He lets vs see the miserable estate of them who walke after the one and illustrates it by the happy estate of those who walke after the other and then concludes that they who are in the flesh cannot please God vers 5 6. 7. 8. Secondly he comforts the godly least that they considering the remanent fleshly corruption which is in them should be discouraged with his former conclusion verse 9. 10. 11. And thirdly he subioynes the exhortation by sundry reasons disswading vs from walking after the flesh First then the Apostle oppones the disposition of a carnal and spirituall man as contraries which may not consist the carnall man sauours carnall things that is he vnderstands Two sorts of fleshly things which the naturall man sauours no other he liketh no other he inclyneth to no other For the word which he vses in the originall is tranâ—ferred to all the faculties of the soule reason will appetite and sense and whatsoeuer is in him is all carnally affected and these carnall things which he sauours are of two sorts the first are absolutely euill to wit the sinfull lusts of corrupt nature the second are those carnall things which pertaine to this life not simply euill of their owne nature but in regard of their abuse they become euill to the wicked First because they seeke them in the first place which is due to God and things heauenly Secondly because they are bound to them with a slauish and immoderate affection Thirdly because they seeke them for wrong ends to make them seruants vnto their lusts In a word they doe so walke after these carnall things that they goe a whoring from God they seeke their portion in this present world hauing neither hope to looke for nor heart to follow those things which are aboue Yea of so contrary dispositions are the spirituall and the carnall man that looke what is the reioycing of the one is a wearinesse to the other surely there is no greater difference betweene the naturall man and the bruit beast than is The life of the Christian and carnall man as different as the life of the brut beast and the carnall man betweene the spirituall man and the naturall for the beast cannot conceiue nor vnderstand the excellencie of that spirituall life whereby the Christian liues and is not so much as touched in his affection with a desire thereof Giue vnto the beast those things whereunto the nature thereof is inclyned it craues no more giue vnto a naturall man the vaine pleasures of sinne and perishing things of this earth he cares not for the pearles of the kingdome of heauen It is true the spirituall man knoweth how miserable the life of the naturall man is because he liued once that life himselfe but the naturall man cannot know what the life of the Christian man is And here we haue occasion to consider more deepely The feareful peruerse estate whereinto man is come by falling from God of that fearefull estate wherein Sathan did cast vs by the meanes of sinne and of that ioyfull benefite of restitution we haue by the Grace of our Lord Iesus The casting of Adams body out of Paradise was a small losse if it be compared with the downe throwing of his soule from all heauenly disposition The Grecians considering the workmanship of mans body compared him to a tree inuerted his head and haire resembling the root being vpmost his hands and feet that grew from it as branches being downe most and therefore they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature inuerted or turned vp side downe but if we shall looke to the peruerted estate of the soule of man shall we not see there a more pittifull change the heauenly mind is become earthly he that walked with God for the similitude of his nature is now become a companion of Beastes the soule which fed before vpon heauenly Manna is now fed with the husks of akecornes meeter for swine then for men that is it sauours onely carnall things meeter for beasts of the earth then men who are the generation of God As Ieremie lamented the desolation which the sinnes of Israell had brought vpon them so may we lament that fearefull estate whereinto we are fallen by our Apostacie O how is Lament 2. 1. 4. 2. 7. 8. the beautie of Israell cast downe from the heauen to the earth how are the Noble men of Sion comparable to fine gold esteemed as earthly pitchers her Nazarites that were purer then snow and whiter then milke now their visage is blacker then the coale where is that glorious image wherwith man was beautified by his creation how is his light turned into darknesse how is he couered with shame in stead of glory his visage is withered his beautie cast downe from heauen to earth The body made of earth standeth vpright and can looke to heauen the soule which is from aboue hath forgotten her originall is crooked to the earth and like a Serpent creeping on many feet so walketh it after the dust with all her affections fauouring onely those things which are carnall This is mans miserable estate by nature The Lord open our eyes that we may see how farre wee are fallen by our apostacie how deadly wee are wounded that in time we may make our recourse to the Physition of our soules who now offers by Grace to restore vs. But to returne this diuersitie of dispositions in the man The diuers disposition of the Christian and carnall man flowes from the diuersitie of their generations Iohn 3. 6. naturall and spirituall the Apostle designes to flow from the diuersitie of their generations they who are after the flesh that is as our Sauiour expounds it that which is borne of the flesh is flesh so then the cause why they are carnall and sauours onely the things of the flesh is because they are onely pertakers of a carnall generation Euery creature as ye may see hath an inclination to follow the owne kind some liues in the earth some in the water euery one of them by instinct of that nature which they receiued in their generation following so earnestly their owne kinde that a contrarie education cannot make them to forsake it The Fowle whose kinde is to liue in the waters though she be brought vp vnder the wings of another damme whose kinde is to liue on the earth so soone as she is strengthened with feathers forsaking her education followes her kinde so also in euery man the disposition of his affections and actions is answerable to the nature of his life If he haue no more but a naturall life his cogitations counsels resolutions and actions are onely carnall but if he haue also a spirituall life then shall he be able to mount aboue nature hauing an inclination to heauenly things for euery one who is risen with Iesus seekes those things which are aboue Now this difference of their dispositions flowing from The contrary disposition
therefore will rest vvith Dauid Psal 65. Blessed is the man whom thou chusest and causest to come vnto thee he shall dwell in thy Courts and be satisfied with the pleasures of thine house This being spoken as concerning the excellency of that 2 The eternitie of it life in that it is called a life of glory the next thing to be considered here is the eternitie thereof for there is here a secret opposition betweene our present sufferings of which the Apostle here saith they are but for now and betweene that Glory which 2 Cor. 4 hee cals eternall but herein vve insist not hauing spoken of it before The third thing concerning this Glory here touched 3 The claritie perspicuitie of it Col. 3. 3. 1 Iohn 3. is the claritie and perspicuitie therof â—t shall bâ— reuealed and not obscured any more as now it is Now our life is hid with Christ in God Now are wee the sonnes of God but it appeares not what wee shall be As our head being the God of glory came into the world in the shape of a seruant so his members liue here in earth in a contemptible estate farre inferiour to their glory therfore Gregorie Nazianzen compares the Mans life on earth a stage play wherein men are disguised seeming to be that which they are not life of man vpon earth to a stage play wherein oftentimes the gentleman appeares in a beggars weede and the beggar comes in with the royall robe and scepter of a King in the time of action they cannot be discerned the honourable person being disguised is euill intreated as if no honour were due vnto him and hee is placed in the seate of honour who is not a man of honour but when the play is done and the disguising garments laid away then euery man is known to be such as indeed he is and returneth to his owne place it is euen so in this present world the sonnes of GOD appeare in most contemptible shapes and on the other part none more honourable than those of vvhom wee may say Psal with the Psalmist when they are exalted it is a shame for the sonnes of men But when the play shall be ended the maskes and vailes shall be taken from the faces of men and euerie one shall appeare that which he is the beggarly garment of Lazarus shall be taken from him he shall be declared to be the sonne of God and gathered vnto Abrahams bosome the purple garment of the rich glutton shall in like manner be laid aside and then hee who seemed honourable in the world shall be sent vnto hell and couered with shame and confusion The last thing to be considered here concerning this 4 The veritie and soliditie of it it is within vs. glory is the veritie and soliditie thereof it shall not onely be reuealed vnto vs but saith the Apostle it shall be reuealed in vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we haue to put a difference betweene the glorie of a Christian and the vaine glory of the worldling Psal the glory of Ierusalem is within the Kings daughter is all glorioâ—s within but the glory of worldlings is without them for they either place their glory in the multitude of their attendants the glory of a King consists in the multitude of Pro. 13. his subiects if they haue no people to honor and obey them their glory goeth to the ground or in the testimonie and commendation of men counting it their glory to be praised of men As the Camelion liues on the ayre so liue they on Silly glory of worldlings is without them either in their followers the breath of other mens mouthes if men commend them they are puft vp if men speake euil of them they are cast downe O silly glorie that is made vp and downe by the breath of another mans mouth surely it can neither be stedfast nor stable For as the Moone stands neuer in one state but changes continually because it hath no light of the owne but borrowes it from the Sunne and therefore shineth more or lesse as it is in aspect with the Sunne so is it vvith them whose glorie depends vpon the testimonie of others their greatnesse is made vp or downe according to the praise or dispraise of men but hee who with Iob knoweth that his witnesse is in heauen wil place all his reioycing in the testimonie of a good Conscience for that which at length will be our glory must be reuealed vnto vs. Others againe are so foolishly vaine glorious that they Or in their gorgeous garments place their glory in their garments This is a begd and vanishing glory from the Wormes man borrowes silkes to decore him from the shel-fish Pearles from the earth siluer and gold from the Sheepe wool to be his garment from the Oxen their skinne to be his shooes from the Foules feathers to dresse him like a foole Thus being clad like Herode on his birth-day he would seeme to be an honourable man foolishly reioycing in that which is the witnesse of his shame and should be the matter of his humiliation thus men hauing lost that glorie which GOD gaue them in the beginning sollicite huc illuc circumeunt aliunde sibi Chri. in Mat. hom 4. gloriam colligentes omni irrisione dignâ—ssimam runnes vp and downe with great care gathering from other things a glorie to themselues most worthy to be scorned Now to conclude as wee haue some way seene the greatnesse Vse of this doctrine is to moue vs to exchange things present with things to come of this glory prepared for vs so are wee to labour to haue our harts inflamed with such a loue and desire thereof that we may despise the best things of this earth as doung and account the greatest glorie of flesh to be as withering grasse in comparison of it may resolue patiently to beare yea and to reioyce in our present afflictions vnder hope of that glory to be reuealed in vs. There is no man we see that will refuse to change for the better he exchanges siluer for gold and giues leade for precious stones though the better hee gets be but in opinion and shall not vve be content like the wise men of God to forgoe the earth and the pleasures thereof that we may enioy heauen As for worldlings What taste worldlings haue of the ioyes to come it is no maruaile to see them take a dunghill of earth in their armes and say vnto it thou art my ioy and my portion for they not being illuminated with the light of the liuing make choyse of that vvhich according to their light they esteeme to be best or if at any time they haue tasted of the powers of the life to come yet are they like those Marchants who hauing tasted wines which pleased them vvell refuse to buy them being scared vvith the greatnesse of the price which must be giuen for them euen
not preuent him Let vs therefore vse our libertie well and see wee neglect not to begin in time our acquaintance with the Lord by frequent speaking vnto him if so be we looke hereafter for euer to remaine with him Verse 28. Also we know that all things worke together for the best to them who loue God euen to them who are called according to his purpose NOw followeth the Apostles third and last principall The third principall argument of comfort is from the prouidence of God working all things to the good of his owne argument of comfort taken from the prouidence of God which so ouer-ruleth all things that fall out in the world that he causeth them to worke together and that for the best vnto those who loue him and among the rest our afflictions are so farre from being preiudiciall to our saluation that by the prouidence of God which is the daily executer of his purpose working all things according to the counsell of his wil they become meanes helping vs forward to that end namely conformitie with Christ whereunto God hath appointed vs. The comfort is summarily set downe in these words All things worke together for the best to them who loue God the confirmation thereof is broken vp in these words euen to them who are called according to his purpose and the explication is subioyned in the two subsequent Verses Also That is beside all the comfort which I haue giuen Manifold blessings of God are vpon the Godly Psal 34. 19. you before I giue you yet this further not one but manifold are the comforts which the Lord hath discouered for his children in holy Scriptures Many are the troubles of the righteous but the Lord deliuers him out of them all that is for euery trouble the Lord hath a seueral deliuerance Euery 1 Cor. 10. 13. tentation saith the Apostle hath the owne issue euery horne that riseth against vs to push vs hath an hammer attending Zach. 1. 21. vpon it to represse it saith the Prophet Esau mourned on Isaac albeit he was prophane yet hee cryed pittifully Hast thou but one blessing me Father but we with the holy Apostle may blesse our heauenly Father who doth so comfort vs in all our tribulations that as the sufferings of Christ abound in vs so our consolations abound through Christ The store-house of his consolations can neuer be emptied The Lord our God hath not dealt niggardly nor sparingly If the first fruits of our comfort be so sweet what shall the full masse be with vs but a good measure of consolation pressed downe and running ouer hath he giuen vs in our bosome his holy name be praised therfore And yet how little is all this which now we receiue in comparison of those inestimable ioyes prepared for vs the like whereof the eye neuer saw the eare neuer heard the heart did neuer vnderstand Surely the greatest measure of comfort we haue in this life is but the earnest penny of that principall which shal be giuen vs hereafter if the first fruits of heauenly Canaan be so delectable how shall the full masse thereof abundantly content vs when we shall behold the face of our God in righteousnesse and shall be filled with his image and with that fulnesse of ioy which is in his presence and those pleasures which are at his right hand for euermore We know If yee ponder the Apostles words yee shall None but a Christian can know the mysteries of the Gospell 1 Cor 9. 11. 1 Cor. 2. 14. 1 Cor. 2. 5. 6. finde that by an Emphasis bee restraines this knowledge to the Children of God excluding worldlings and naturalists from it The spirituall man discerneth all things but hee himselfe is iudged of no man A naturall man cannot vnderstand the things that are of God The Gospell is wisedome indeed but wisedome in a mistâ—rie and wisedome among them that are perfect Euery article of our Faith and point of Christian doctrine euery priuiledge of a Christian is a mysterie no meruaile therfore that the Gospel be foolishnes to the naturall man who perisheth the excellent things of Christianitie can be knowne of none but those who possesse them the Pearles which none know but they who haue them value or rather vanitie of earthly Iewels hath beene better knowne of some who neuer had them than of others who haue enioyed them but the Iewels of Gods Children such as Peace Righteousnesse and ioy in the holy Ghost can be knowne of none but of him who doth possesse them the new Name none can know but hee vvho hath it neyther can any man know the sweetnesse of hid Manna vnlesse he taste it If you goe and speake to a Worldling of inward peace Worldlings speake of them like birds counterfaiting the voyce of man and spirituall ioy or of the priuiledges of a Christian yee shall seeme to him a Barbarian or one that speakes a strange language which he doth not vnderstand or if he himselfe speake of them as hee hath learned by hearing or reading yet shall he speake like a Bird vttering voyces which he vnderstandeth not As the brute beast knowes not the excellencie of mans life and therefore doth delight it selfe with Hay and Prouender seeking no better because it knoweth no better so the naturall man knoweth not the excellencie of a Christian and therefore doth disdaine him and esteeme him a foole a mad man and the off-scowring of the world he takes the doung of the earth in his armes for his inheritance if he can obtaine the portion of Esau that the fatnesse of the earth may be his dwelling place if his wheat and his oyle abound to him hee careth for no more hee knoweth not what it is to haue his soule made glad with the light of the countenance of God This is your miserable condition O yee wretched Worldlings yee are cursed with Worldlings cursed with the curse of the Serpent the curse of the Serpent yee creepe as it were vpon your bellies and yee lick the dust of the earth all the dayes of your life yee haue not an eye to looke vp vnto heauen nor an heart to seeke those things which are aboue Most fearefull is your estate we warne you of it but it is the Lord who must deliuer you from it This resolute knowledge is the mother of spirituall courage constancie and patience for why shall he feare in the euill day yea though the earth should be remoued and the Sure knowledge of Christian comfort is the mother of patience Reuel 4. mountaines fall into the middest of the sea who sees the Lord sitting on his throne and the glassie sea of the world before him gouerning all the waltrings changes and euents of things therein to the good of them who loue him Oh that we had profited so much in the schoole of Christ all our dayes that without doubting or making any exception we could beleeue this which here
the word In the carnall brotherhoode though the parents be one yet the inheritance is not one though the seede of the flesh be one yet the soule that quickneth the body in both is not one but in the spirituall brotherhood the parents are one the inheritance one the seede vvhereof they are begotten is one and the spirit which quickeneth them all is one It is not then Baptisme nor externall profession which proueth a man to be the kinsman and brother of Christ it is the spirit of Iesus which whosoeuer hath not the same is not his and whosoeuer hath him it is certaine they become new creatures Great is that dignitie certainely whereunto we are called The greatnes of Christs loue toward vs in making vs his brethren and matchlesse is that loue which the Lord Iesus hath carried toward vs who not content to make vs his seruants hath made vs his brethren If he had shewed vs no more kindnesse then Abraham did Lot his kinsman yet euen for that had hee beene worthy to be loued for euer but behold what a greater loue our Lord hath shewed vnto vs we forsooke him more vnkindly than Lot did Abraham yet did hee still retayne his kindly affection toward vs when we were carried away captiue by spirituall Chedarlaomer he did not onely hazard but laid downe his life for our Redemption Moses is greatly praised for that vvhen hee was honourable in Aegypt he left the Court of Pharaoh to visit his brethren esteeming the rebuke of Christ in his people greater riches than all the treasures of Aegypt and Ioseph is also commended that being second person vnder Pharaoh in the kingdome of Aegypt yet hee was not ashamed of his Father and brethren albeit they for their trade being sheepekeepers were abhomination to the Aegyptians But all these are not comparable to that loue which the Lord Iesus hath borne toward vs in that notwithstanding our base estate hee hath not beene ashamed to call vs his brethren The Lord make vs thankefull and shed abroad in our hearts the sense of that loue vvhich hee hath borne toward vs that wee neuer be ashamed of him for no Crosse that for his sake can be laid vpon vs. Verse 30. Moreouer whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified THere is no part of holy Scripture vvhich is What a cleare sight of saluation is here discouered to the Christian not stored with the words of eternall life but as that part of earth which is rich of minerals of gold and siluer is more esteemed than other land vvere it neuer so fruitfull so ought this place of holy Scripture to be accounted of vs all as containing in it a most rich minerall not of gold siluer or precious stones but of a more precious saluation wherein the deeper thou art able to digge the stronger clearer and greater sight of saluation ariseth vnto thee there is not in all the booke of God a place of holy Scripture vvhich presents to the childe of God so cleare and certaine a sight of his election and glorification as this place doth wherein now we are trauailing for the holy Apostle in this golden chaine of Saluation doth in such sort knit our effectuall Calling with our Election and Glorification that the Christian vpon earth may euidently see what God in the heauens hath decreed toward him we haue spoken of the first two lincks of the Chaine Prescience and Predestination now we proceed to speake of the third to wit our Calling Where first of all for our greater comfort let vs stand The prerogatiues of a Christian are farre more honourable than any that worldlings can claime and consider how great and glorious are the benefits which God hath bestowed on the Christian before time the Lord hath chosen him after time the Lord will glorifie him in time the Lord doth can and iustifie him Worldlings also haue their owne prerogatiues wherin they place their glory those among them that haue most ample and ancient inheritances are counted most honourable but thou vvho art named a Christian if thou be so indeede looke to thine owne priuiledges and thou shalt see that the glorie of a Christian doth far exceed the glorie of the most honorable Worldling as the Psalmist spake of Ierusalem so may wee of the Christian Glorious things are spoken of thee O thou man Psal 87. 3. of God Election is the first and most auncient charter of the The most sure and auncient Charters of a Christian to his inheritance right of Gods Children to their Fathers inheritance Calling is the second by it we are knowne to be the Sonnes of God and our Election secret in it selfe is manifested to vs and others Iustification is the third by it wee are infest in Iesus Christ and made partakers of all that is his Glorification is the last by it wee are entred heyres to our Father and fully possessed in his inheritance No King vpon earth can produce so auncient a right to his Crowne though vvith the Egyptian thou shouldest reckon thy beginning so many yeares before the creation of the world yet canst thou not match the Christian hee hath the most auncient charter of the most ample inheritance neither can any man vpon earth be knowne his Fathers heyre vpon such sufficient warrand as the Christian for in the regeneration the Father communicateth to him his Image his Nature his Spirit whereby he beginneth from feeling to call God his Father and in life and manners to resemble him No freeholder so surely infest in his lands nor hath receiued so many confirmations thereupon as the Christian iustified who vpon his gift of righteousnesse and life hath also receiued the earnest the pledge the scale and the witnesse of the great King And last of all the Christian shall be entred to the full possession of his Fathers inheritance vvith such ioy and triumph in the glorious assembly of the Saints as the like was neuer seene in the world no not in Ierusalem that day wherein Salomon entred heyre to his Father Dauid then the earth rang for ioy but nothing comparable to that ioy wherewith the heauens shall ring when all the Sonnes of God shall be caught from the earth into the ayre to meet the Lord Iesus and to be inuested in the Kingdome of their Father But now wee are to speake of this Calling wherein consists all our comfort for it is the middle lincke of this indiuisible Calling is the first manifestation of our Election and forerunner of our Glorification Chaine he that hath it is sure of both the ends Our Calling is the first manifestation of our secret Election and it is a sure forerunner of our Glorification being in effect the voyce of GOD fore-telling vs that he will glorifie vs. As the best way in a maine land to finde the sea is to walke by a riuer
to our comfort Iesus is already risen therefore we are not in our sinnes As for his exaltation the Apostle saith hee sits at the Of Christs exaltation at the right hand of God right hand of God to speake properly the Lord who is a Spirit hath neyther right hand nor left but by these borrowed speeches the Lord who dwelleth in light inaccessible to whom wee cannot ascend by our selues that wee should know him descends vnto vs and speakes of his vnspeakeable Maiestie vnto vs in such manner as wee are best able to conceiue it so that when eyes and eares and hands are ascribed to the Lord wee are to thinke these hee hath per Papists blasphemous who set out the maiestie of God in the similitude of a corruptible man Deut. 4. 15. effectum non per naturam And this may rebuke that bould blasphemie of the Papists who presume to paint the incomprehensible Maiestie of God vnder the similitude of an aged and worne creature expresly contrary to Gods commandement In that day saith the Lord that I spake vnto thee out of the mountaine thou heardest a voyce but saw no Image beware therefore thou make none and in many places is the same presumption condemned by the Prophets Where if they excuse themselues that they paint the Lord Their fact not warranted by any appairtion of the diuine maiestie in the shape of man in such a similitude as hee appeared vnto Daniel and no other-way I answere first this is false for sometime which is horrible to speake they paint him in the shape of an humane body hauing three heads but albeit it were true which they say yet doth it not excuse them for the Lords extraordinary facts are not to be vsed as vvarrants to breake his ordinary and eternall Commaundements neyther doth it any more excuse them than that deed of the Lord whereby hee caused the Israelites to take from the Egyptians their siluer gold and Iewels which they neuer rendred can excuse them that doe borrow steale and robbe from others but neuer restore But howeuer they excuse themselues as long as the word They are conuinced by the Apostle of Idolatry Heb. 1. 11. of the Apostle stands true they shall not rubb off them the blot of idolatry they turne the glory of the incorruptible God into the similitude of a corruptible man The Maiestie of God is eternall the heauens waxe olde but hee remaines the same why then do they paint him vnder the similitude of a worne creature weakened by the length of dayes The Iesuites of Rhemes conuinced of darknesse are ashamed of the light that shines in this place of Scripture and passe by it without an answer they excuse the making of the Image of Christ and of his Saints but speake not one word to defend the grosse Idolatry wherby they turne the glory of the inuisible God into the image of a corruptible man It had beene good for them they had beene as dumbe in the defence of the rest of their abhominations as they are in this This speech therefore to sit at the right hand of God The sitting of Christ at Gods right hand imports his high honour and dignity 1 King 2. 19. is a borrowed speech the Metaphor being taken from Kings who vse to set on their right hand those whom they honour most as Salomon did his mother Bathsheba and so the phrase vvill import that high honour and dignitie whereunto Christ Iesus as man is exalted being crowned with glory both aboue Angels and man This right hand of God whereat Christ sits is expounded Errour of Vbiquitaries improued by other places of Scripture to be the high and heauenly places which serueth to improue that paralogisme of the Vbiquitaries who will haue Christs naturall bodie to be in euery place because the right hand of GOD is in euery place It is true indeed Christ sits at thâ— right hand of Heb 1. 3. Ephes 1. 20. God but so that he sits in the high and heauenly places The right hand of GOD that is the power and glorie of GOD stretches throughout the whole world but wee are plainly taught that the place of the residence of Christ Iesus the man is in the heauenly places and not in earthly places in the high places to which he is ascended and not in the low places in which wee soiourne for the heauens most contayne Acts 3. 21. him vntill the day of refreshment come And makes request also for vs. Christ our Lord hath entred Christ makes request for vs in heauen into heauen not to enioy for himselfe a blessed life only but to appeare in the presence of God for vs. As the high Priest when he entred into the most holy place had grauen in stones vpon his breast the names of the twelue tribes of Israel so the Lord Iesus presents to his father the names of all his elect that by the merit of his death he may procure mercy vnto them Here againe wee are taught that Iesus Christ is described No Mediator of intercession but Iesus Christ to vs in holy Scripture as our mediator of intercession and that there is no other beside him recommended vnto vs. In al the old testament no prayer is made to Henoch Moses nor Eliah who ended their dayes not after the common course of men no prayer to Abraham albeit hee was the Father of the faithfull yea no prayer to Cherubin nor Seraphin though now the Apostate Church of Rome haue made as many aduocates for vs in heauen as there are Saints departed and hath framed particular prayers vnto them and which is more ridiculous hath parted among them the patrocinie of sundry sorts of sicknesse and diseases It is true indeed that the Saints which are departed haue Saints departed haue their owne desires which they craue to be fulfilled but knowes not our necessities not as yet all their desires fulfilled and shall not be perfected without vs wherefore also it is that they long for the full gathering together of the Saints and for the restitution of their bodies and for the last day of iudgement but that they know the particular troubles of Gods children our greatest troubles being inward tentations and wrestlings of conscience neither knowne to man nor Angell but only to God who is the searcher of the heart or that we can in faith vse them as mediators vnto God for vs wee iustly deny it Where if they take them vnto their common refuge that ther is but one mediator of redemption but many mediators of intercession to this wee answere that in the same place wherin the Apostle saith there is one mediatour betweene God 1 Tim. 2. 5. and man the subiect whereof he entreats is Prayer so that euen in prayer he will haue vs to acknowledge no mediator of intercession but Iesus Christ And beside this Augustine doth so desine a mediator of A Mediator of intercession as he
Disciples condemned and iudged worthy of stripes stand as so many examples to confirme vs that we faint not when we are condemned of men yea with the Apostle we must learne to passe little for mans iudgement and striue in a good conscience to be approued of God for sure the Lord will not peruert iudgement it is farre from the Iudge of all the world to doe vnrighteously he will at the last plead the cause of his Seruants and bring their righteousnesse to light This condemnation then from which wee are deliuered But from the condemnatory sentence of God is the sentence of God th righteous Iudge by which finding man guiltie of sinne for sinne he adiudgeth him vnto eternall damnation from this all they who are in Christ are deliuered He that beleeueth in him who sent Iohn 5. 24. mee hath euerlasting life and shall not come into condemnation but hath passed from death to life In this condemnation Three sundry times the Lord keepes against the wicked in the processe of their condemnation Psal 50. 5. the Lord proceeds at three sundry dyats against the wicked First he condemneth them in the Court of Conscience Next in the day of their particular iudgement Thirdly in the day of generall Iudgement First I say the Lord holdeth a Iustice Court against the wicked in his owne Conscience For the Lord iudgeth the righteous and him that contemnâ—th God euery day After 1 The first is kept against them in the Iustice Court of their owne Conscience sinne committed by him there ariseth in his Conscience accusing thoughts and there is a sentence within him giuen out against him The Apostle speakes it of Heretikes one sort of vvicked men and is it true in them all they sinne being damned of their owne selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselues Iudgement is giuen out against themselues which sentence albeit euery wicked man doe not marke the voyce of their disordered affections sometime being so loud that they heare not the condemnatorie voyce of their Conscience so clearely as it is pronounced yet doe they heare as much as makes them inexcusable and breedes in them a certaine feare and terrour which is but a fore-runner of a more fearefull iudgement to come which howsoeuer in time of their securitie they labour to smoother and quench by externall delights yet at the length affection shall be silenced and Conscience shall pronounce sentence against them with so shrill a voyce that their deafest care shall heare it This I haue marked that we may learne not to esteeme lightly the Iudgement of our Conscience but that so oft as wee are condemned by it wee may make our refuge to the throne of Grace to seeke mercie For if Conscience condemne 1. Ioh. 3. 20. vs God is greater then the Conscience and will much more condemne vs. Ascendat itaque homo tribunal mentis suae Aug. hom 50 si timet illud meminerit quod oportet eum ante tribunal Christi exhiberi Let therefore a man saith Augustine goe vp to the tribunall of his owne mind in time if he feare it let him remember that he must be presented before a greater tribunall The second time of iudgement which the Lord keepes 2 The second is kept against them in the houre of death against the wicked is in the houre of death wherein the Lord doth not onely repeat their former sentence of condemnation and that in a more fearefull and iudiciall manner but proceeds also to execution adiudging their bodies vntill the day of last iudgement to the prison of the graue to vnderly that curse pronounced on man for his Apostasie and condemning their spirits to be banished from the presence of God and cast into vtter darknesse Let not therfore the wicked man nourish himselfe in sinne with a vaine conceit of the delay of iudgement wherefore wilt thou put farre from thee the euill day what suppose the day of generall iudgement were not to come for many yeares is not the day of thy particular iudgement at hand vnto which thou shalt be drawne sodainely and perforce in the midst of thy deceiuing imaginations thou shalt be taken away in an houre wherein thou thought not to dye more miserable than that rich glutton who hauing stored his head with false conclusions dreaming of many dayes to come when hee had not one was that same day taken away to iudgement And this shall moue vs the more if we doe remember that such as we are in the day of death such shall wee be found in the day of iudgement In quo enim quemque Aug. epist ad Hesych inuenerit suus nouissimus dies in hoc cum comprehendet mundinouissimus dies quia qualis in die isto quisque moritur talis in die illo iudicabitur and euery man in the last day shall be iudged to be such as he is when he dyeth It would waken vs all more carefully to thinke vpon our end that so we might prepare our selues for this second dyat of iudgement But the third dyat of iudgement shall be most fearefull 3 The third dyat shall be kept against them in the day of generall iudgement when all the wicked being gathered together in one shall be condemned in that high and supreame court of iustice which the Lord shall hold vpon all that euer took life then shall the full measure of the wrath of God be powred vpon all those who are not in Christ Iesus both in soule and body they shall be punished with euerlasting perdition This iudgement shall be most equitable for when that Ancient of dayes shal sit down vpon his white throne before whose face heauen and earth shall flee away and Dan. 12. 6. when the Sea and the Earth hath rendred vp their dead then the bookes shall be opened according to which he shall Reuel 10. 8. proceed vnto iudgement And the bookes are two the This iudgemeÌ„t shall proceede by the bookes of Law and Conscience booke of the law which shewed to a man what he should doe and the booke of Conscience which shewed him what hee hath done by those shall the wicked man be iudged and he shall not be able to make exception against any of them against the booke of the law hee shall be able to speake nothing for the Commandements of the Lord are Psal 19. 9. pure and righteous altogether And as for the booke of conscience thou canst not denye it the Lord shall not iudge thee by another mans conscience but by thine owne that booke thou hast had it alway in thine owne keeping who then could falsifie it neither is any thing written in it of things thou hast done but that which thine owne hand hath written how then canst thou make any exception against it Thus the bookes being opened the iudgement shall How the wicked shall be conuicted by the booke of the Law proceede in this manner The Law shall pleade
improued pray to none but to our Father whom shall wee follow as Schoole-maisters in prayer If wee vvill be instructed of Psal 50. 15. the Lord. Call vpon â—ee in the day of thy trouble and I shall deliuer thee and thou shalt glorifie mee If wee vvill be taught by Iesus Christ after this manner saith hee shall yee pray Mat. 6. 9. Our Father which art in Heauen If yee would know how the Spirit teacheth vs to pray the Apostle here telleth you hee teacheth vs to cry Abba Father these three are one and deliuers vnto vs one truth what better Schoole-maisters to teach vs a true forme of acceptable Prayer vnto God can wee haue then these and therefore that doctrine which teacheth to pray to Angels or Saints departed must proceed from the spirit of errour for wee are here otherwise taught of God we cannot saith the Apostle call vpon him in whom we beleeue not As for the Angels wee beleeue that they are which the Saduces did not but we beleeue not in them and therefore will not pray vnto them In all the old testament we read no prayer made to Abraham albeit In all the scripture no prayer to Abraham Moses c. nor to Cherubin nor Seraphin hee was the father of the saithfull none to Isaac or Iacob or Moses or any other of the Fathers departed In a hundreth and fiftie Psalmes no prayer is made to Cherube or Seraphin though they in their Psalter of the Virgin haue turned ouer all the prayses and petitions made to the Lord into petitions to our Lady as if where Dauid saith O Lord Psal 6. 1. rebuke mee not in thine anger wee were all to say O Ladie rebuke me not in thine anger and O Lord thou art my righteousnesse Psal 4. 1. O Lady thou art my righteousnesse and so forth in the rest but wee may boldly say with Bernard libenter Bernard certè gloriosa virgo tali honore carebit the glorious Virgin is willingly content to want such honour The Angell would not suffer Iohn to prostrate before him doe it not saith hee I am but thy fellow seruant this one of those blessed spirits Reu. 19. 10. witnesses to vs in the name of all the rest that it is the will of the Saints of God in heauen that wee who are vpon earth should reserue to the Lord his owne worship and giue no part thereof to creatures yea they are offended when that honour is offered to them which is due to the Lord. Where if that common obiection be brought which Ambrose It is not in the court of heauen as in the courts of earthly kings Ambros in epist ad Rom. did obuiate in his time posse nos per istos ire ad Deum sicut comites peruenitur ad regem that men by such mediators may goe to God as they goe to Kings by those who are honorable in their courts to them we answere with him hoc est misera vâ—i excusatione this is to pretend a miserable excuse for men goe to kings by courtiers because the king is but a man ad Deum autem quem nihil latet promirendum suffragatore non opus est sed mente deuota but as for the Lord from whom nothing is hid there needs no such procutor to make him fauourable vnto vs onely there is required a deuout minde for in whatsoeuer place hee who is truely godly speakes vnto God the Lord shall answere him And lastly that the Apostle here ioyneth two words of Euery tongue and language is sanctified for prayer if we vnderstand it sundry languages Abba Father it is to teach vs that euery tongue is sanctified to the vse of Gods children and that it is lawfull for vs to pray in any language if so be wee vnderstand it but to binde people to pray in a language they vnderstand not or for him that should be the mouth of God in the exercise of diuine worship to speake to the people in a strange language which they vnderstand not is a sacrilegious tyranâ—ie That which God powred out as a curse on They are builders of Babell who speake to the people in a language they vnderstand not the first Babell that one of them vnderstood not what another said and the people knew not what the builderâ—â—raued in the second Babel is receiued as a blessing The Caldeans a fierce and cruell nation were sent against the Iewes speaking to them in a language which they vnderstood not to punish in them the contempt of the voice of God which they would not learne nor vnderstand and now the messengers of Antichrist a cruell and mercilesse people are come out speaking to the world in an vncouth language for punishment of them that receiued not the loue of the truth A faithfull seruant of the Lord had he neuer so many languages had rather speake in the Church fiue words with vnderstanding that others might be instructed than ten thousand otherwaies he is but an hireling and a false Apostle that purposely speakes to a people in a language they vnderstand not We giue thankes to God who hath deliuered vs from this most fearefull captiuitie and confusion of Babell Verse 16. The same spirit beareth witnesse with our spirits that we are the children of God ALbeit this operation of the Spirit whereby he witnesses vnto vs that wee are the Children of God be set downe in the last place yet in order of working it goes before the other for certainely vnlesse his holy spirit testifie vnto vs that God is become our father and hath made vs his children we dare not go neere him to craue good things from him The beginning of our acquaintance with GOD flowes from him herein is loue not that wee loued him first but that bee loued 1 Ioh. 4. 10. Rom. 11. 35. vâ— Who hath first giuen vnto him and he shall be recompensed We must first receiue from God some secret information of his loue and fatherly affection or euer we be able to returne vnto him the desires the words and the deedes of his louing children Here first appeareth the fatherly indulgence of the Lord The great loue of our father which hee hath shewed by sending his spirit into our harts our God towards vs we are here in a vally of death in heauines through continuall afflictions the time is not yet come wherein the Lord will communicate to vs his glorious presence to fill vs with that fulnesse of ioy which is in his face the time is not yet come wherein wee must ascend to our Father yet to keepe vs in the meane time that wee faint not the Lord hath sent downe his holy Spirit into our harts to comfort vs. O fatherly care O wonderfull loue when Israel was yet in the wildernesse the Lord sent them some of the fruits of Canaan to comfort them by the hand of Ioshua and Caleb but what was that if it be compared
his sonnes are his Heyres and yet the inheritance enioyed of many is not the lesse Neither are we to thinke this impossible for seeing the Lord hath endued the Sunne in the firmament with this propertie that albeit the light thereof be communicated vnto many yet is it not the lesse in it selfe plurium oculos pascit Aug. de verb. dom in Euan. Ioan. ser 64. tamen tanta est quanta erat illi pascuntur illa non minuitur it feedes the eyes of many they are nourished and it is not diminished may wee not much more thinke that the heauenly light communicated to many shall for all that not be impared In earthly inheritances it is so the moe be partakers of them the lesse they are but it is not so in the heauenly there needes no strife among the brethren for diuision of the inheritance for the rich portion of one shall be no preiudice to another Neyther shall vvee that are called to be the sonnes of They who were borne in the first age of the world shall not be perfected without vs. Heb. 11. 40. God in this last age of the world suffer any preiudice that many hundred yeares before vs some haue bin entred heires of that kingdome God prouiding a better thing for vs that they without vs should not be perfected Adam the first that euer was made the sonne of God by creation and afterward the first sonne of God also by regeneration together with the rest of those faithfull Patriarches that followed him hath in regard of yeares long before vs inherited the promises yet shall it not preiudge them who in the last age of the world are called to the fellowship of the faith of Christ yea hee that shall be the last borne sonne of GOD in the earth by regeneration shall also be partaker of this priuiledge of the inheritance And this should greatly encourage vs to serue our God considering that how euer many of our brethren be entred before vs whose example should confirme vs yet the portion prepared for vs shall not be the lesser There is also another difference for in the earthly inheritances In earthly inheritances the Father dyes or the sonne inherit but here the sonne must dye or else he cannot inherit Psal 102. 26. the Father must first die before the sonne come to the full possession thereof but in the heauenly we our selues must die that we may possesse the inheritance For our Father is the auncient of dayes the heauens are the works of his hands they shall perish but hee doth remaine they shall waxe olde as doth a garment but he is the same and his yeares shall not faile He is the Father of eternity in whom there cannot fall so much as a shadow of change farre lesse is he subiect to death but as for vs by suffering death we must enter into our kingdome we cannot see him so long as we liue nor be satisfied with his image till we awake therefore should the day of death be a ioyfull day vnto vs because it is the Psal 17. 15. day of our entrance to our inheritance Vnnaturall worldlings reioyce at the death of their Parents because by it they come to the heritage they carry merriest hearts within them when they put on their blackest garments but as for vs we should reioyce at the day of our owne death it is not the day of our sorrow as naturall men accounts it but the day of our delight in the which we enter into the fruition of our heauenly inheritance He cals vs not onely the heyres of God but annexed heyres Theophilact with Iesus Christ that so he may shew Nos grandes futuros haeredes that we are to be great heyres The Lord Iesus hath Christs twofold right to the inheritance and how in the second onely we are annexed with him a two-fold right to his Fathers inheritance one by his eternall generation and so he is the heyre of God in a manner proper and peculiar to himselfe onely the other hee hath by conquest for by the merit of his death he hath conquered eternall life for all his brethren and this right he communicates vnto vs whereby we also become heyres annexed with him in the first he admits no companion in the second he cals vs to be partakers with him And this serues vnto vs not onely for a speciall comfort How all these great mercies should prouoke vs to walke worthy of our heauenly vocation in the houre of tentation and day of death as wee marked before but should also prouoke vs to answere the heauenly vocation by a holy disposition seeing wee are the sonnes of God shall wee not resemble his image seeing wee are called to be heyres of an heauenly inheritance shall we any more minde earthly things Farre be it from vs that wee should be prophane like Esau who sould his birth-right Gen. 25. 2 Tim. 4. Phil. 3. 8. 9. for a mease of pottage or like Demas wee should forsake the fellowship of our brethren and imbrace this present world but let vs rather with the holy Apostle account all things to be but dung in respect of the excellent knowledge and fellowship of our Lord Iesus Seeing Christ must be our comfort in death when all other comforts will forsake vs let vs make him our ioy and pleasure in life that so both in life and death he may bean aduantage vnto vs for these things for which miserable worldlings forsake their God shall in the end forsake them Let a couetous man see in the houre of his death those treasures of gold and siluer which he sought in his life more than God and they shall be no more pleasure to him than was those thirty peeces of siluer to Iudaâ— vvhich hee tooke in exchange of Iesus Christ Present a spoonefull of Wine to the drunkard whose belly was his God in his life time and hee shall not be able to receiue it Let the harlot stand at that time in the sight of the whoremonger she may encrease his sorrow and terrifie his conscience but shall not render him comfort Yet these are the strange Gods after which most part of the world goes a whooring but let vs not cast in our portion among them we are partakers of the heauenly vocation called to be the sonnes and daughters of the liuing God blessed shall we be if we walke worthy of our calling For Sathans silly offers are not to be compared to these high mercies wherunto God hath called vs in Christ Ioh. 14. 15. Heb. 2. 11. Math. 17. 5. For we see here whereunto we are called by adoption we are made the sonnes of God and brethren of Christ of rebels we are made the seruants of God yea more than that the friends of God hence forth call I not you seruants but friends yea more than friends he hath made vs brethren he that sanctifieth and they who are sanctified are all
to come giues his iudgement here of both thus much after reasoning I conclude or after iust reckoning this is the summe which I collect and gather here then are two circumstances which greatly amplifies his purpose one that hee sets not downe this as an vncertaine opinion but as a most sure conclusion gathered out of good reason And againe that it is the conclusion of such a one as by experience knew both what experience the Apostle had of our present suffering hee telleth vs 2 Cor. 11. what experience he had of the glory to be reuealed he tels vs 2 Cor. 12. so that his words wee are to consider this way let other men count and reckon as they will this is my reckoning who haue proued them both there is no comparison betweene them What knowledge hee had of the weight of our present sufferings he tels you by a three-fold vniuersalitie first that he had suffered all kinde of crosses hunger thirst colde nakednesse rods stonings imprisonings secondly that he suffered in all places in the sea in the land in the Citie in the wildernesse where euer he came to preach the Gospell there was he persecuted by some one sort of trouble or other thirdly that hee suffered of all sorts of persons both of the Gentiles and of his owne nation both of open enemies and of false brethren Againe as for his experience of the glory to be reuealed hee tels you how he was taken vp into Paradise and there heard such words as cannot be reuealed This conclusion therefore is the more The one he tasted in his iourney from Ierusalem to Illiricum the other in his iourney from earth to heauen to be esteemed of vs because hee who giues out this iudgement of the excellencie of the one aboue the other is such a one as had experience of them both hee made a iourney on earth from Ierusalem to Illiricum all which way preaching the Gospell hee suffered many afflictions he made another iourney from earth to heauen whether in the body or out of the body hee could not tâ—ll and there he saw that inutterable glory and comparing with himselfe these two together hee giues out this for a finall sentence that all our present afflictions are but light in respect of that infinite weight of glory to be reuealed As for worldlings we are not to stand vpon their testimonie for as hee cannot giue out right sentence between two parties that heares not both their causes so cannot the worldling who knowes something both of the pleasures and sorrowes of this life but nothing of the ioyes which are to come consider how farre the life to come is to be preferred before this and therefore albeit in the conclusions of his heart he giue out sentence in fauour of the life present wee are not to regard it because he hath not heard nor considered that which tends to the commendation of the other Wee see then here how that our strength in trouble is How the certaintie of the glory to come mittigates our present trouble greatly encreased by the sight at least by the certainty of that glory which will be the end of our trouble this sight made the Apostle count light of his present sufferings let Stephen haue his eyes in prayer to see the Heauens opened and Iesus standing at the right hand of God and he shal not be moued with the stones which the Iewes violently throw at him let Moses see him who is inuisible and he shall not feare Pharaoh let him see that recompence of reward and he shal be better contented to suffer rebuke with the people of God than to enioy the treasures of Egypt this is that which made the Martyres stand exulting reioycing euen then when Infidels tormented their bodies If they had been in the body they had felt the paine and it had disquieted them nunc vero non mirum si exules a corpore dolores non sentiant Ber. in Cant. ser 61. corporis but now no meruaile that being out of the body they felt not the dolors of the body and where thinke yee was then the soule of the Martyr certainely in a sure place euen in Petra in the rocke inuincible in the bowels of Christ non sua sentit dum Christi vulner a intuetur he feeleth not his owne wounds while as stedfastly hee sixeth his eyes vpon the wounds of Christ neither will he be afraid for the losse of this life who hath laid hold vpon eternall life and is made sure of a better Let vs therefore pray vnto God diligently that our eyes It should make vs despise both the threatnings allurements of men may be opened to see the riches of that glorious inheritance that as wee speake and heare of it so in like manner wee may see and feele it for the sight thereof makes all trouble easie yea causeth the bitternesse of death to passe away if the world threaten vs with her terrours let vs remember they are not comparable to Gods terrours let vs Mat. 10. â—8 not feare them who killeth the body and are able to doe no more but let vs feare him who is able to cast both soule and body into hell fire Mâ—naâ—ur homo carcerem Dâ—us gehennam for vvhat comparison is here vvhen a man threatens thee with prison and God threatens thee with hell And if againe the world promise reward and allure vs with her pleasures let vs remember they are not comparable to Gods pleasures In all such tentations wherein wee shall be solicited to loose a good conscience for the gaine or glory of the world let vs answere our tempters as those forty Martyres answered the Emperours deputie who by promising many rewards would haue entised them to make Apostasie from Iesus Christ putas ne te tantum posse dâ—re quantum cripere contendis thinke yee said they that yee are able to giue vs Men cannot giue vs so much as they would take from vs. so much as yee would take from vs non â—ccipimus honorem vnde nobis nascetur ignominia wee will none of that honour out of which ignomie and shame shall arise vnto vs a worthie answere indeede for though we should gaine the whole world and loose our owne soule what recompence can that be vnto vs Afflictions The Apostle commonly by two names expresseth How afflictions are Gods wine-presse to the godly to presse out and make manifest his grace in them our troubles sometime hee cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first name they receiue in regard of the malice of our persecuters who presse vs and are vnto the Godly the wine-presse of God to presse out that sap and iuice of grace which is in them which how euer they doe for the worst the Lord turnes it vnto the best making thereby that grace which lurked in them before manifest vnto others like vnto the good vvine berryes of
should prefer the Lord aboue all his creatures toward our God shall wee not honour him as our Father who hath called vs his Sonnes shall wee any more set any of his creatures in our affection before him who hath set vs in his heart aboue all his creatures Alas how pittifull is the folly of man who being ignorant of God goeth doting after the creature as though the workes of his hands were more to be loued than himselfe or as if there were more beautie or vertue in the creature than in him who made it true indeede they haue their owne beautie Pulchrum coelum pulchra terra sed pulchrior quifecit illa the heauen is beautifull the earth is beautifull but more beautifull is he that made them the greatest goodnesse of the creature is but the smallest sparke of that goodnesse which is in the Creator Verse 20. Because the Creature is subiect vnto vanitie not of it owne will but by reason of him who hath subdued it vnder hope THe Apostle hauing set downe in the former The first reason of the feruent desire of the creature is taken from their present hard and euill estate Verse a proposition of that feruent desire whereby the creature waites for reuelation of the sonnes of God assigneth now two reasons of their desire the first contained in this verse is taken from the present euill estate of the creature which now is subiect to vanitie This vanitie as we take it is opponed to that originall integritie wherewith the creature was indued in the beginning and it consists in these two first that the curse of God is laid on the creature for the sinne of man secondly that the creature is abused contrary to the owne will which is also a consequent of the curse As for the first the curse of God inflicted vpon the creature The creature is subiect to a two-fold vanitie for a punishment of man hath spoiled the creature of original beauty original vertue the heauens now are beautifull but nothing so beautifull as they were by the first creation the earth also is spotted like the face of a woman once By the curse they are spoiled of originall beauty and vertue beautifull but now deformed with scabs of leprosie with thistles thornes much barren wildernesse which are the sensible effects of Gods curse vpon it They haue in like manner lost much of their originall vertue though the creature in the owne kind intend it selfe to produce those effects which it might haue done by the first creation yet it is restrained subdued by a superiour power The neerer the Sun drawes to the end of his daily course the lesse is his strength for wee see the Sun in the euening decayes in heat so it is the longer by reuolution he turnes about in his spheere he waxes alway the weaker and to vse the similitude of the holy Spirit as a garment the older it groweth becomes the lesse beautifull the lesse able to warme him who weares it so the creatures by continuance of yeares decreaseth in beauty and vertue The sinne of man hath brought this curse vpon the And as sin encreases so the curse increases creature and the daily encrease of mans sinne makes a daily encrease of the curse The first man that sinned was Adam and for his sake God cursed the earth the second notorious sinner we read of was Cain and for his sake God cursed the earth the second time and albeit the Lord doth not alway tell in expresse words how euery abhominable sinner that hath succeeded Cain hath in like manner drawne on a new curse vpon the creature yet that one serueth for all to teach vs that as sinne growes so growes the curse and the multiplication of the curse brings with it a daily diminution of that originall vertue and beautie which the creature had in the beginning The other part of this vanitie is the abuse of the creature which is threefold first concerning God secondly concerning The other part of the vanitie is a threefold abuse of the creature the godly and thirdly concerning the wicked Concerning God this is a fearefull abuse that the creature which God made for his glory is abused to his dishonour as when the Iewes tooke the gold and siluer which God gaue them and made vp of it Baal to themselues or when the Persians Concerning God worshipped the Sunne and the Egiptians beasts insteade of God for this vanitie and bondage the creatures in their owne kinde they sigh and grone complayning they should be abused to another end then that whereunto the Lord did make them and whereat by their naturall inclination they would be also themselues Secondly the creature is abused as concerning the godly vvhen they are compelled to doe euill to those to whom Concerning the godly they vvould doe good for euery creature in the owne kinde is naturally bent to be a comfortable instrument and a seruant to the seruant of GOD but otherwise vvhere the fire is forced to burne them or the vvater to choke them or that they are in any such sort abused by the wicked to trouble the seruants of GOD it is against their will a vanitie and seruitude vvhereof they faine would be deliuered And thirdly the creatures are abused when they are compelled to serue the wicked rebels and enemies of God sore Concerning the wicked whom against their will they serue against their will The Sunne is weary of shining to the wicked who hauing their eyes open to see the workes of God had neuer their hearts nor mouthes open to glorifie him the Earth in like manner is wearied with the heauie burthen of sinne which daily encreases vpon her shee cryes vnto God and desires to be releeued of this bondage yea if the Lord did not restraine her she would open her mouth and swallow the wicked as she did Corah Dathan and Abiram and in very deed when once the creature shall be set at libertie and no superiour power shall hold them vnder this seruitude then shall the creatures declare that they serued the wicked sore against their will for no creature shall render any more seruice vnto them the Sunne shall shine no more vpon them the Earth shall beare them no longer and the water shall not giue so much as one drop out of her treasures to refresh them To cleare this out of that one temporall iudgement inflicted The creatures being restored to the libertie shall all concur to plague the wicked vpon the stiffe-necked Egiptians we may take some notice how fearefull that last and vniuersall wrath shall be that shall be powred out vpon all the wicked being assembled into one Out of the third heauen came his Angell to fight against them and slew their first borne In the second heauen the Sunne withdrew his countenance from them as from a people of darknesse not worthie of his light In the third heauen the elements by course
shall be translated in that day Where first wee haue to see what creature this is which shall be deliuered and secondly what the deliuerance is The word creature is a generall name of all the workes of God but here it is put for those creatures which being made by God for man were hurt by the fall of man and shall be restored with him And so What creatures shall be restored vnder this name wee comprise not reprobate Angels and men neither those excrements of Nature which are bred of doung and corruption neither thornes thistles or such like vvhich are the fruits of Gods curse vpon the creature for our sinne and are in that day to be destroyed not restored but by the creature wee vnderstand the heauens and earth vvith the rest of the elements and vvorkes of God therein contayned made for the glory of God and the vse of man And this is to declare that excellent deliuerance vvee Iesus the restorer heales euery wound that Sathan hath inflicted vpon man haue by Iesus Christ there is no wound which Sathan hath giuen man by sinne but the Lord Iesus by his grace shall cure it hee shall not onely purge our soules from all sinne and deliuer our bodies from the power of the graue and corruption but shall deliuer the creatures our seruants from that curse which our sinnes brought vpon them To make this yet more cleare wee are to know that there are three obiects of Sathans malice The first is God and his glory the second is man and his saluation the third is the creature made for Gods glory and mans good The principall obiect of Sathans malice is God and his glory hee hates the Three obiects of Sathans malice first God secondly man thirdly the creature Lord vvith a deadly and irreconcilable hatred so that if it lay in his power hee would vndoe that most high and holy Maiestie but because rage as hee will hee cannot impaire his sacred Maiestie he turnes him to the secondarie obiect which is man and troubles him by all meanes not so much for mans owne cause as for the Lords whose glory he seekes to deface that shines in man And if here also he cannot preuaile by reason that the Lord hath made a hedge round about man he turnes him to the third obiect of his malice which is the creature against which he is so insatiable that if he can be licensed to doe no more yet doth hee esteeme it some pleasure to him to get leaue to enter into Swine that he may destroy them and this he doth not that hee accounts a beast his pray for all the beasts of the earth cannot satisfie this roaring Lyon but that destroying the creature he may driue man to impatience and prouoke him to blaspheme the Lord as by these same meanes he made the Gadarens murmure against Iesus Christ and put him out of their land and this hath beene the course of Sathan euer since the beginning But blessed be the Lord our God who ouer-shootes Sathan God ouershooteth Sathan in all his machinations and all his intentions that same man vvhom Sathan wounded hath the Lord restored and shall set his image more glorious in him than it was before and those creatures which Sathan defaced for the hatred he carryeth to Gods glory and mans good the Lord shall restore againe the glory of God encreaseth as it is impugned euery new declaration of Sathans malice shall end in a new declaration of Gods glory neither is that enemie able to giue a wound to any of Gods children but the Lord shall make it whole and shall at the length confound Sathan by his owne meanes And here because it is commonly demaunded vnto what To what vse the creatures will serue in the day of restitution wee shall know best when we see it vse can these creatures serue in that day seeing we shall haue no neede of the Sunne nor of other naturall meanes whereby now our life is preserued To this I answere that if the Lord will haue these workes of his hands to continue and stand as euerlasting monuments of his goodnesse and witnesses in their kinde of his glory who is it that can contradict it It is enough for vs that we know they shall be deliuered and transchanged into a more glorious estate but for what â—se we shall best know in that day when we shall see it in the meane time reuerencing the Lords dispensation let vs rather endeauour to be partakers of that glory than curiously to moue thorny and vnprofitable questions concerning it Now as for the manner of their deliuerance Seeing the Apostle saith that the heauens shall passe away with a noise How the Apostle saith the creatures shall be deliuered seeing the Psalmist saith they shall perish and the elements shal melt with heate and the earth with the workes therein shall be burnt vp with fire and seeing the Psalmist saith they shal be deliuered This doubt shall easily be loosed if Scripture be made interpreter of Scripture The Psalmist in that same place expones the word of perishing by the word of changing what this changing shall be the Apostle here makes it manifest while hee cals it the deliuering of them from one estate into another so that wee are not to thinke that they shall perish as concerning their substance but as concerning those qualities of vanitie seruitude and impotencie whereunto they haue beene subiected by the fall of man As siluer and gold is changed by the fire the drosse perisheth but the substance remayneth so shall these creatures be changed in that day for which cause also they are called new heauens and new earth Reu. 21. And out of this we may perceiue the necessitie of that exhortation Seeing the glory of that kingdome requireth that the creature bee changed how much more should we be changed giuen vnto vs by the holy Apostle Seeing therefore that all these things must be dissolued what manner of persons ought we to be in holy conuersation and godlinesse seeing the simplest seruant who shall haue any place in that kingdome must be changed and receiue a new liuerie how much more ought we our selues to be changed who are the sonnes and heyres of that kingdome let vs not deceiue our selues no vncleane thing can enter into that heauenly Ierusalem without sanctification we cannot see the Lord vnlesse we be 2 Pet. 3. 11. purged from our drosse and purified and fined by the spirit of the Lord we shall not dwell in those new heauens wherein dwels righteousnesse Verse 22. For wee know that euery creature groneth with vs also and trauaileth in paine together vnto this present THe Apostle in this Verse concludes this purpose The same purpose further amplified by gâ—oning and sighing of the creature with some amplification thereof for hee ascribes to the creature a groning with vs and a trauailing together in paine vvhereby hee doth yet
with tentations on the right hand and on the left vt quatuor angulis Gregor Moral pulsata domus aliqua ex parte ruinam saciat that the house being shaken at all the soure corners may fall downe in one part or other no rest nor quietnes for vs in this habitation terrours within fightings without Propter quod vno conâ—ilio Act. 20. 19. migrandum est Christianis for the which it is best for vs vvith one aduice to conclude that wee vvill remoue and in the meane time send vp our complaint to our Father in heauen as the Gibionites did to Ioshua shewing him how vve Ioshua 10. 6. are besieged and enuironed for his sake and praying him to come with hast and help vs. Waiting for the Adoption Now followeth the other effect The other effect the spirit works in vs iâ— a waiting for deliuerance of the Spirit for hee not onely causeth vs as we haue heard to sigh and mourne for our present miseries but also comforts vs with the hope and expectation of deliuerance though in this life vve haue trouble yet haue we no trouble vvithout comfort Blessed be God who comforts vs in all our 2 Cor. 1. 3. 4. tribulations and beside that vvhich vve presently haue it is yet much more vvhich vvee looke for The men of this vvorld haue no ioy vvithout sorrow euen in laughter their Proâ— 24. 13. heart is sorrowfull pretend what they will in their countenance there is a heauinesse in their conscience arising of the vveight of sinne but it is far otherwise vvith the godly for euen in mourning they doe reioyce and vnder greatest heauinesse they carry a liuely hope of ioyfull deliuerance Againe wee are to marke that the godly are described The day of death and day of resurrection earnestly waited for by the godly in holy Scripture to be such as doe not liue content with their present estate but waites and longs for a better and specially there are two dayes for which the Children of GOD are said to waite the first the day of death wherein they goe to the Lord the second the day of appearing wherein the Lord shall come vnto them they soiourne in the body more weary of it then Dauid was of his dwelling in the tents of Kedar they wait with patient Iob till the day of their change come and doe desire with the Apostle to be Iob. 14. 14. dissolued that they may be with Christ they pray for it so oft as they vse that petition Let thy kingdome come seeking Mat. 6. 10. Luke 11. 3. death so farre as it is a meanes to abolish sinne vtterly that Christ their King may alone raigne in them but as for the wicked the remembrance of death is terrible vnto them and in their thought they put it far from them and when it comes it comes vpon them vnlooked for As Iehu furiously Death comes on the wicked as Iehu came on Iehoram came vpon Iehoram and hee made vvith all his speed to his chariot thinking to flye away but in vaine for the arrow of Iehu ouertooke him so death comes vpon the wicked 2 King 9. 23. 24 in a day and place wherein they looked not for it and they being terrified with it runnes with all the speede they can to their chariots that is to their refuges of vanity but the dart of death surely ouer-takes them Miserable are they vvhose comfort standeth rather in an vncertaine delay of death than in any certaintie vvhich they haue of eternall life But let vs be prepared for it as the good Israelites of We should not soiourne in the body like Ionas in the sides of the sâ—â—p but like Abraham in the doore of the tabernacle Exod. 12. 11. Gen. 18. 1. 1 King 19. 9. God with our loynes girded vp and our staues in our hands ready to take our iourney from Egypt to Canaan vvhensoeuer the Lord our God shall command vs. As fowles desirous to flye stretch ouâ— their vvings so should man desirous to be with the Lord stretch out his affections toward the heauens Abraham sat in the doore of his Tabernacle when the Angell appeared vnto him Elias came out to the mouth of his Caue when the Lord appeared to him and we must also reioyce to come out of the caue and tabernacle of this vvretched body if vve would meet vvith the Lord yea euen while as wee dwell in the body if in our affection vve come not out and stand as it were in the doore of our tabernacle but like Ionas sleeping in the sides of the ship Ionas 1. 5. we lye downe in the hollow of our heart sleeping in carelesse securitie it is not possible that the Lord can be familiar with vs. The other day for which the godly are said to wait is the The day of Christs second comming longed for 1 Cor. 1. 7. Phil. 3. day of Christs second comming The Apostle giues this as a token of the rich grace of God bestowed on the Corinthians that they waited for the appearance of Christ and to the Philippians he saith our coÌ„uersation is in heauen from whence we looke for our Sauiour the Lord Iesus yea he giues it out as a marke of all those who are to be glorified when hee saith 2 Tim. 4. 8. there is laid vp for mee a crowne of righteousnes and not for me onely but for all them who loue Christs second appearing And Heb. 9. 28. againe Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation These and many moe places proues that there is great As the Iewes waited for the yeere of Iubilie so should we for the day of Christ but alas few doe so Reu. 22. 20. scarcitie of Faith and spirituall grace in this generation there being so few that vnfainedly longs for the day of his appearance suppose euery man in word mumble vp that petition let thy kingdome come yet are they few who when Iesus testifieth surely I come quickly can in truth answer with the godly Amen euen so come Lord Iesus and all because we are neithe wearier of our present miserie nor certaine of that glorious deliuerance to come otherwise we would long for it and reioyce at the smallest appearance thereof The woman with child reckons her time as neere as shee can and albeit others haue no minde of it yet is it alway in her remembrance because that then she hopes for deliuerance Among the Iewes as the day of their Iubilie drawes neere Leuit. 25. 10. so the ioy of them that were in prison encreased being assured that then they were to be releeued and should not wee much more reioyce the neerer that the day of our eternall Iubilie draweth vnto vs wherein all teares shall be wiped away from our eyes and sorrow and mourning shall flye away for euer
of our hearts vncleane cogitations and affections whereby we haue trode in the filth of sinne before we pray for those are neuer lawfull but most vnlawfull in the time of prayer As for worldly cogitations they are sometimes lawfull but neuer in the time of prayer As Abraham vsed his Asses to serue him for his iourney but when he came to Mount Moriah the place of the vvorship he left them at the foote of the hill so the thoughts of the vvorld are sometime tollerable if we vse them as seruants to carry vs through in our iourney from the earth to heauen but we must not take them with vs into the holy place wherein the Lord is to be worshipped To help vs to the preparation before prayer let vs consider Motiues to preparation first that he to whom we speake is the Father of light and we are by nature but the children of darknes call therfore vpon him in the sinceritie and vprightnesse of thine heart for he loues truth in the inward affections Secondly he is the Father of glory come therefore before him with feare and reuerence for thou art but dust and ashes Thirdly hee is the Father of mercy repent thee therefore of thy sinnes and then draw neere vvith a true heart in assurance of Faith The second thing requisit is attention in Prayer the Lord 2 That there be attention in Prayer to whom we speake is the searcher of the heart and therefore we should beware that wee speake nothing to him with our mouth which our heart hath not conceiued For it is a great mockerie to the Lord to desire him to consider those petitions vvhich wee haue not considered our selues we scarcely heare what we say our selues and how then shall we craue the Lord may heare vs We finde by experience that it is not an easie thing to gather together in one and keepe vnited the powers of our soule in prayer vnto God Sathan knowes that the gathering of our forces is the weakening of his kingdome and that then we are strongest when vve are most feruent in prayer and therefore doth hee labour all that hee can to slacke the earnestnesse of our affection and so to make vs more remisse in prayer by stealing into our hearts if not a prophane at least an impertinent cogitation so that vnlesse wee fight without ceasing against the incursion of our enemie like Abraham driuing away the rauening birds from his sacrifice vnlesse vve expell them speedily as oft as they come vpon vs it is not possible that wee can entertaine conference with God by prayer And thirdly after thy prayer thou shouldst come away with reuerent thanksgiuing It is the fault of many carelesse 3 That after prayer there be thanksgiuing to God vvorshippers they goe vnto God as men goe to a Well to refresh them when they are thirstie they go to it and their face toward it but being refreshed they returne with their backe vpon it euen so doe they sit downe to their prayers without preparation powre them out without attention and deuotion and when they haue done goes away without reuerent thanksgiuing whereas indeed euery accesse to God by prayer should kindle in our hearts a new affection toward him if we consider that when vve pray and gets any accesse so oft are we confirmed in this that he vvho hath the keyes of the house of Dauid and opens and no man shuts hath opened to vs an entrance to the throne of grace vvhich shall neuer be closed againe vpon vs whereof there should arise in our hearts a dayly encrease of ioy vvhich should make vs to abound in thanksgiuing Makes request for the Saints Wee haue further to learne The curse of Moab is vpon prophane men they pray and preuailes not that none are partakers of the grace of Prayer but men sanctified in Christ Iesus the Spirit requests for Saints not for prophane and impenitent men howsoeuer sometime they babble for themselues yet are their prayers turned into sinne The curse of Moab is vpon them they pray and preuailes not As without sanctification we cannot see God so vvithout sanctification vve cannot pray to God euery one that calles on the name of the Lord should depart from iniquitie Doe we not feele it by experience that the further we goe from our sinnes the neerer accesse we get vnto the Lord and on the contrarie doth not the Lord protest against his people the Iewes albeit yee make many prayers yet Esay 1. 15. Ierem. 7. 9. I will not heare you for your hands are full of bloud Will you steale murther and commit adulterie and come and stand before mee in this house where my name is called vpon before your eyes behold euen I see it and will for this cause cast you out of my sight But here seeing it is for Saints onely that the Spirit requests Seeing the spirit requests for Saints onely how shall we know that he requests for vs who are sinners 1 Ioh. 1. 8. vvhat shall then become of mee may the vveake Christian say who am the chiefe of all sinners To this I answere that in vs vvho are militant here vpon earth both of these are true vve are sinners and vve are Saints but in sundry respects If we say wee haue no sinne wee lye and the truth of God is not in vs. And if our aduersarie say that there is nothing in vs but sinne hee is also a lyer That therefore we may know how these are to be reconciled let vs consider that the Euangelist Saint Iohn saith hee that is borne of 1 Ioh. 5. 18. God sinneth not and in the same Epistle speaking also of men that are regenerate and borne of God he saith if wee say we haue no sinne we deceiue our selues The Apostle Saint Paul speaking of himselfe in one and the selfe same place affirmes that he did the euill which he would not and yet incontinent Rom. 7. 15. 17. hee protests that it was not hee but sinne dwelling in him The resolution of this doubt vvill arise by considering In the christian man are two men the new and the old that in the Christian man are two men the new man and the old the one the workmanship of God the other the workmanship of Sathan the one but young little weake in respect of the other like little Dauid compared to the Gyant Goliah Yet the new man vvho is weakest hath this vantage that he is daily growing whereas the other is dayly decaying the life of the new man vvaxeth stronger and stronger the life of the olde man vveaker and weaker the one tending to perfection the other vvearing to a finall destruction Now the Lord in iudging of the Christian lookes not God iudges of the Christian by the new man and not by the old to the remanents of sinne in him which are dayly decaying but to the new workmanship of his owne grace in him vvhich is daily
ex meritis nostris quod principium bonorum operum est ex nobis consummatio ex Deo To affirme that any merit vpon our part must be presupposed the prescience whereof was the cause of predestination is no other thing but to affirme that grace were giuen of our merits and that the beginning of good workes were of our selues and the consummation thereof were of God therefore saith hee the words are to be read this way more conueniently whom he fore-knew them he also predestinated to be made like vnto the image of his Sonne vt ista conformitas non sit ratio praedestinationis sed effectus that so this conformitie be not a cause of predestination but an effect But beside these this errour is conuinced by manifold Sanctification is an effect of predestination and therefore not a cause of it Ephes 1. 4. proofes of holy Scripture the Apostle saith hee hath chosen vs in Christ therefore not in our selues he saith againe that wee should be holy and without blam hee saith not he chose vs because he foresaw that wee would be holy so hee sets downe sanctification as an effect of Predestination Now it is certaine that one effect of Predestination may well be the cause of an other posterior effect as the preaching of the word is a cause of faith and faith is a certaine cause of iustification but no effect of Predestination can be cause of it Againe he saith The Lord hath saued vs and called vs with 2 Tim. 1. 9. an holy calling not according to our workes here yee see that in our calling our workes and Gods purpose are manifestly opponed so that the putting of the one is the remouing of the other thus neyther in our Election before time nor in our calling in time hath the Lord regarded our workes or foreseene rectitude of our will but the good pleasure of his owne will And I pray you what other thing could the Lord foresee The calling of God finds euery man in an euill estate Esay 48. 8. in vs than that vvhich hee foresaw in the Israelites I knew that thou art obstinate and thy neck an iron sinew and thy browe brasse I knew that thou wouldest grieuously transgresse therefore I called thee a transgressor from the wombe yet for my Names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off yea in so many places of holy Scripture doth the Lord plead the cause of his owne glory that it cannot be but a most fearefull sacriledge against so cleare a light for a man eyther in part or in whole to make his own merits a cause of saluation When the Lord called Abraham hee found him an Idolater when hee called Paul hee found him a persecuter when he called Matthew hee found him a Publican when hee called Mary he found her possessed with Diuels all that euer receiued grace stand vp as so many witnesses of his glory Not vnto vs O Lord not vnto vs but to thy name be Psal 115. 1. the praise And to these obiections which the braine of man hath Obiections of men against Gods predestination answered brought out against this truth of God to cleare themselues and charge the Lord with vnrighteousnes they are all sufficiently answered by the Apostle that the Lord by reason of his absolute authoritie ouer all his creatures hath power of the same lumpe to make one vessell of honour for to Rom. 9. 10. shew the glory of his mercy and an other vessell of dishonour to shew the glory of his iustice seeing this power is not denyed to the potter ouer his clay how dare man speak against it in the Lord ouer his creature O man who art thou that pleadect with God Woe be to him that striueth with his Maker If I dispute with thee O Lord thou art righteous how euer I iudge of thy counsell and of the manner of thy working thou art asway righteous Si non vis errare if thou Aug. in Ioan. tract 26. wilt not erre saith Augustine iudge not the Lord why one is saued the Apostle tels you I haue mercy on whom I will haue mercy Misericordia eius misericordiae causa why another Aug. Epist 59. ad Paulin is reiected Causa potest esse occulta iniusta esse non potest the cause may be secret but cannot be vniust qui infactis Dei rationem non videt infirmitatem suam considerans cur Gregor in Iob cap. 9. non videt rationem videat hee that seeth not a reason of the Lords doing let him looke to his own infirmitie and he shall see a reason why hee seeth it not The Lord hath hid euen from most wicked men the purpose of their owne reprobation till it come to the execution and then shall they receiue an answere from their owne consciences to stop their mouthes which now they will not receiue from man Euery one of the damned shall be compelled to acknowledge that the iudgement executed vpon them is righteous But now to returne to the doctrine wee haue first to obserue Predestination takes not away the second causes and meanes of saluation out of the signification of the vvord which I marked before that the Lords determinate counsell and predestination takes not away the nature properties nor necessities of secondarie causes and meanes of saluation but rather establishes them for those whom God hath appointed to saluation he hath also appointed to those meanes which may bring them vnto it It is therefore a blasphemie which is frequent in the mouthes of carnall professors if I be elected howsoeuer I liue I shall be saued and if otherwise I be a reprobate liue as I will I cannot mend it this is no other thing but Sathans diuinitie if thou be the Sonne of God Sathans diuinitie teacheth Atheists to despise the means of saluation cast thy selfe downe from the Temple thou shalt not dash thy foote against a stone as if the sonnes of God were licensed to despise the second and ordinarie meanes and not rather bound to vse them but in very deed as it is against the nature of fire to be cold so is it impossible that the elect man effectually called can reason after this manner yea the more he heares of election the more hee endeauours to make it sure by vvell doing knowing that no man can attaine to the end of our Faith which is the saluation of our soule but by the lawfull and ordinarie meanes Both temporall and spirituall blessings the Lord wil haue God giues his blessing by meanes therefore they shuld not neglect the meanes who seeke the blessing Hos 2. 21. vs to seeke them by the lawfull and ordinarie meanes the Cornes cannot serue Israel except the earth beare them the earth cannot beare them except the heauens giue raine the heauens can giue no raine except the Lord command them Therefore vvhen the
Lord promises a blessing In that day saith the Lord I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israell And that he keepes the same order in bestowing spiritual blessings we are taught by the Apostle vvhen hee saith that before vve be saued we Rom. 10. 13. must call on the name of the Lord before vve call on his name we must beleeue before we beleeue we must heare before we heare there must be preaching whereof it is euident that they who neglect and contemne the ordinary meanes of saluation do giue out a very hard sentence against themselues which is that if they so continue they doe not appertaine vnto election And againe for our further comfort wee haue here to Comfort our election before time cannot be disanulled by any creature made in time marke the certaintie and soliditie of our saluation it is neither to day nor yesterday that the Lord concluded to be mercifull vnto vs our election beganne not with our selues before the mountaines were made before the earth and the world were formed euen from euerlasting to euerlasting the Lord is our God What creature then is able to disanull that which God hath vvilled before that euer a creature was onely let vs labour that as our election is sure in it selfe so we may make it sure in vs by walking in a good conscience before the Lord and then vve shall not care what man or Angell say to the contrarie against it they are but posterior creatures and what intrest can they haue to gainesay that vvhich GOD hath done before that they vvere Happy are they vvho are rooted grounded and builded vpon this rocke no stormy waue of the Sea shall ouerturne them no rage of tentation nor power of the gates of hell shall preuaile against them Lastly vve are taught here by the holy Apostle that all Sauing grace is communicated to few therefore should be the more esteemed men are not foreknowne all are not predestinated to life otherwise there vvere not an election there is onely a certaine and definit number vvhich belong to the election of Grace a fulnesse both of Iewes and Gentiles a number not knowne to vs but knowne to the Lord not one more nor one lesse shall be partakers of saluation Many saith our Sauiour shall come from the East and from the West and shall sit with Abraham Isaac and Iacob in the kingdome of Mat. 8. 11. God hee saith not all the children of the East shall come but many shall come This should vvaken in vs a holy care so long as the calling of God continues among vs to take heed to our selues striuing to thrust in at the doore of the kingdome of heauen for it suffers violence and the violent take it the fewer there be to be receiued into the kingdome the more we should labour to be of that number Wee see So it is in nature that rarest things are most regarded that in nature things that are common were they neuer so excellent are not esteemed the Sunne because common to all is regarded of few though it be a very excellent and profitable creature but parcels of the earth possessed by men in propertie are much more remembred and regarded by those to vvhom they belong riches and honor are in greater account among men because few attaine vnto them and if vvee vvere as wise in spirituall things that grace of Christ vvhich brings saluation would be more precious and deere vnto vs because it is communicated to few The Lord giue vs grace to consider rightly of it in time To be made like to the image of the Sonne The Apostle Predestination is vnto glory by a conformitie with Christ in our present life insists not in the rest of the linckes of the Chaine hauing touched them he leaues them onely he insists in this lincke of Predestination teaching vs that hee vseth not here the vvord of Predestination generally but restraines it to Predestination vnto life as also that vvee cannot step from election to glory but by a conformitie vvith Christ vvhich is most necessarie for vs to marke for albeit there be great comfort in the consideration of Gods immutable purpose ordayning man to life as also in the consideration of that glory vvhereunto we are ordayned yet neither of them can comfort vs vnlesse vvee be sure that our life is proceeding from election to glorification by the right meanes The first and neerest end of election in regard of man Ephes 1. 4. As Christ is the life so is he the way neither can wee come to life but by the way Ioh. 14. 6. is his sanctification for the Lord hath chosen vs that vvee should be holy the second and furthest end is mans glorification The same Lord Iesus who said I am the life said in like manner I am the way and the veritie if thou wouldst be at life lye not stil in thy sinnes but rise and walke in the way and if thou knowest not the way learne it from him who is veritie Let not presumption which slayes the wicked ouertake thee they passe ouer the matter of their saluation with a wanton vvord their hearts are prophane yea they boast with their tongues that they are sure to be saued but this is a vaine reioycing for he that walkes not in the way how is it possible that he can come to the end assuredly he shal neuer come where Christ is to liue with him that vvalkes not after Christ in newnesse of life This conformitie vvith the Lord Iesus vvhereunto wee Conformitie with Christ wherein it stands are predestinated is partly in this life partly in the life to come Our conformitie in the life to come shall stand in liuing and raigning vvith Christ which is our glorification whereof he speakes hereafter Our conformitie in this life stands in liuing and suffering with Christ and of this hee speakes here to liue godly after the rule of Christ to suffer patiently after the similitude of Christ are the two parts of our present conformitie with him The Lord Iesus is giuen vs of the Father both to be a Sauiour and an example vnlesse wee make him an example to follow him in our doing and suffering he shall not be vnto vs a Sauiour Here we are to marke that the workes done by Christ in Workes done by Christ are threefold 1. personall workes of Redemption 2. Miracles 3. workes of a godly life our nature are threefold first his personall workes of Redemption as that he vvas borne of the Virgin that he suffered the cursed death of the Crosse for the expâ—ation of our sinnes that he rose the third day for our iustification that he ascended triumphantly into heauen leading captiuitie captiue Secondly his workes of miracles as that hee fasted forty dayes gaue sight to the blinde life to the dead and such
able to turne him Now from the body it is translated to the minde to expresse the straitnesse of the afflictions of the children of God out of vvhich oft-times they themselues can see no passage that which Dauid said to Ionathan As the Lord liueth there is 1 Sam. 20. 3. but one step betweene me and death so sareth it many a time with the Children of God but the Lord commeth in vvith vnlooked for deliuerance in their most desperate distresse vvhich not onely relieueth them for the present but doth confirme them for the time to come Wee receiued saith 2 Cor. 1 9. 10. the Apostle the sentence of death in our selues because wee should not trust in our selues but in God who raiseth the dead who dâ—liuered vs from so great a death and doth deliuer vs in whom we trust that he will deliuer vs. The third is Persecution The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 3 They are persecuted chased from place to place that sort of affliction by which the Children of God are persecuted and chased from one place to another the world hath neuer thought them worthy of a roome among them and therefore haue they beene forced to liue in caues and dennes and wildernesses but our comfort is that the God most familiar with his children when they are banished by men Lord hath alwaies shewed himselfe most familiar with his Children when the world hath been most hard vnto them Iacob is banished from his fathers house by the crueltie of Esau and his heauenly Father receiued him into his house comforting him by such a familiar reuelation of his presence as hee neuer had felt before so long as hee dwelt at home and Iohn being banished by Dâ—mitian into Pathmos found also the Lord reuealing himself vnto him more familiarly than he had done before What part of the world is there wherein tyrants can banish the Children of GOD from accesse to their Comforter they know that in their owne house they are strangers as Abraham vvas in Canaan the Land of his inheritance and therefore can be the better content as strangers to liue in any other part of the world Basil being threatned by Modestâ—s the Deputie of the Emperour with banishment Nihil inquiâ— horum quae Nazian de vita Basil dixisti timeo I feare none of these things whereof thou hast spoken nihil pâ—ssâ—â—ens ab exilij mâ—tu liber sum vnum hominuÌ„ cognoscens esse patriam Paradisum Omnem autem terram commune â—spicimus naturae exilium possessing nothing I am free from the feare of banishment knowing that Paradise is the onely countrey of men and the whole earth is a common place of banishment to vs all The fourth is Famine which of it own nature is one of the 4 Famine is one of Gods ordinary plagues and with it also the godly are tryed plagues of God but lesse than his other ordinary plagues of the sword pestilence therfore the Lord who best knowes the waight of his owne rods accounts three dayes of pestilence three months of the sword and three yeeres of famine equiualent Many wayes hath the Lord by which he bringeth famine vpon a people for sometime he maketh Leuit. 26. 19. the heauen aboue as brasse and the earth beneath as yron so that albeit men labour and sow yet they receiue no encrease Deu. 11. 14. sometime againe he giues in due season the first and latter raine so that the earth renders abundance but the Lord by blasting-windes or by the Cater-piller Canker-worme and Grasse-hopper doth consume them who commeth out as exacters and officers sent from God to poind Miserable are they whose gaine is to â—ncrease Famine they are Caterpillers in the Land Basil ser 1. in Auar men in their goods because with them they would not honour the Lord which I marke by the way that those vnnaturall men vvho doe what they can to encrease famine in the Land may know they are but Caterpillers scourges and roddes of the wrath of God or aâ— Basil calleth them Mâ—rcatores humanarum calumnitatem making their priuat gaine a common calamitie and vsing that as a benefite to themselues which God hath threatned as a plague to the people assuredly vnlesse they repent the Lord shall cast them at length into the fire as the roddes of his wrath But we are to know that famine which in the owne nature The Lord who changed the serpent into a flourishing rod hath changed cursed famine into a blessed crosse to his children is a curse and plague of God to the godly is changed the Lord who made the bitter waters of Mâ—rah sweet and turned a biting serpent into a flourishing rod hath changed the nature of all those euils which sinne hath brought vpon vs now they worke for our good and are become like Waspes wanting stings profitable to waken vs and exercise our faith but not able to seperate vs from the loue of God Among those famine is a great tentation Nature being impatient of the want of necessaries and therfore Sathan who picks out the time and place of tentations as may be most for his vantage tempted our blessed Sauiour when he began to vvaxe hungry It is a rare grace in want to praise the Mat. 4 3. Lord and trust in his fatherly prouidence Salomon neuer felt it yet hee knew it was a rare tentation therefore he Prou. 30. 8. prayed that the Lord would neither giue him pouertie nor riches least the one make him full and cause him deny God and the other should cause him to steale and take the name of God in vaine yet no extremitie of this tentation can separate them from the loue of God for eyther in their greatest necessities the Lord marueilously prouides for them or then strengthens them vvith patience and inward comfort to sustaine it For sometime the earth hath been as iron but the heauens How the Lord prouides in famine for his children hath ministred food to Gods people as in that barren wildernesse vvherein Israel soiourned the earth yeelded no fruit but the heauens rained downe Manna and Quailes and sometimes the heauens haue beene as brasse yet in the earth hath the Lord prouided nourishment as he did by the Rauens and the Widdow of Sarepta for Eliah and if otherwise it please the Lord by famine to inflict death vpon his children then he strengthens their spirits with the bread of life and comforts their hearts with hid Manna so that they can say to Worldlings as our Sauiour said to his Disciples I haue bread to eate that ye know not of and so no famine can Ioh. 4. 32. separate them from the loue of God Nakednesse This is also a great tentation partly for the 5 Christians tryed also with Nakednesse shame and partly for the decay of naturall life which followes it Before the Iewes crucified Christ they stripped him naked of his garments Basil makes