truth and Goodness in standing to his promise, whereby he hath bound himself to fulfil the Desires of his people,
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and can encourage others and do quicken them in their faith to trust in that God whom they find so very willing to relieue and refresh them according to his word.
and can encourage Others and do quicken them in their faith to trust in that God whom they find so very willing to relieve and refresh them according to his word.
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For when their sinnes & temptations force them to God, and his mercies and truth doe manifest thēselues, being found whē he is sought, opening to such as knocke, giuing to such as aske, forgiuing such as humbly confes their faults, they haue their mouths opened,
For when their Sins & temptations force them to God, and his Mercies and truth do manifest themselves, being found when he is sought, opening to such as knock, giving to such as ask, forgiving such as humbly confess their Faults, they have their mouths opened,
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Yet further, whereas the great fauour which is vouchsafed the elect in their calling, and the rare graces put into them from Gods spirit, might heaue and puffe them vp,
Yet further, whereas the great favour which is vouchsafed the elect in their calling, and the rare graces put into them from God's Spirit, might heave and puff them up,
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euen Paul being subiect to pride and arrogancie in regard of singular blessings vouchsafed him, 2. Cor. 12. the fight and sense of the remainders of old Adam serueth both to keepe from rash iudging others,
even Paul being Subject to pride and arrogancy in regard of singular blessings vouchsafed him, 2. Cor. 12. the fight and sense of the remainders of old Adam serveth both to keep from rash judging Others,
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and withall, they are blemished and spotted through that poison and contagion of sinne that mingleth it selfe with our best praiers, best words, best gifts, best actions, best graces, to make our selues and them euen odious to God, should he but with a rigorous eie behold the best things in vs and done by vs;
and withal, they Are blemished and spotted through that poison and contagion of sin that mingleth it self with our best Prayers, best words, best Gifts, best actions, best graces, to make our selves and them even odious to God, should he but with a rigorous eye behold the best things in us and done by us;
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The due consideration whereof doth preserue them from those most hatefull vices of pride and presumption, which are the breakenecks of so many thousands.
The due consideration whereof does preserve them from those most hateful vices of pride and presumption, which Are the breakenecks of so many thousands.
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and infinit such other benefits as redound to themselues By this way of their imperfit, Sanctification, God doth also maruellously worke out his own glory.
and infinite such other benefits as redound to themselves By this Way of their imperfit, Sanctification, God does also marvellously work out his own glory.
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Sinnes assaults, and Satans temptations combining themselues with their confederates the worlds allurements by pleasures and profits and glory sometimes,
Sins assaults, and Satan temptations combining themselves with their confederates the world's allurements by pleasures and profits and glory sometime,
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as Ammon. Moab, Edomits did band against the Lords people, doe minister but occasion vnto God the more to euidence his Almightinesse and sufficiency of grace, in that hee doth against all these maintaine one weake heart, not only enabling to the encounter, & strengthning to endure it;
as Ammon. Moab, Edomites did band against the lords people, do minister but occasion unto God the more to evidence his Almightiness and sufficiency of grace, in that he does against all these maintain one weak heart, not only enabling to the encounter, & strengthening to endure it;
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whose power is so manifested in their weakenes, as the more and neerer enemies did arise vp against Ioshuah in the land of Canaan, and against Moyses in the wildernes, the more it turned to the honour of God and their glory also, to vanquish them,
whose power is so manifested in their weakness, as the more and nearer enemies did arise up against Joshua in the land of Canaan, and against Moses in the Wilderness, the more it turned to the honour of God and their glory also, to vanquish them,
so it is here, the name of God is the more aduanced in his wonderfull assistance and protection which he affoordeth vnto his Saints against the gates of Hell.
so it is Here, the name of God is the more advanced in his wonderful assistance and protection which he affordeth unto his Saints against the gates of Hell.
Yet moreouer, which is an admirable thing, euen by the grosse sinnes of his children, it pleaseth God as to doe them much good both to grieue them for that which is past, to humble them and shame them for the present, to work more feare & warines for time to come, it turns greatly to satans confusiō, their sins proouing to be medicines and remedies of sinnes past,
Yet moreover, which is an admirable thing, even by the gross Sins of his children, it Pleases God as to do them much good both to grieve them for that which is past, to humble them and shame them for the present, to work more Fear & wariness for time to come, it turns greatly to Satan confusion, their Sins proving to be medicines and remedies of Sins past,
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the which thing it cannot chuse but vexe Satan at the hart, that such sins as he hath drawne the godly vnto with great diligēce & lōg deuice hoping therby quite to spoile and destroy thē, shold be made meanes through Gods wonderfull goodnesse and wisedome,
the which thing it cannot choose but vex Satan At the heart, that such Sins as he hath drawn the godly unto with great diligence & long device hoping thereby quite to spoil and destroy them, should be made means through God's wonderful Goodness and Wisdom,
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by the remainder of sinne in new borne Christians, & by those daily bitter fruits that spring from thence, there is more occasion giuen to them to exercise their faith, touching mercy and forgiuenesse present,
by the remainder of sin in new born Christians, & by those daily bitter fruits that spring from thence, there is more occasion given to them to exercise their faith, touching mercy and forgiveness present,
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so much the mercies of God in pardoning, and Christs righteousnesse in couering such and so innumerable transgressions, are manifested to be the more excellent and glorious, there being no lesse grace (if not more) expressed in forgiuing sinnes, done after the spirit of God and faith receiued,
so much the Mercies of God in pardoning, and Christ righteousness in covering such and so innumerable transgressions, Are manifested to be the more excellent and glorious, there being no less grace (if not more) expressed in forgiving Sins, done After the Spirit of God and faith received,
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that as the godly haue need and cause enough to reape the most and best fruit they can of their spirituall enemies, sinne and Satan, considering the manifold and great, both harme and shame which they take by their temptations and motions;
that as the godly have need and cause enough to reap the most and best fruit they can of their spiritual enemies, sin and Satan, considering the manifold and great, both harm and shame which they take by their temptations and motions;
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so it is not the least part of Christian wisdome, both to know and to endeauour how to aduantage and helpe our selues by such enemies, following herein the wisdome of the men of this world. FINIS.
so it is not the least part of Christian Wisdom, both to know and to endeavour how to advantage and help our selves by such enemies, following herein the Wisdom of the men of this world. FINIS.
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Cur in regno Christi sola creatura noua locum habeat vaticinio prophetico ostendit. Prophetae enim cum de regno Christi loquuntur, conferunt illud caelo nouo et terrae nouae vt Esa. 65. & 43. quibus vaticinijs conditio pio•ū in regno Christi in hac vita, & status rerum post iudicium significatur Heming. Ea quae sūt vetustatus, qualia sunt peccata & somes ad peccandū. Caietan. Col. 3. 5.
Cur in regno Christ sola creatura noua locum habeat vaticinio Prophetic ostendit. Prophets enim cum de regno Christ loquuntur, conferunt illud caelo nouo et terrae nouae vt Isaiah 65. & 43. quibus vaticinijs Condition pio•ū in regno Christ in hac vita, & status rerum post iudicium Signify Heming. Ea Quae sūt vetustatus, Galatia sunt Peccata & sums and peccandum. Caietan. Col. 3. 5.
2. Part. In eo qui est Christi omnia noua Junius. Hortatur Apostolus vs omnes sedulo studeant in nouitate vitae ardonlissime seruire deo, siquidem vere volunt esse christiani. Illyricus in Glossa. Non creaturas intelligit, sed quae in creaturis qualitates. Iunius.
2. Part. In eo qui est Christ omnia noua Junius. Hortatur Apostles us omnes sedulo studeant in nouitate vitae ardonlissime seruire God, siquidem vere volunt esse Christians. Illyricus in Glossa. Non Creaturas intelligit, sed Quae in Creaturis Qualities. Iunius.
Ecce status noui Testamenti, secundum quem internus noster bomo renouari diciour. Caietanus. Noua facta sunt omnia, i. is qui est in Christore nouatus est per omnia. Iunius de Trinitate.
Ecce status noui Testamenti, secundum Whom internus Noster bomo renouari diciour. Caietanus. Noua facta sunt omnia, i. is qui est in Christore Nouatus est per omnia. Iunius de Trinitate.
