fed them are smitten and there is nothing belonging to them were it neuer so small but the wrath of God seased vpon it This was but a temporall and perticular iudgement yet doth it make vnto vs some representation of that vniuersall iudgement wherein all the creatures of God shall concurre and lend their helps to torment the wicked when the full cuppe of Gods wrath shall be powred out vpon them Not of the owne will This is as we said before figuratiuely spoken of the creature that it is said to haue a will For the will of the creature is no other thing but the naturall inclination of the creature and the meaning is that the creature of the owne nature is not subiect to this vanitie but that it is subdued vnder it by the superiour power of God for the sinne of man Where if it be asked how stands this with iustice that the creature which sinned not should be subiected to vanitie for the sinne of man The question is easily answered if we consider that the creatures were not made for themselues but for the vse and seruice of man and that whatsoeuer change to the worse is come vpon them is not their punishment but a part of ours If earthly Kings without violation of iustice may punish their rebels not onely in their persons but by demolition of their houses or otherwise in their goods and substance how shall we be bold to reproue the Lords doing who hauing conuinced man of a notorious treason hath not onely punished himselfe but defaced the house wherein he set him to dwell seeing hee hath violated the band of his seruice vnto God what reason is it that Gods creatures should continue in the first course of their seruice to him surely it stands with the righteous iudgement of God that his creatures should become comfortlesse seruants to man seeing man of his owne free will is become an vnprofitable servent to his God yea a wicked rebell against him And againe that the Apostle sayth the change which is made in the creature is against the will of the creature it serues greatly for our humiliation The fall of Apostate Angels was a fall by sinne but with their will and without a Tempter to allure them or without any hope that euer they shall bee restored The fall of man was also a fall by sinne of his owne free-will but not without the tempter neither without hope of recouery and restitution But the fall of the creature was neither a fall of sinne nor of their owne will but a casting of them downe against their will from their originall state yet not without hope to be deliuered Miserable in the highest degree are Apostate Angels who of their owne free-will without an exteriour tempter haue deserted their first habitation and cast themselues into remedilesse condemnation Miserable in the second degree are reprobate men who haue fallen of their owne free-will suppose prouoked by an exteriour tempter and shall neuer be pertaker of the restitution of the sonnes of God But herein hath the Lord magnified his mercy towards vs that where wee fell with Angels and reprobate men yet we are restored without them The consideration of our fall should humble vs for in it wee are worse than the creatures they haue fallen from their glory but not with their owne will we are fallen from ours and we cannot excuse our selues but it was with our will Againe the hope of our restitution should greatly comfort vs considering that the Lord hath vouchsafed that mercy vnto vs which he hath denyed vnto others Further we are taught here so oft as we are crossed by the creature not to murmure against God nor to blame the creature but to complaine vpon our selues If the heauens aboue be as brasse and the earth as iron if the sea rage and the aire waxe turbulent if the stones of the field be â—ffences whereat wee stumble and fall if the beasts wee haue bought or hyred for our vse serue vs not at our pleasure let vs not foolishly murmure against them as Balaam did vpon his Asse what meruaile they keepe no couenant with vs seeing we haue not kept couenant with our God Vnder hope Herein hath the Lord wonderfully magnified his mercy toward vs that hee hath not onely giuen to our selues a liuely hope of full deliuerance but also for our greater comfort hath extended the same toward the creature for our cause The Apostate Angels are not pertakers of this hope as we said before that restitution promised in the Gospell vvas neuer preached vnto them wee read that sometime they haue giuen this confession that Iesus is the sonne of God but they neuer sent out a petition to him for mercy for they haue receiued within themselues an irreuocable sentence of condemnation and they know certainly that mercilesse iudgement abides their wilfull and malitious Apostasie and reprobate men in like manner haue no hope of any good thing abiding them after this life and therefore vve are so much the more to magnifie Gods mercy toward vs vvho by Grace hath put a difference betweene vs and them vvhere there was none by Nature and hath not onely giuen to vs our selues a liuely hope of restitution but also for our sakes hath made the creatures that vvere cursed for our sinne pertakers of the same deliuerance with vs. Verse 21. Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God HEre followes the second reason wherefore the creature feruently desires the day of the reuelation of the sonnes of God and it is taken from that glorious estate into the vvhich the creature shall be translated in that day Where first we haue to see vvhat creature this is vvhich shall be deliuered and secondly vvhat the deliuerance is The vvord creature is a generall name of all the vvorkes of God but here it is put for those creatures vvhich being made by God for man vvere hurt by the fall of man and shall be restored vvith him And so vnder this name vve comprise not reprobate Angels and men neither those excrements of Nature which are bred of doung and corruption neither thornes thistles or such like which 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 we vnderstand the heauens and earth with the rest of the elements and workes of God therein contayned made for the glory of God and the vse of man And this is to declare that excellent deliuerance vve 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 he 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
giuen vs such deliuerances shall we returne any more to breake thy Commaundements but much more should it binde vs to doe seruice to our Lord Iesus seeing hee hath made vs free by his bloud shall wee againe make our selues the seruants of sinne The Lord neuer shewed a greater mercie on man then this that hee gaue his sonne Iesus Christ vnto the death for vs and there can be no higher contempt done to God by man then if after so great a loue shewed vs wee shall still refuse to bee his seruants much will be required of him to whom much is giuen those Gentiles to whom the Lord reuealed himselfe in goodnes onely as their Creator because they did not glorifie him the Apostle saith that the wrath of God was reuealed from heauen vpon them and what wrath then maist thou looke for to whom the Lord hath manifested himselfe in mercy also as thy Redeemer in Christ and yet thou wilt not glorifie him thou receiuest not him whom thy Father hath sent vnto thee neyther wilt thou liue vnto him that gaue himselfe to dye for thee but by thy wicked life thou crucifiest againe the Sonne of God and treadest vnder thy feet the bloud of the new couenant certainely Sodome and Gomorrha shall be in an easier estate in the day of iudgement then the wicked of this generation For in this last age the Lord hath spoken to vs by his Son he hath none greater to send after him those labourers of the vineyard that slew the Seruants of the great King were not for that instantly punished but when the Sonne came and they had murthered him also then was their iudgement no longer delayed It was not written for the Iewes onely in whom it was first accomplished but for vs also to whom the Father in this last age hath sent his owne Sonne and by whom hee hath spoken vnto vs from himselfe if we despise him there remaines no more but a violent looking for of iudgement The third dutie is that for Christs sake wee loue vnfainedly those vvhom hee hath recommended vnto vs our goodnesse cannot extend vnto the Lord neither haue vve him vvalking vvith vs vpon earth that vve may minister vnto him may wash his feete and annoynt his blessed bodie vvith precious oyntments therefore should our delight bee vpon these his excellent ones that are vpon earth When Ionathan was dead Dauid for Ionathans sake shewed kindnesse to Mephibosheth our Ionathan is not dead hee liues and raignes in heauen yet can we not declare our kindnesse to himselfe let vs seeke some Mephibosheth some of Christs little weake and impotent children of vvhom he hath said what yee doe to one of these little ones for my sake is done to mee and let vs shew kindnesse vnto them for the great loue which the Lord Iesus hath shewed vnto vs. And that for sinne These wordes containe the end of Christs manifestation in the flesh which is that in our nature hee might beare the punishment of our sinnes satisfie the iustice of God and so abolish sinne Saint Iohn makes this cleare when he saith that hee appeared to destroy the workes of the diuell that is sinne for sinne being remoued there is nothing in man but the workmanship of God By this it is euident how highly they offend God who abuseth the death of Christ to nourish themselues in their sinne being the bolder to commit sinne because Christ dyed for them surely this is to turne the grace of God into wantonnesse The Lord came to abolish sinne not to nourish it Christ once suffered the iust for the vniust not that we should still abide vniust but that hee might bring vs to God Thou therefore who continuest vniust maist say as thou hast heard that there is a Sauiour come into the world but can not say in truth that there is a Sauiour come to thee For where Christ comes hee worketh that worke for which hee came namely hee destroyes the worke of the diuell that is hee enfeebles and abolishes at the last the power of sinne Condemned sinne Sinne by a metaphor is said to be condemned for as they vvho are condemned are depriued of all the liberty power and priuiledges they had before and hath no more any place to appeare in iudgement so hath the Lord Iesus disanulled sinne that it hath now no power to command and condemne vs hee hath spoyled principalities and powers and triumphed ouer them in the Crosse and hath nayled vnto it the obligation of ordinances which was against vs and so sustulit illam quasi authoritatem peccati qua homines detinebat in inferno hath taken away that povver and authoritie of sinne whereby it detayned men vnder damnation This hath hee done most lawfully and in iudgement as vve shall heare bearing our sinnes in his blessed body on the Crosse hee hath suffered that punishment vvhich the law required to bee inflicted on man for sinne and that in the flesh that is in the same nature of man vvhich had offended For this word of Condemnation imports a iust and lawful proceeding of a Iudge in iudgement which that vve may the better vnderstand let vs consider that there are two generall and head iustice Courts vvhich the Lord hath set vnto men the one is holden already the other is to bee holden in the first the sinnes of all the elect are lawfully condemned that themselues may be absolued in the second the persons of all the reprobate shall bee iusty condemned In the first by the ordinance of God the Father our sinnes were laid vpon the back of Iesus Christ and a law imposed to him which was neuer giuen to any other neyther Angell or man to wit the law of a Mediator that hee should make vp peace betweene God and man loue God in such sort that hee should by suffering preserue the glory of his Fathers iustice and yet make manifest the glory of his mercy that hee should loue his brethren in such sort that hee should take the burden of their transgressions vpon him which as by the Father it vvas inioyned vnto him so did hee vvillingly vndertake it And therefore hauing our sinnes imputed vnto him hee presented himselfe for vs vpon the Crosse as vpon a pannell before the Iudge to vnderly the law which craued that our sinnes should be punished to the death The decree according to the law is executed death yea an accursed death as the punishment of sinne is laide vpon Christ wherevpon there followes of equitie an absolution of all those for whom the Lord Iesus suffered as Cautioner their sinne is condemned and made of no force to condemne them hereafter The other generall iustice court will bee holden in the last day wherein all flesh must appeare before the Lord as their superiour and in that supreame and last Court of iustice shall bee condemned the persons of all those whose sinnes were not condemned before in Christ
13. Professors conuinced that serue him not Loue to those whom he hath bidden loue for his sake Christ came to destroy sinne cursed are they who nourish it 1 Peâ— 3. 18. How Christ hath condemned sinne Colos. 2. 24. Ambrose in hunc locum Two head or chiefe iustice Courts holden by God In the first the sinnes of all Gods elect are condemned In the second the persons of all the wicked shall bee condemned Ioh. 5. 24. Christ did greatest works when to mans iudgement hee was weakest Cyp. de duplici martirio August de temp ser. 7. Mâ—car hom 11. Chris. hom 2 in Math. Christ a power full Sauiour stronger then Samson yea stronger then that strong one Christs power yeelds vs great comfort 2 Kin. 18. 35 Deut. 28. 29 Psal. 143. 12 Here followes the second member of the explication wherein hee shewes how we are deliuered from the commanding power of sin Ephes. 5. 26. How the righteousnesse of the law is fulfilled in vs. The Iesuits collect here that the Law is fulfilled in this life This place prooueth no such thing Caietane That the law is not fulfillâ—d in vs nor by vs in this life is proued Amb. de paeniten li. 1. cap. 6 Ierem. 17. Aug. de verb Apost ser. 29 Ibidem A question for Papists 1. Ioh. 1. 9. Luke 17. 10. Aug. de verb. Apost ser. 29 Ber. in annuÌ„ Mariae Ber. in Cant. Serm. 23. Ber ser. cont vitiuÌ„ingrati Places of scripture wherein godly men are called Saints righteous makes not for their error of perfect obseruance of the Law In what sense Godly men are called perfect in holy Scripture August in Psal. 38. Ber. in Cant. serm 49. Ambros. in Rom. cap. 8. ver 9. August de temp ser. 49. How Zacharie and Elizabeth walked in all the commandements of God Luke 1. 6. Heb. 5. 3. Aug. Enchi The end of Christs death is our sanctification therefore it should not be abused to giue libertie to sinne 2 Cor. 7. 1. Christ hath freed vs from the curse of the law not from the obedience thereof Rom. 6. 15. Rom. 7. 12. Rom. 5. 17. Ambrose in Rom. cap. 8. Rom. 7. 22. We are sure our begun sanctification shall be perfected Application of his former doctrine contayning first a Commination of the wicked wherein is declared their miserable state who walke after the flesh The diuers disposition of the Christian and carnall man flowes from the diuersitie of their generations Iohn 3. 6. The contrary disposition of the christian carnall man appeares In their vnderstanding Iohn 3. 4. Act. 26. 24. Gen. 19. 1 Iohn 5. 20. Aug. de verb Apost ser. 17 In their affections Math. 8. Aug. ibid. 2 Cor. 5. 15. In the soule of a carnall man the blind leads the crooked The most excellent knowledge of the naturall man brings out death Neither naturall nor morall philosophie could profit men to saluation Naturalists are all blinde like Sampson Wisest among them cannot preuent their miserable end more then Achitophel farre lesse the wrath to come 2 Sam. 17. Iere. 4. 22. Luke 16. 8. Compared to Howlets Basil hexam hom 8. The carnall man and the Christian eyther of them iudgeth other to be foolish Psal. 8 5. August de tem ser. 200 Their securitie is like the securitie of Ionas A Christian hath peace with God and himselfe his brethren but not perfect in this Greg. moral in Iob. lib. 6. Aug. in Ioan. tract 77. Ibidem Inward outward troubles may interrupt our peace but cannot take it away Greg. moral in Iob. lib. 2. 2 Cor. 1. 5. Our life stands 〈◊〉 with God Hovv foolish man is when he entertaines inimitie with God 1 Cor. 10. 22 Psal. 2. 9. Psal. 50. 22. No good in mans nature before it be renued against the Semipelagians of our time A minde that neither sees nor can see 1 Cor. 2. 14. A will that neither is subiect to God nor can bee The praise of Gods power grace is the greter because it reforms nature it being so farre peruerted Iam. 3. 7. Mat. 5. 36. Ciril catec 2 Psal. 107. Psal. 103. Iudge not rashly of any mans reprobation The rebellion of the wicked against God exempts them not from his dominion Isal. 45. 9. Miserable is that man who maintaines a contrary to Gods Aug. de cor gra ca. 14 Mat. 26. 39. He concludes the miserable estate of them who walke after the flesh Acts. 8. 23. What it is to be in the flesh Syricius expounds this of the state of marriage wrongfully The best actions of wicked men please not God Gen. 4. 5. Gen. 27. 38. Heb. 12. 17. Gen. 32. 26. Hos. 12. 4. Luk. 18. 11. Luk. 16. Aug. in Ioan. cap. 7. tra 28 The second part of his application contains consolation for the godly that twofold Consolation against the remanents of carnal corruption that are in vs. The word of God should so be handled that it be applyed Math. 3. 10. Luk. 3. 10. 12 14. Act. 2. 37. Acts. 16. 30. Bernard How the Apostle giues iudgement of others that are spirituall 1 Sam. 1. A threefold iudgement first of our selues by faith secondly by fruits thirdly by reuelatioÌ„ 2 Cor. 13. 5 Math. 7. 16 Acts. 8. 1 Tim. 1. 5 2 Iohn 1. 1 Comfort that the Lord cals them spirituall in whom remained carnall corruption The Lord esteemes of hiâ— his children â—cording tâ— his new 〈◊〉 in them 〈◊〉 after their corruptioÌ„ 1 Ioh. 3. 9 1 Ioh. 1. 8 Augustine Papists wil haue none called spirituall men but their Cleargie Ferâ—â—s The spirit of God where hee dwels workes wher he works he workes not in vain therfore they cannot but â—e spirituall in 〈◊〉 he dwels Strange that two guests of so coÌ„trary naturs as sin and the holy spirit should dwell in one man Rom. 7. 17 The soule of man regenerate compared to the house of Abraham Meruailous that the inhabiter is larger thaÌ„ the habitation The speciall glory of a Christian is that God dwels in him Worldlings may exceede him in woridly gifts but can not match him in this Deut. 33. 12. They should be honoured in whom Christ dwels Dan. 6. Gen. 41. 42 Psal. 15. The Metaphor of dwelling imports a continuance of gods presence with his children Three argumeÌ„ts to proue that the regenerate are sure of perseuerance in Grace FroÌ„ the nature of God who begets vs. Phil. 1. 5. 6. FroÌ„ the nature of that life communicated to vs. Rom. 6. 9. FroÌ„ the nature of that seede whereof wâ— are begotten 1 Pet. 1. 23. How the spirit of God is said to depart from Saul 1 Sam. 16. 14. Psal. 51. 11. How Dauid prayeth that God would not take from him his holy Spirit In spirituall desertioÌ„s we must distinguish betweene that which is and which we feel Esa. 6. 13. Chri. in Mat. hom 14. What great benefits comes to the soule by the dwelling of Christs spirit in vs. He repaires the whole lodging of soule and body Isai. 13.
his children from trouble both inward and outward The whole world consists of two contrary factions Miserable are they who are militant vnder the Prince of darknesse 2 Chro. 13. 8 1 Cor. 5. 10. Why all the followers of Christ are pursued of Sathan with restlesse malice What comâ—ort christians haue of this that they finde Sathan an enimie to them If so be that they also liue at inimity with Sathan 2 Chro. 15. 2 This comfort taken from carnall men who professe friendship to Christ and are seruants to Sathan A Christian wants not enimies 1 Cor. 15. 32 2 Cor. 12. 7. But none of them can take from vs that for which we striue This is declared in the example of Iob. Iob. 1. 21. Iob. 13. 15. The Lord is present with his children to keepe them somtime from trouble sometime in trouble This also is declared by examples 2. Tim. 4. 17. The second part of his generall triumph the Christian can want nothing that is needfull for him The great loue which God hath shewed in giuing his Son for vs. Esa. 53. 5. Mat. 26. 39. Comfort for the Godly that the iustice of God shall not nay cannot strike vpon them Miserable are the wicked who in their owne persons beare the punishment of their sinnes Mat. 26. 38. How both Sions beautie Sinaies terror should moue vs to repent How Christ is Gods owne Sonne Esay 53. 8. The price of our redemption tels how much the Lord hath esteemed of vs. 1 Pet. 1. 18. Gen. 22. 12. All things belong to the godly in regard of right albeit not in regard of possession 1 Cor. 3. â—5 Seeing all things are giuen by God let vs moderate our care and take nothing but out of his fatherly hand Mat. 4. 9. Sathan another Nabuchadnezer and a Balak offers also gifts to men Gen. 14. 22. Seeing God is giuer of all let vs stand content not murmure if others get a more portion than we He hath no cause to complaine to whoÌ„ the father hath giuen his Son for an irreuocable gift Our care and labour is but vaine without his blessing Psal. 127. 2. 1 Tim. 5. 8. Two sorts of cares Luk. 10. 41. Christ is the chiefe gift all other gifts are but pendicles giuen with him Gâ—â— 15. 1. Verse 2. The Apostles perticular triumph first against sinne secondly against the crosse A man relieued of the burden of sinne is filled with ioy 1. Tim. 1. 15. 1. Cor. 15. 9. Psal. 32. 1. Luke 5. 25. Acts. 3. 8. Both by promises and examples doth the Lord confirme poore penitent sinners Hos. 11. 4. Cant. 1. 3. The Apostle fought long before he came to triumph 1. Cor. 2. 3. How can they triumph that haue not fought nor resisted so much as to shedding of teares farre lesse to the shedding of blood 1. Sam. 30. 16. The tongue of the wicked is a fornace of fire wherein the godly are tryed For sometime they accuse them publikely in iudgemeÌ„t Aug. confes lib. 10. Ioh. 15. 19. Sometime they speake euill of them priuately and that either maliciously charging them with sins they haue done but haue repented Aug. cont lit Petili lib. 3. cap. 10. Or then falsely charging them with sinnes which they neuer did Aug. epist. 6. Ital. viduae Amb. lib. 1. offic cap. 6. No speach of man can make vs any other thing then that which we are Mat. 5. 11. Augustine Ambrose Sathan stiled a calumniator or accuser why Reue. 12. 10 He accuseth God vnto man Hee accuseth man vnto God A discouery of Sathans â—raiterous dealing 1 Ioh. 2. 1. Hee accuseth man vnto himselfe Philip. 2. 12. Conscience accuseth eyther vpon right or wrong information Conscience error of conscience to be distinguished Why the Lord leaues remembrance of a sin in the coÌ„science after that it is pardoned Sin euill in the affection but good in the memory 1 Cor. 11. 31 As no creature hath place to accuse the godly so by the contrary all shall stand vp accuse the wicked Malach. 3. 5. Ioh. 5. 45. Luke 9. 5. Iosh. 24. 27. Deut. 4. 26. Iam. 5. 3. Math. 23. 3. The argumeÌ„ts of our comfort are not brought from our innocency but gods mercy The death resurrection ascention and glorification of Christ assures vs of immunity from condemnation The great coÌ„fort we haue of Christs resurrection Rom. 1. 4. 1. Cor. 15. 17 Of Christs exaltation at the right hand of God Papists blasphemous who set out the maiesty of God in the similitude of a corruptible man Deut. 4. 15. Their fact not warranded by any apparition of the diuine maiestie in the shape of man They are conuinced by the Apostle of Idolatry Heb. 1. 11. The sitting of Christ at Gods right hand imports his high honour and dignitie 1. Kin. 2. 19. Errour of Vbiquitaries improued Heb. 1. 3. Eph. 1. 20. Act. 3. 21. Christ makes request for vs in heauen No Mediator of intercession but Iesus Christ. Saints departed haue their owne desires which they craue to be fulfilled but knowes not our necessities 1 Tim. 2. 5. A Mediator of intercession as he is defined by Augustine is competent to none but christ Aug. con epis Par. l. 2. c. 8. Three manner of wayes are things knowne 1 by sense 2 by report of creatures 3 by reuelation from God None of these waies do saints departed know our miseries Aug. de temp serm 171. Psal. 121. 4. An exhortatioÌ„ to content vs with Christs mediation Ioh. 2. 1. 1 Tim. 2. 5. Zach. 4. 10. Mat. 11. 28. His perticular triumph against the crosse no crosse can cut vs off from the loue of God Verse 37. Our loue to God cannot fully nor finally be put out by any trouble nor yet the sense of his loue to vs. 2 Cor. 4. 9. But here the Apostle vnderstands the loue of God to vs which can neuer be altred Iohn 13. 1. Psal. 90. 2. The end of all Sathans tentations is to seperate vs from the loue of God If we remembred this it would make vs strong in all tentations Psal. 1. 4. Christians are subiect to many crosses Our dwelling on earth is not the place of our rest as the Iews thought farre lesse the place of our glory as Nabuchadnezer thought Micah 2. 10 1. Cor. 7. 31. 2. Tim. 3. 4. Gods indulgence toward vs appeares in that he hath not laid on vs the greatest crosses Heb. 12. 4. The afflictions of the Godly and wicked differ in nature For the one in suffering communicates with the curse of Adam the other with the crosse of Christ. They differ also in effects for trouble makes the one to blesse the other to blaspheme Greg. Moral in Iob. lib. 2. Affliction is Gods wine-presse The godly are not onely troubled but oft-times straited in trouble 1. Sam. 20. 3 2. Cor. 1. 9. 10. They are persecuted chased from place to place God most familiar with his children when they are banished by men Nazian de vita Basil.