of his bone and flesh of his flesh albeit he had neuer seene her before and shall we thinke that the second Adam restoreth lesse knowledge to his redeemed than they lost in the first Adam The consideration of the place shewes the greatnesse of that glory Last of all the consideration of the place vvherein wee shall be glorified will leade vs to consider the excellency of that glorie As for the place our Sauiour sometime calleth it Paradise there being no meeter place in the earth to shadow it then was that Garden of Eden the habitation of man in the state of innocencie sometime he calleth it his fathers house wherein are many mansions sometime the euerlasting habitations The Apostle calleth it the third heauens a house not made vvith hands but eternall in the heauens Wee see in this composition of the world that finest things are situate in highest places the earth as grosest is put in the lowest roome the water aboue the earth the ayre aboue the water the fire aboue the ayre the spheres of heauen purer then any of them aboue the rest but the place of our glorie is aboue them all in the heauen of heauens which doth not onely note the excellent purity therof but shewes also what excellent puritie is required in all them who are to inhabite it There are three places saith one wherein the sonnes Three places of our residence the first is our mothers wombe the second is the earth the third is the heauens of God at three sundry times makes residence according to Gods good pleasure The first is in our mothers wombe the second is this Earth the third is that pallace of glorie which is aboue from the first the Lord hath brought vs to the second and from the second wee rest in hope that the Lord â—n his owne good time vvill bring vs to the third If vvee compare these three together in time in bounds and in beautie vvee shall finde the second doth not so farre excell the first as the third excels the second The ordinarie time of our remayning in our mothers wombe is nine Compared together in time months the time of our soiourning in our second house is farre longer threescore and tenne times twelue months but in our third house neyther dayes months nor yeeres shall be reckoned vnto vs for it is the place of our euerlasting habitation If againe we compare them in bounds and largenesse of Compared in bounds place vvee shall finde that as the belly of a vvoman is but of narrow bounds in regard of this ample vniuerse so this is nothing in comparison of that high pallace wherein are innumerable mansions prepared for many thousands of elect men and Angels For if one starre be more than the vvhole earth vvhat is the firmament vvhich containes so many starres and if the firmament be so large vvhat shall we thinke of the heauen of heauens which hath no limites vvithin which it is bounded And last if wee compare them in beautie and pleasure Compared in beautie and pleasure O then what a difference shall arise when thou wast in thy mothers belly though thy body vvas indued with those same organes of senses yet what sawest thou or heardest thou there euery sense wanting the owne naturall obiect could breed thee no delight but this thy second house thou seest it replenished with varietie of all necessarie and pleasant things no sense wanting innumerable obiects that may delight thee and yet all the beautie and pleasure of this earth is as farre inferiour to that which is aboue as it is superiour to that which the infant had in the mothers belly The firmament which is the seeling of our second house The seeling of our second house is but the pauement of our third house beautified vvith the Sunne Moone and Starres set in it by the hand of God and shining more gloriously than all the precious stones in the world shal be no other thing but the neather side of the pauement of our Palace Iohn the Baptist sprung for ioy in the belly of his mother Elizabeth when Luke 1. 14. the Lord Iesus came into the house in the wombe of his mother Mary but afterward when hee saw the Lord Iesus more clearely face to face and pointed him out with the finger behold the Lambe of God when hee stood by him as Iohn 1. 36. a friend and heard the voyce of the Bridegroome he reioyced in another manner so in very truth all the reioycing that wee haue in the house of our pilgrimage is but like the springing of Iohn Baptist in the mothers vvombe in comparison of those infinite ioyes wherewith vve shall be replenished when we shall meete vvith our bridegroome in our Fathers house wherein wee shall see him face to face and abide vvith him for euer It is vvritten of Ahashuerus that he made a great banquet Ahashuerus banquet not comparable to our marriage banquet to his Princes and Nobles which lasted for the space of an hundred and fourescore dayes and when he had done with that hee made another banquet to his Commons for the space of seauen dayes the place was the outmost court of the Kings Palace the Tapestry vvas of all sorts of colours Esth 1. white greene and blew fastned with cords of fine linnen and purple through rings and pillars of siluer and marble the beds were of gold and siluer the pauement of porphire marble alablaster and blew colour the vessels wherein they dranke vvere all of Gold all this hee did that he might shew the glorie of his kingdome and the honor of his maiestie If a worm of the earth hath done so much for declaring his begged glory as rauished men into admiration thereof how I pray you shall the Lord our God the great King declare his glorie when he shall make his banquet couer his Table and gather his Princes that is his Sonnes thereunto not for a few dayes but for euer not in the outmost Court but in the inner Court of his Palace Surely no tongue can expresse it for seeing hee hath decked this If the outward court of Gods palace be so furnished as we see what is the inner vvorld vvherein vve soiourne and which I haue called the outmost Court of this Palace in so rich and glorious manner that hee hath ordained lights both by day and night to shine in it and hath prepared a store-house of Fowles in the ayre another of Beasts in the earth and the third of Fishes in the Sea for our necessitie beside innumerable pleasures for delectation what glory and varietie of pleasures may vvee looke for when hee shall separate vs fully from the children of vvrath and assemble vs all into the inner Court of his owne Palace into the chamber of his presence vvee may vvell thinke vvith the Apostle that the heart of man is not able to vnderstand those things which God hath prepared for vs and
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
Simeon when he saw that promised saluation and embraced the Lord Iesus in hâ—s armes Hereof ariseth to vs first a lesson of comfort if the beginnings By the ioyfull first fruits of eternall life we may iudge of the fulnesse thereof Bern. in cap. ieiun Ser. 2. of this glorie be so great that as S. Peter saith they bring vs to ioy vnspeakeable and glorious what shal the fulnesse thereof be let this waken in vs a loathing of these vaine perishing pleasures and a longing for that better and more enduring substance Certe non sunt tibi nota futura gaudâ—â— si non renuit consâ—lari anima tua donec veniant thou knowest not those ioyes which are to come if thy soule doe not refuse all comfort till they come vnto thee Certe si sempiterna Basil ser in Gord. Mart. essent haec terrena tamen prae coelestibus essent commntanda Certainely albeit these earthly things were eternall yet were they to be exchanged with those that are heauenly And therefore let the little tast of that ioy which wee haue now worke in vs a greater hunger and thirst after the fulnes thereof And againe we are here to be remembred that as pearles This ioy is not found but in the depth of a contrite heart are found in the bottome of the water and gold is not gotten in the superfice but bosome of the earth so this ioy is not to be found but in the inward parts of a broken contrite spirit many speake of this ioy who neuer felt it Righteousnesse is the mother of Peace and Peace the mother of Ioy they who haue not learned to doe well and cannot mourne for the euill which they haue done how shall they taste of the ioyes of God we must pierce by the hammer of contrition into the very inward of our hearts or euer wee can finde the refreshing springs of Gods sweet consolations arising vnto vs. It deceiues many that they think eternall life is not begunne but after death but assuredly except now thou get the beginnings thou shalt neuer hereafter attaine to the perfections thereof and therefore looke to it in time As for the second degree of this glory which is a neerer Of the second and third degree of eternal Life vnion of our soules vvith Iesus Christ after our dissolution by death it is not my purpose now to insist in it As for the third degree which consists in the glorification both of our soules and bodies wee haue spoken of it before specially in the 18. verse Now the Tabernacle of God is vvith men but then shall our securitie be without feare and our glory consummated when we shall dwell in the Tabernacle of God vnto the which the Lord bring vs all for Iesus Christs sake Amen TO THE MOST EXCELLENT VERTVOVS AND GRACIOVS PRINCE HENRY by the Grace of God Prince of Wales and Heyre Apparent vnto the most famous Kingdomes of England Scotland France and Ireland All happinesse in this life and eternall Glory in the life to come THat which the Apostle hath seuerally deliuered in the two former Discourses dedicated to your most Royall Parents hee now in this last Treatise collects and conioynes in one which therfore of right can appertaine to none more then to you Sir who being by them both the happy fruit of heauenly prouidence and deerest pledge of their mutuall loue and ioy may iustly challenge interest in the smallest good ouer which their names are named Sir here is the way to that Crowne of Triumph which the more you know the more I hope shall you place your glory in it Crownes of earthly Kingdomes are indeede the gifts of God but such as bring not so much Honour as they breed vnquietnesse O nobilem magis quam foelicem pannum said Antigonus If the cares which dwell in the Diadem were knowne no man would stoope to the ground to take it vp said Seleucus And albeit it be not giuen to all to know this in their entrie to Honour yet are they all compelled to acknowledge it in the end Seuerus Monarch of the world found his Crownes but comfortlesse to him in death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue said he beene all things and it profiteth me nothing Not onely the teares of Xerxes but the laments of Salomon may witnesse to all the world that the end of the worme-eaten pleasures of this life is heauie displeasure yea the golden head of Babell had at length worms spread ouer him worms to couer him Esa 14. For all flesh is grasse and the glory thereof as the flowre of the field Onely the word of the Lord endures for euer By which that same God who hath called you to be an apparant Heyre of the most famous Kingdomes on earth doth also call your Grace to a more certaine inheritance of a better Kingdome in heauen which cannot be shaken whereby aboue other Princes and Rulers of the earth yee are blessed if so be yee answere your Calling endeauouring to be no lesse than you are named Principem te agnosce ne seruias affectibus It is vnseemely in any but most of all in a Prince to become a seruant eyther to the corrupt humours of men without him who creeping in into the Courts of Kings like wormes into the bosome of excellent trees doe nothing but consume them whom godly Constantine properly called Tineas Sorices palatij subtile peruerters of the good inclination of Princes in manners and Religion where they can preuaile or yet to the disordered affections of his owne heart which if they be not restrained doe quickly turne the glory of a man into shame What did it profit Cham that hee was the Sonne of Noah the Monarch of the world and Patriarch of the Church in his time or that hee was the Heyre of the third part Chrysost of the world vitia siquidem voluntatis vicerunt priuilegia naturae his owne vndantoned will bursting out in contempt of his Father brought vpon him that curse and shamefull name A seruant of Seruants which was neuer taken from him Seeing God as saith the Apostle is the glory of man what honour can make that man glorious who carries not the image of God consisting in righteousnesse and true holinesse but especially a King whom the very Ethnicks called Animata Dei imago in terris should carefully keep that Image which keepes his glory Naturally facilius alijs quam nobis imperamus but in very deede he shall neuer be a skilfull Ruler of others who is not first taught of God to rule himselfe decet eum qui alijs praefectus est interiora sua decenter Basil adornare The best remedy against both these euils is to embrace that wholesome counsell giuen by God to the Gouernors of his people Let not the booke of the Law depart from thee but meditate in it day and night that thou maist do according to all that is written therein turne not
HEAVEN OPENED VVHEREIN THE COVNSAILE OF GOD CONCERNING mans Saluation is yet more cleerely manifested so that they that haue eyes may come and see the Christian possessed and crowned in his heauenly Kingdome Which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see First written and now newly amended and enlarged by Mr. William Cowper Minister of Gods word LONDON Printed by Thomas Snodham for Thomas Archer and are to be sould at his shop in Popes-head Pallace 1611. TO THE MOST SACRED CHRISTIAN TRVELY CATHOLIKE AND mightie Prince JAMES King of Great Britaine France and Ireland defender of the Faith c. SIR The Apostle S. Paule that Act. 9. 15. chosen vessell of God and his ambassadour sent forth into the world to bring in the house of Iapheth into the tents of Sem Gen. 9. 27. hauing in his peregrination vndertaken for preaching from Ierusalem vnto Illyricu seene Rom. 15. 19. the most pleasant parts of the world and in an extasie transported from earth into the third heauen seene also 2 Cor. 12. the pleasures of Paradise as one who knew both not by naked speculation but experience giues out his iudgement of both that the most excellent things of this world Philip. 3. 8. were but dung in respect of the Lord Iesus and that whatsoeuer pleasure on earth may delight the eye or eare 1 Cor. â— 9. of man is by infinite degrees inferiour to those which God hath prepared for his children and therefore passing by both the pleasures of life and terrors of death he fixed his eyes stedfastly vpon that prize of the high calling of Philip. 3. 14. God forgetting all other things he became carefull onely of this one so to runne and fulfill his course with ioy that Act. 20. 24. he might obtaine that crowne This as hee had learned 1. Cor. 9. 25. like a good disciple in the schoole of Christ so like a faithfull Doctor doth he here deliuer it vnto others letting vs see that the onely comfort of a Christian on earth consists in this to know that his name is written in heauen in the booke of life which as in this treatise he confirmeth vnto vs by the inseparable commixion of the lincks of the golden chaine of saluation specially of our calling with our election and glorification so he endeuors to draw the hearts of all the children of God toward it as that maine and onely point wherein true peace and ioy is to be found and without which all other comforts in the world yea Luke 20. 20 though it were superioritie ouer all the Angels of darkenesse in hell and all the bodies of men on earth shall be Iob. 16. 2. found in the end but miserable comforters I may truly say what I haue found in experience that this the Apostles most comfortable treatise to such as can Come and see shall not onely be as the top of Pisgah Deut. 34 to Moses out of which hee saw the promised Canaan but that also the man effectually called shall heare in it the testimony of the heauenly oracle speyking to his heart as cleerely as the Angel did vnto Daniel that hee is a Dan. 9. 13. man beloued of God elected an heire of grace and glory And therefore hauing resolued to make common for the vse of others those comfortable meditations which it pleased God out of this excellent treatise to communicate vnto me I was also after long haesitation emboldned to present them to your Maiestie not as of minde to bring by them any good vnto your Highnesse but begging to them from your sacred name fauourable protection For I humbly acknowledge that from so base a minde as mine is nothing can proceede worthy so great a Maiestie as God hath made you not so much in regard of those famous Kingdomes ouer which your Highnesse stretches out your Scepter as of those gifts of gouernment by which ye rule Your Highnesse hauing receiued from God cum Diademate diuinum oleum cum Sceptro oculum Kingly authoritie with Christian wisedome sacred Maiestie with singular meekenesse being so euident in your Highnesse that by them the worst sort of your Maiesties subiects haue been wonderfully conuinced the better sort confirmed to feare you as their King to loue you as their Father A conquest aboue which no greater can be Cum amari coli diligi maius sit imperio And this is it which hath ouercome in me all contrarie feares arising of the conscience of my weaknesse that when yâ—ur Highnesse great wisedome shall perceiue in these labours my great infirmities yet your Maiestie of your rare meeknesse will fauourably censure them Euen the starres which are obscured in presence of the sunne are profitable in his absence to giue light to the earth and howsoeuer any light that is in these discourses shall vnder your Highnesse eye be indeede but darkenesse yet if with your Highnesse fauor they be allowed to giue such glimmering light as they haue vnto others it shal be no small comfort vnto me and my greatest thankefulnesse shal be declared in my dayly prayers vnto the Lord God for your Maiestie that the name of Iacobs God may defend you from all euill and the Lord may send you help out of his Sanctuarie in all your need according as hee hath done Psal 20. 1. O King beloued of God hated of none but for Gods sake Psal 21. 1. keepe still your heart in the loue of God and his truth Reioyce in the strength of your God and feare not Psal 56. 4. what flesh can doe vnto you Is it not the Lord who Psal 18. 43. set your Highnesse on the throne to be a feeder of his people Israel Is it not the Lord who hath deliuered your Maiestie from the contentions of the people and secret snares of your cursed enimies though the Archers Gen. 49. 23. grieued you hated you and shot at you were not the hands of your armes strengthened by the hands of the Gen. 49. 25. mightie God of Iacob Is it not the almightie who hath blessed your Maiesty with heauenly blessings from aboue with blessings of the depth that lyes beneath with blessings Psal 21. 3. of the breast and wombe Sir let his liberall blessings wherewith the Lord your God hath preuented you be so many obligations binding Psal 18. 50 your Highnesse to honour the Lord who hath honoured Gen. 12. 1. you Let his fore past manifold deliuerances be as so many confirmations that if your Maiestie rest in him and Psal 68. 20. not in man he will still be a buckler vnto you Let Abaddon the King of the Locusts that Romish vsurper rage Reuel 9. 11. Vnto the Lord belongs the issues of death Can Balaam curse where God hath blessed yea can Sathan Numb 23. 8. hurt the man who is hedged by the Lord Let the Iob. 1. 10. Ambassadours
consider what thou hopest to be after this 2 What we hope to be after this life life dost thou not hope to raigne as a King in the heauens and wilt thou now liue as a slaue to Sathan vpon earth Is any man crowned except he sâ—riue as he ought or doth he receiue the prize who runnes not the race or can hee obtaine the victorie who neuer wrestled why then fightest thou not why runnest thou not why beginnest thou not to raigne in earth as a king ouer thy lusts seeing thou hopest to raigne as a king in heauen in glory Doe not deceiue thy selfe that crowne is for conquerours not for captiues Non sperare potest regnum coelorum cui supra propria membra regnare Ber. de persecutione sustineÌ„da cap. 11. 1. Iohn 3. 2. non donatur hee cannot looke for that heauenly kingdome to whom it is not giuen to raigne ouer his own earthly members Wee know that when Iesus shall appeare we shall be like him for wee shall see him as hee is and hee that hath this hope in himselfe purgeth himselfe euen as hee is pâ—re Certainly if the Lord through Grace prepare thee not for his Heauenly Kingdome thou canst neuer say with a warrant that the Lord hath prepared that kingdome for thee And thirdly the consideration of the present occasion 3 What presently we may be should waken vs to goe out of this house of bondage for now the Sonne of God offers to make vs free a Prince of greater power is content to enter into confederacie with vs hee promiseth to restore vs to all the priuiledges wee lost in Adam yea to giue vs much more than euer we had in him and shall we neglect so faire an occasion When Cyrus king of Persia proclaymed liberty to the Iewes to goe from Babell the place of their captiuitie homeward to Ierusalem it is said that all those went forward whose spirit God had raised vp and now when the Lords annoynted proclaymes liberty to the captiues and the opening of the door to them that are in prison I know that none shall follow his calling but such whose spirit the Lord hath raised vp the rest being miserably blind delight to lye still in captiuitie thinking their bondage liberty The Lord giue vs grace that we may discerne the time of our visitation that with Dauid we may aduance our eyes toward the Lord who hath begunne to plucke our feet out of the nâ—t and that still we may lift vp and stretch out our hands vnto him till hee haue deliuered vs fully from the power of the enemie This being spoken of the bondage we are now to consider Our deliuerance from this bondage is to be ascribed vnto Christ only Heb. 13. 9. Reuel 7. 1â— Isai 42. 8. that our deliuerance from it is here ascribed to Iesus Christ Thy perdition is of thy selfe O Israell But our saluation belongs to the Lord and to the Lambe that sits vpon the throne Let no man therefore be so vnthankfull as to ascribe any part of this glory to another my glory will I not giue to another saith the Lord the glory of a temporall deliuerance God will not giue it vnto man hee would not saue Israell vnder Gideon with thirtie two thousand and why least Israell should vaunt against the Lord and say my right hand hath done it Or euer he entred his people Israell into the land of Canaan he forewarned them that they should not say it was for their righteousnesse and will hee then thinke yee giue the praise of this most notable deliuerance to the Creature No the whole booke of God witnesseth that it is not for our righteousnesse but for the praise of the glory of his rich mercie that we are entred into heauenly Canaan Did Peter Iames and Iohn helpe the Lord Iesus in that agonie which he suffered in the garden no surely be bad them watch with him and pray but when hee was sweating blood they were sleeping when he was buffeted in Caiphas hall did not Peter deny him when he went to the Crosse did not all his disciples forsake him and those who loued him most dearely did they not stand a farre off from him Certainely he alone troad the wine-presse of the wrath of God he alone bare the punishment of our sinnes in his blessed body on the Crosse to him therfore alone pertayneth the glory of our saluation As for the persons to whom this deliuerance pertaines Mercies of god shewed vpon others should confirme vs if we repent to looke for the like to our selues the Apostle names himselfe among them hath freed vs not to exclude but rather to confirme all others who are in Iesus Christ For he confesses of himselfe that he was receiued to mercy for this end that God might shew vpon him an example of long suffering to them who shall in time to come beleeue in him vnto eternall life therefore it is that hee speakes of this deliuerance in his owne person for the confirmation 2. Tim. 1. 16. of others who hauing beene before as hee was notorious sinners are now become such as repents and beleeues And indeed euery example of GODS mercy shewed vnto others should serue to strengthen vs. Audientâ—s Christum non horruisse confitentem latronem c. when we Bernard heare sayth Bernard that the Lord Iesus abhorred not the penitent Theefe on the Crosse that hee despised not the sinfull Cananitish woman when she made supplication nor the woman taken in Adulterie nor him that sat at the receipt of Custome nor the Publicane when hee sought mercie nor the Disciple that denyed him neither yet the persecuter of his Disciples in odore horum vnguentorum â—urramus post cum in the sweet smell of these oyntments let vs runne after him Alwaies we see that the Apostle doth speake vnto others Preachers not pertakers of that mercy which they of a deliuerance obtayned by Christ as being also pertaker thereof himselfe As he was a Preacher of Christ so he was a follower of Christ he beate downe his body by discipline least that preaching vnto others hee should haue beene a pronounce to others are most miserable reprobate himselfe and therfore he now speaks as one who is sure that hee also hath his portion in Christ Otherwise what comfort can it be either to Preacher or professor to speake of that life and grace which commeth by Christ Iesus they themselues in the meane time being like to that miserable Atheist Simon Magus to whom Peter gaue out that fearefull sentence thou hast neither part nor fellowship in Acts. 8. 21. this businesse or like those Priests in Ierusalem in the dayes of Herod who directed others to Bethleem by the light of the word to worship Christ but went not themselues or those builders of Noahs Arke who helped to build a vessel for preseruation of others but perished in the deluge themselues or like Bilhah and Zilpah who brought
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
of the christian carnall man appeares their different kindes shall appeare the more clearely if yee compare the affections words and actions of the one with the other And first to begin at the vnderstanding it is certaine 1 In their vnderstanding that the naturall man vnderstands not those things which are of God Let Iesus Christ speake to naturall Nicodemus of regeneration and Nicodemus shall conceiue that Iohn 3. 4. he speakes of a naturall generation Let Paul speake before Agrippa of the heauenly vision and Festus shall count him Act. 26. 24. Gen. 19. a foole Let Loâ— speake to his Sonnes in Law of the iudgement to come vpon Sodome and they shall esteeme him as a mocker thus Naturalists can neyther vnderstand the words of mercy nor iudgement to be allured with the one or terrified with the other for he minds only earthly things but as for the spirituall man he hath receiued that new mind whereby he knowes him that is the true one he is indued 1. Iohn 5. 20. with new senses whereby he perceiues things which are excellent Aug. de verb. Apost ser 17. habet enim oculos interiâ—res quibus videt iustitiae lumen he hath those naturall eyes whereby he seeth the light of righteousnesse And if from the vnderstanding we proceed to the affections 2 In their affections whereupon can the naturall man set his affections but vpon those things which his vnderstanding commends for good for euery man hath his heart enclined to that which according to his knowledge he thinkes best for himselfe The Gadarens will prefer their Swine before Christ and naturalists Math. 8. make more of their smallest earthly commodities than of those things which are aboue at the right hand of God but the Christian accounts the testimonies of the Lord sweeter vnto him then al the treasures of the worldlings he findes more ioy in the lightsome countenance of God then in all aboundance of Wheat Wine the best things of this earth he accounts but doung the pleasures of the world are loathsome vnto him her glory is despised in his eyes habet Aug. ibid. enim olfactum interius de quo dixit Apostolus Christi bonus odor sumus Deo in omni loco estque verbum illi odor vitae ad vitam for he hath that internall sense of smelling whereof the Apostle speakes we are vnto God the sweet sauour of 2. Cor. 5. 15. Christ in euery place this makes the word of God vnto him the sweet fauour of life vnto life habet etiam gustatum interius quo nouit gustare vidâ—re quam suauis sit Dominus and he hath also that interior sense of tasting whereby he can tast and consider how gracious the Lord is Now touching their language it is also framed according 3 In their speaking Iohn 3. 31. to their vnderstanding and affections for out of the aboundance of the heart the mouth speaketh he that is of the earth is earthly and speaketh earthly things but the spirituall man hath learned from his Lord to speake of those things which appertaine to the kingdome of God and delights with Act. 1. 3. Psal Iudg. 12. Dauid to tell what God hath done vnto his Soule As the Ephraemites by their tongue were knowne from the Gileadites so the language of men ordinarily tels what countrie men they are whether Burgesses of Babell or of the heauenly Ierusalem Speculum mentis plerunque in sermone refulget Ambr. offic lib. 1. cap. 18. Cyp. lib. 1. epist 3. The speach saith Ambrose is commonly a glasse wherein the minde is represented De â—re verbis suis vnâ—squisque proditur vâ—rum Christum in corde suo an Antichistum habeat loquendo detegitur euery mans speach saith Cyprian doth soone bewray what he is and by his speach is discouered whether he haue Christ or Antichrist in his heart Qui in Christum credunt linguis loquuntur nouis vetera Ber. in ascen dom de Euan lectione ser 1. recesserunt de ore eorum they who beleeue in Christ speake with new tongues old things are departed out of their mouths The same is to be said in like manner of their hearing 4 In their hearing for the Christian delights to heare of those things whereof he delights to speake It is a paine to him to heare prophane language which to a carnall man is a pastime hee that is godly like Lot his soule is vexed when he heares a Sodomite speake To a godly man saith Iob the eate is the taster Iob. 12. 11. of the soule as the mouth tastes meate for the bellie and sends none downe into it but that which is approoued so the â—are of the wise tastes words and delights in no speach but that which is poudered and good for edifying It is a very godly saying of Augustine spirituales nec tormentis Aug. de temp Ser. 54. separantur à Christo carnales vero etiam otiosis fabulis separantur no torments can separate spirituall men from the loue remembrance and meditation of Christ but carnall men forgoe the remembrance and meditation of Christ for idle and vnprofitable fables And lastly as concerning their actions the naturall man 5 In their doing hath no pleasure in spirituall exercises of diuine worship set him to any other worke he doth it with some dexteritie and cheerefulnesse but bring him to a spirituall work there he faints and languishes it is a wearinesse vnto him to heare the word of God in euery spirituall exercise he is like a creature out of the owne element which hath no contentment whereas the Christian by the contrary loues the word of God more than his appointed food and delights most in those exercises which are meetest to edifie him in Christ Thus the spirituall man hath a mind to know Christ his affections set vpon Christ his talke is of Christ his actions are toward Christ and Christ in the end shall he enioy to his euerlasting comfort Verse 6. For the wisedome of the flesh is death but the wisedome of the spirit is life and peace THE Apostle hauing set downe the contrarie The miserable estate of them who walke after the flesh described dispositions of the Carnall and Christian man doth now shortly describe the miserie of the one and happinesse of the other The carnall man hath not onely his will and affections set vpon euill but also that which is best in him his wisdome and vnderstanding are so farre peruerted that it yeelds vnto him no fruit but death In the soule of man are two chiefe faculties the Vnderstanding and the Will The vnderstanding should be the gouernour and directer of the Counsels and actions of man the Will should be the follower accomplisher and executer thereof but now is mans nature so corrupted that either reason which should rule is ouer ruled by the wil or at least the crooked is led by the blind
Gal. 5. 22. 23. 24 Peace Long suffering Gentlenesse Goodnesse Faith Meeknesse Temperance If the Spirit of Christ dwell in vs and if wee liue in the Spirit let vs walke in the Spirit this is the conuiction of carnall professors that while they say the spirit of Christ is in them they declare none of his fruites in their conuersation but to insist somewhat more in this same purpose Operations of the spirit are two-fold We are to know that the effects and operations of the Spirit are twofold the one is generall and common operation which he hath in the wicked for hee illuminates euery 1 Externall common to all men Iohn 1. 1 Cor. 12. 3. one who commeth into the world Neyther can any man say that Iesus is the Lord but by the Spirit euery spark of light and portion of truth be it in whom it will flowes out of doubt from this holy Spirit That Caiaphas and Saul can Prophecie that Iudas can Preach all is from him but of this manner of operation is not here meant for this way he worketh in the wicked not for any good to them but for Intern 2 proper all and godly to the the aduancement of his owne worke The other kinde of the holy Ghosts operation is speciall and proper to the godly by the which he doth not onely illuminate their mindes but proceeds also to their hearts and workes this threefold effect in it Sanctification Intercession and Consolation First he is vnto them a spirit of Sanctification renuing Three effects wrought by the speciall operation of the spirit in the godly their hearts by his effectuall grace he first rebukes them of sinne he wakens their conscience with some sight of their iniquities and sense of that wrath which sinne hath deserued whereof arises heauinesse in their hearts sadnesse in their countenance lamentation in their speech and such an 1 Sanctification alteration in their whole behauiour that their former pleasures become painefull vnto them and others who knew them before wonders to see such a change in them From this he proceedes and leads them to a sight of Gods mercie in Christ he inflames their hearts with a hunger and thirst for that mercie and workes in their hearts such a loue of righteousnesse and hatred of sinne that now they become more afraid of the occasions of sinne then they were before of sinne it selfe this resistance made to the temptations this care to eschew the ocasions of sinne is an vndoubted token of the spirit of Christ dwelling in thee This is the first operation of the spirit but it is not all he proceeds yet further by degrees for the kingdome of God is as if a man should cast seed into the earth which growes vp and we cannot tell how first it sends out the blade secondly the eares and then the cornes so proceeds the kingdome of God in man by degrees In the second place the holy spirit becomes to the godly a spirit of Intercession so 2 Intercession long as wee are bound with the cords of our transgressions we cannot pray but from the time he once loose vs from our sinnes he openeth our mouth vnto God he teacheth vs to pray not onely with sighes and sobs that cannot be expressed but also puts such words in our mouths as we our selues who spake them are not able to repeat againe And thirdly he becomes vnto them the spirit of Consolation 3 Consolation if he be vnto thee a sanctifier and intercessor he shall not faile at the last to be thy comforter if at the first after that thou hast sent vp supplications thou find not his consolation descending vpon thee be not discouraged but be the more humbled for alas our sinnes shortens his arme Math. 26. and the hardnesse of our hearts holds out his comforts we must fall downe with Marie and lye still washing the feet of Christ with our teares before he take vs in his armes to kisse vs with the kisses of his mouth and if we finde these effects of his presence going before humiliation of our heart and the grace of prayer we may be out of all doubt that his consolations shall follow after Of this it is yet further euident against all those who That a Christian who hath Gods spirit knowes that he hath him deny that the Christian may be sure of his saluation that he who hath the spirit of Iesus knowes that he hath him as he who hath life feeles sensiblie that he hath it and is able truely to say I liue so he who hath the spirit of Iesus knowes by feeling that he hath him and is able to say in truth Christ liueth in mee Know yee not saith the Apostle Gal. 2. 20. 2 Cor. 13. 5. And therefore may be sure of saluation is proued by three names giuen to the holy spirit that Christ Iesus is in you except ye be reprobates This shall be further confirmed by considering those three names which are giuen to the holy spirit from his operation in vs he is the Seale the Earnest the witnesse of God the vse of a Seale is to confirme and make sure One of these two therefore must the Papists say that either none are sealed by the holy Spirit or else they must confesse that 1 He is Gods Seale they who are sealed are sure If they say that none are sealed by his Spirit they speake against the manifest truth of God grieue not the holy spirit by whom ye are sealed against Ephe. 4. 30. the day of redemption And if they deny that they who are sealed by him are sure of that saluation which God hath promised he hath sealed they blaspheme calling him such a seale as makes not them sure who are sealed by him he who hath the seale of a Prince rests assured of that which by the seale is confirmed to him and shall not the seale of the liuing God the Spirit of promise confirme that man in the assurance of saluation who hath receiued him Neither is he onely the seale of God but he is also the earnest of 2 Gods earnest 1 Iohn 5. 10. our inheritance and the witnesse of God hee that beleeueth in the sonne hath a witnesse in himselfe what will the aduersarie of Christian comfort say to this if yee say that there are none to whom Gods spirit witnesses mercie from God yee speake against the Apostle the spirit beares witnesse to our spirit that we are the sonnes of God or if yee say that those Rom 8. 16. who haue this testimonie of the spirit are not sure of mercy 3 Gods witnesse ye blaspheme as before and speake yet manifestly against the Apostle who sayes that the witnessing of this spirit vnto our spirit makes vs to cry Abba father But we will speake more of this hereafter But now to conclude this verse seeing hee who hath not the spirit of Christ is none of his
Tertul. de resur carnâ—â— Lord Iesus hath carryed our flesh into heauen as an earnest and pâ—edge of the vvhole summe vvhich afterward is to be brought thither he hath not thought it inough to giue his spirit vnto vs here on earth as the earnest of our inheritance but to put vs out of all doubt he hath carried vp our flesh into heauen and possest it in the kingdome in the name of all his members Who raysed vp Iesus from the dead Then vve see that our Seeing our Lord was among the dead let vs not feare when God cals vs to lye down among them also Lord was once among the dead but now is risen from them let vs not then be afraid vvhen God shall call vs to lye down among the dead also shall the seruant be ashamed of his Masters condition or vvill the patient refuse to drink that potion vvhich the Phisition hath tasted before him No we must follow our Lord through the miseries of this life through the dolours of death through the horrours of the graue if vve looke to follow him in his resurrection in his ascension to be amongst those hundred fortie and foure thousand in mount Sion vvho hauing his fathers name vvritten in their foreheads follow the Lambe whersoeuer he goâ—th Reuel 7 singing that new song vvhich none can sing but they whom he hath bought from the earth When those women came to seeke the Lord Iesus in the What comfort Christs resurrection giues vs against death Sepulchre all the feare they had conceiued concerning Christs death the Angels remoues it by sending them to meditate on the resurrection why seeke yee him that liueth among the dead hee is not here but hee is risen Wee are not Mat. 28. 5. 6 yet laid downe among the dead but or euer we goe to the graue we haue this comfort that the Lord by his power shall raise vs out of it where the head growes through the members will follow Per angustum passionis foramâ—n transiuit Christus vt latum praeberet ingrâ—ssum sequentibus membris Our Lord is gone through the narrow passage of death that hee might make it the wider and easier to all his members who are to follow him We see by experience the body of a man drownes not though it be vnder the water as long as the head is borne aboue many of the members of Christ are here in this valley of death tost too fro in this sea of tribulation with continuall tentations yet our comfort is we cannot perish for our head is aboue and a great part of the body liuing and raigning with him in glory there is life in him to draw forth out of these miseries all his members and hee shall doe it by that same power by which he raised himselfe from the dead For we are taught here that our resurrection is a worke not to be done by man not the power of nature but by Resurrection is a work of God and nâ—â— of man the power of God we are not therefore to hearken to the deceitfull motions of our infidelitie which calles in doubt this article of our Faith we must not consider the imbecillitie and weaknesse of nature neither measure heauenly and supernaturall things with the narrow span of naturall reason but as it is Abrahams praise the father of the faithfull Rom. 4. 19. that when God promised him a sonne in his old age hee was not weake in faith hee considered not his owne body which was dead neither the deadnesse of Saraahs wombe but was strengthned in the faith and gaue glory to God being fully assured that hee who had promised was also able to doe it so should we sanctifie the Lord God in our harts looking to the word and promise of the euerliuing God to Cyr. cate 18. whom those things are possible which are impossible vnto vs for the Lord saith the Prophet hath the whole earth in Isay 40. 12. his fist and it is more easie to him to discerne one pickle of dust from another then it is to any man hauing his hand full of sundry seedes to open his hand and gather euery kind thereof into one by themselues seperate and distinct from the rest When thou hearest sayth Augustine that the dead shall be raised suppose it be a great thing yet count it no incredible thing but consider who it is that takes in hand to doe it ille suscitabit te qui creauit te the Lord who created Aug. ser 64 thee he it is that shall raise thee And for our further confirmation let vs consider how Resurrection confirmed by Scripture by types by practises of God in nature the spirit of God hath taught this article of our resurrection in sundry places of holy scripture hath shadowed it by types and figures hath cleared it by examples and last of all by the practise and working of God in nature As for Scripture both Prophets and Apostles as it were with one 1 Our resurrection is confirmed by Scripture Dan. 12. 13. Hos 13. 14. 15. mouths breathes out this veritie They that sleepe in the dust saith Daniel shall awake some to euerlasting life and some to euerlasting shame and perpetuall contempt I will redeeme thee saith the Lord by Hosea from the power of the graue I wil deliuer thee from death O death I will be thy death O graue I will be thy destrustiom Patient Iob in his greatest extremitie Iob. 19. 25. gaue out this notable confession of his faith I am sure that my redeemer liueth and he shall stand the last on the earth and though after my skinne wormes destroy this body yet shall I see God in my flesh whom I my selfe shall see mine eyes shall behold and none other for mee though my reynes are consumed within me And if we come to the new Testament most cleare is that testimonie of the Lord Iesus The houre shall Iohn 5 28. come in the which all that are in the graue shall heare his voyce and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation The Apostles in like manner beare witnesse to their Master If in this life onely wee had hope in Christ of all men we were most miserable but now is Iesus 1 Cor. 15. 19. 20. 21. 22. risen from the dead and was mâ—â—â— the first fruits of them that slept For since by man came death by man came also the resurrection of the dead For as in Adam all lye so in Christ all are made aliue And againe Behold I shew you a secret we shal Ibid. 51. 52. 53. not all sleepe but we shall alâ— be changed In a moment in the twinkling of an eye at the last trumpet for the trumpet shal blow and the dead shall be raised vp incorruptible and we shal be changed For this corruptible must
vnlawfull imprecations against their brethren crying for the plagues of God vpon their neighbours for euery small offence in stead of the blessings of God these are like the Disciples that prayed for fire from heauen to burne vp Samaria not being led by a right spirit or rather like vnto Corah Dathan and Abiram vvho sent vp to the Lord Numb 16. strange fire vvhich at length brought downe a strange iudgement vpon themselues Sometime againe wee seeke that which lawfully may Or in our corrupt affection by which we seeke things lawfull for the wrong end Iames 4. 3. Mat. 6. 33. be sought the fault is not in the vnderstanding but in the affection as when men seeke lawfull things for the wrong end or in the wrong place Of the first saith Saint Iames yee seeke and receiue not because yee aske amisse that ye may consume it vpon your lusts Of the second saith our Sauiour seeke first the kingdome of God and other things shall be cast vnto you the Lord is greatly dishonoured when wee seeke any thing before himselfe for remedie let vs remember these rules First that the thing we seeke be good Secondly that vve seeke the greatest good in the first roome And thirdly that the secondary gifts we seeke them to the right end namely that they may be seruants to vs in our seruing of God onely and that vve abuse them not as occasions of sinning against our God And further we may learne here how little cause eyther What good can we doe by Nature seeing we cannot doe so much as pray for our selues the Pelagian had of olde or the semipelagian Papists haue now to magnifie so farre the arme of flesh as to affirme that man vnregenerate hath power of his owne free-will to make choise in things spirituall of that which is good for seeing vve cannot know what is good for vs till the Spirit teach vs vvhat power haue we of our selues to make choise of it It is true that men by the quicknesse of their naturall wit haue found out many artes and trades profitable for this naturall life so Iubal vvas the first Father of them who play on Harpes and Organes and Tubal-Cain the first inuenter Gen. 4. 22. of cunning working in brasse and yron but as for spiritual things which concerne the life to come man is not able by any power of Nature to help himselfe therein for vvhat can he do seeing he doth not vnderstand those things that are of God But the spirit it selfe makes request The Apostle to the How the Spirit requests for vs. Galathians hath a commentarie for these vvords vvhen he saith that God hath sent downe his Spirit into our harts by vvhich vve cry Abba father the requesting then of the Spirit is no other thing but his framing of such desires in vs by which vve request God And hereupon depends the efficacie of the prayers of Gods children no maruaile they be effectuall to moue the Lord seeing they are the birth of his owne Spirit the effect of his owne operation they come from him and it is not possible that he can mislike them when they returne vnto him If wee shall take a view of example of holy Scripture and Ecclesiastique story vve shal finde that the prayer of the godly hath done many vvonderfull things yea vvhat is it that feruent prayer hath not done Abrahams prayer opened the barraine vvombes of Examples in holy scripture prouing the efficacie of Prayer Abimilechs houshold and closed vp the hands of the Angels vvho vvent to destroy Sodome they could bring downe no fire vpon it till Lot vvas remoued out of it The prayer of Moses parted the red sea and was more forcible to ouerthrow the armie of Amalecke than all the weapons of Israel The prayer of Iosua made the Sunne stand still in the firmament and Samuels prayer brought loude thunder flashing fire and heauy haile-stones vpon the Philistims Eliah by prayer closed the heauens for the space of three yeeres and sixe months and opened them againe And this example Saint Iames applyes to euery godly man that vve should not thinke they did these things by the priuiledge of their persons rather then the efficacie of their prayer hee shewes that Eliah was a man subiect to the same infirmities whereunto wee are subiect and that the prayer of any righteous man auailes much if it be feruent no lesse than his though vve worke not by prayer such externall miracles as hee did yet doe wee by it draw downe inward grace bringing light to the blind life to the dead and makes a vvonderâ—ull change by repentance a vvorke full of miracles indeed in them vvho obtaine it In like manner it is vvritten that Aurelius Antonius in Examples in Ecclesiastique historie his expedition against the Germanes had in his armie a legion of Christians who by their earnest prayer vnto God obtained raine for refreshment of his armie when it vvas like to perish vvith thirst as likewise fearefull thundrings against their enimies for vvhich he then called that legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulminatrix the thundring band Thus in all ages hath prayer beene so forcible that it hath sometimes altred the very course of Nature vvithout and at all times hath changed the course of corrupt nature vvithin in such as had it Where if the children of God vvho are of tender conscience Comfort for the godly when they pray and are not instantly answered obiect vnto me that the more I speake of the efficacie of prayer the lesse is their comfort considering that of a long time they haue called vpon the Lord and can find no reliefe of their trouble let them remember that in this tentation they are not vvithout companions godly men haue beene exercised vvith the like before them Dauid a man after Gods owne heart complaines ofttimes to the Lord that he was hoarse with crying and that albeit he continued his prayer day and night yet the Lord vvas to him as one that is deafe and vvould no more be mercifull vnto him but at length he is alway compelled to burst out into glorious thanksgiuing praising the Lord that hath heard his voyce and not onely so but hee hath left this vvhich he found in his experience to be true as a bulwarke of our faith vnto all posteritie Surely the Lord will not faile his people 1 Sam. 12. 20. 21. nor forsake his inheritance He endureth but a while in his anger but in his fauour is life Hee is the most high God that performes his promises toward me Howsoeuer in our trouble vve thinke many times that he hath forsaken vs yet vvil he returne and reuiue his worke in vs and not faile to fulfill the desires of them who feare him Thus looking vnto Dauid let them not thinke euil to be tryed with the same tentation by which Dauid a man beloued of God was tryed before them and consider that there is a
saith many are called and few are chosen but he speakes of the inward calling which is the first intimation and declaration of our election For the decree of our election is alwaies hid and secret vnto vs till the Lord by calling reueale it and make it knowne vnto vs that we are of the number of those whom hee hath appointed to life As in his secret counsell hee made a distinction of the elect and reprobate so by his calling hee beginnes the execution of this decree seperating the one from the other in this life in manners and conditions who are to be seperated in the life to come for euer in estate and place He that will take a right view of all mankinde shall finde All mankinde are considered standing in three circles they onely are blessed who are within the third them standing as it were in three circles they onely being happy who are within the third In the outmost circle are all those on whom the Lord hath not vouchsafed so much as an outward calling by his Gospell and here standeth the greatest part of the world In the middle circle vvhich is much narrower stand they vvho are partakers of an outward calling by the Word and Sacraments In the third circle which yet is of smaller compasse than the other two stand they vvho are inwardly and effectually called these are Christs little flocke the communion of Saints the few chosen the Lords third part so to speake vvith Zacharie Zach. 13. 9. the other two parts shall be cut off and dye but the third will the Lord fine as siluer and gold the Lord will say of them this is my people and they shall say the Lord is our God It is a great step indeed that wee are brought from the first circle into the second but it is not sufficient to saluation yea rather they who stand in the second circle hearing the voyce of God calling them to repentance and yet harden their hearts and vvill not follow him may looke for a more fearefull condemnation then they vvho are in the outmost rancke of all Double stripes are for him who knoweth his Maisters will and doth it not Sodome and Gomorrha shall be in an easier estate than they Content not therefore your selues that yee are brought within the compasse of the visible Church that yee haue beene baptised in the name of Iesus and haue communicated at his holy Table Not euery one that saith Lord Lord shall enter into Math. 7. 21. his kingdome except yee finde also his inward and effectuall calling that the arme of his grace hath drawne you within the compasse of the third circle and hath set you downe among those whom he hath chosen to be his owne peculiar people And againe that the calling of God is according to his purpose yeelds vnto vs this comfort that seeing his calling is extended toward vs we may be sure that from euerlasting hee hath had toward vs a purpose of loue Certainely Where euer the Gospel is preached to call men there God hath toward some a purpose of loue hee had not sent his Gospell among vs were it not that he hath here a number belonging to the election of his grace hee hath lighted a candle among vs and set it in an eminent candlesticke to assure vs that hee is seeking here some peeces of money which were lost and hee will not rest till hee finde them When the Apostle Paul should haue gone by Bythinia the Lord commaunded him to goe to Macedonia what the purpose of God was the euent declared namely that it was to conuert Lidia and the Iaylour Who Acts 16. may not see here Gods meruailous mercie towards his owne that for the conuersion of a few will haue his Gospell to be preached to a whole kingdome which doth yet more clearely appeare in that when hee commaunded his Apostle Paul to tarry at Corinthus hee gaue this reason because saith hee I haue much people here shewing vnto Acts 18. 10. vs that the greater haruest hee hath the longer doth he continue his Labourers among a people This is the very worke of God which hee is working in the middest of you and for which hee continueth among you the preaching of his glorious Gospell it is because toward many of you hee hath a purpose of loue some hath he called already whom he will haue confirmed others yet inwardly called hee will conuert by the Gospell before he remoue it Let euery man looke to himselfe vvhether he haue part in that grace which comes by the Gospell or no for woe will be to him that shall be found in darknes after that the light hath shined vnto him Good vvere it yet for vs all if vve could more deepely If this were considered it would worke a greater â—â—uerence of the Gospell consider this that the Gospell of the Lord Iesus is come among vs not by accident nor by the meanes of men but by the purpose of God that in these dayes vve heare that voyce which many of our Fathers heard not that in some places of the vvorld this Gospell is preached and not in others that it is continued vvith vs notwithstanding the manifold machinations of the Children of darknesse to subuert it yea that by such and such persons the Gospell hath beene preached vnto vs if we did consider that all these fall out according to Gods determinate purpose it would waken in vs a more reuerent hearing of the word of Grace and a greater care to take heed to the smallest occasion of grace when it is offered but all the contempt thereof which now is among men floweth from this that they doe not looke vnto the hand of God sending out such a message to them by such persons at such a time in such a place as hee in his eternall purpose hath concluded with himselfe But as Samuell before he knew the Lord thought the voyce of God to be but the voyce of Elâ— and therefore went againe to his rest so the great multitude of them who heare it not as the word of God but as the word of men esteeming that it commeth by the meanes of men and not according to the determinate purpose of God it is no meruaile if still they returne to their olde sinnes and remaine disobedient to the heauenly vocation And further out of the ground laid already that the calling A fearefull token of Gods departure wheÌ„ hee ceaseth to call a people any more of God is according to his purpose we are taught that the least intermission of Gods calling should be vnto vs a great matter of humiliation seeing the Lord calleth men to be Preachers and hath them in his hand as starres holding them out sometime to one part of the world and sometime to another that hee may communicate light to them who are sitting in darknesse the remouing of them from a people is a feareâ—ull token of the Lords departure and
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
spare in thee sinne committed by thy selfe no no vvhen hee beginneth to smite thee hee shall neuer lift vp his hand from thee but double his stripes vpon thee and there shall be no end of thy sorrow As the ioyes prepared for the godly so the paines prepared for the wicked are such as the eye neuer saw the tongue cannot vtter nor the heart conceiue That place of the damned is the great deepe the Ocean of all the iudgements of God all his temporall plagues are but like riuers and strands running into it If therefore the beauty of Sion doth not allure vs let How both Sions beauty and Sinaies â—error should moue vs â—o repent the terrour of Sinai afray vs. The Lord proclaimed his Law in a fearefull manner vpon mount Sinai but in a more terrible manner will he execute it if Moses who was so familiar with the Lord trembled when he heard it proclaimed what horrible feare shall ouer-take the wicked when they shall see it executed vpon themselues Let therfore the children of wisedome hearken in time to the ioyfull tydings of peace which are daily proclaymed on mount Sion let vs drinke of the still and peaceable waters of Siloh which flow from it let vs embrace that mercy which Iesus by the merit of his death hath conquered vnto vs that so we may be saued from the wrath which is to come His owne Sonne Iesus Christ is called Gods owne Sonne How Christ is Gods owne Sonne both in respect of his diuine and humane natures for as he is God he was begotten of the Father by so vnspeakable a generation that as Esay saith none are able to declare it Esay 53. 8. and as he is man he is the Sonne of God conceiued by the holy Ghost made man indeed but not after the manner of other men but of this see Verse 3. But gaue him for vs all This is very often alleadged in The price of our redemption tels how much the Lord hath esteemed of vs. 1 Pet. 1. 18. holy Scriptures as an argument of the great loue of God toward vs that he gaue his sonne to death for vs and so it is indeed for it is not by any corruptible thing as Gold and siluer that he hath redeemed vs but by the precious blood of his owne Sonne the Lambe vndefiled and without spot There is no man will giue much for that whereof he esteemes but little wee measure the price of a thing according to the worth of it in our iudgement euen so of the greatnesse of that gift which our God hath giuen for vs we may estimate the greatnesse of his affection toward vs. Precious indeed in the sight of the Lord is the death of his Saints vvho to redeeme vs from death spared not to giue his dearest sonne vnto the death It was the Lords reasoning to Abraham now I perceiue thou Gen. 22. 12. louest me because for my sake thou hâ—st not spared thine onely sonne and haue we not much more cause to turne ouer the same reasoning to the Lord now Lord we perceiue thou louest vs because for our sake thou hast not spared thine onely one sonne The Lord shed abroad in our hearts more aboundantly the sense of that inestimable loue that we may be carefull to requite the kindnesse of the Lord putting his holy will before all things in our affection and endeauouring in holy loue to serue him who hath saued vs. Shall he not with him giue vs all things also We are to vnderstand All things belong to the godly in regard of right albeit not in regard of possession all things that are needfull for vs And here it is necessary that wee put a difference betweene our right and our possession The children of God haue the right and property of all Gods good creatures for Christ their Lord is the heire of all and hath made them with himselfe fellow heires All things are yours saith the Apostle and yee are Christs 1 Cor. 3. 21. and Christ is Gods But as for the possession of them in this life the Lord giues it or with-holds it according as he sees may be for the good of his children We know our father Abraham had the right of Canaan when he had not the possession of it and are not therefore to thinke it strange that the Lord giues not alwayes possession of that to his children whereof they haue the right But as for the wicked they haue possession without a right and therefore shall be punished as theeues and robbers and violent vsurpers of Gods creatures vvhereunto Iesus Christ who is the heyre of all hath neuer giuen them a right Secondly we marke here that the giuing and dispensation Seeing all things are giuen by God let vs moderate our care and take nothing but out of his fatherly hand of earthly things is from God if we could remember this it would moderate our care and make vs in our callings first to seek the Lords blessing loath any maner of way to take the things of this world vnlesse we see they be giuen vs out of the hand of God For wee are to know that Sathan who is a counterfaiter of GOD doth also arrogate to himselfe though falsly to be the giuer of things hee that durst say to the sonne of God all the kingdomes of the earth are mine Mat. 4. 9. I will giue them to thee if thou wilt fall downe and worship me will he stand in awe to speake it vnto sinfull man No indeed it is his daily tentation by vvhich he circumuents many intangling their hearts with the loue of vvorldly gaine that to obtaine it they care not to lye to steale to sweare to oppresse to deceiue one another vvhich in effect is to fall downe before Sathan and worship him Thus Sathan rules in the kingdome of Babell like a spirituall Sathan another Nabuchadnzer and a Balak offers also gifts to men Nabuchadnezar presenting to his subiects his great image of gold accompanied with all sorts of musicall instruments that is vvorldly pleasures vvealth and prosperitie which bewitch the simple and makes them fall downe and vvorship yeelding themselues seruants to Mammon But happy are those children who refuse so to do and can stand vp with their father Abraham lifting vp his hand to heauen and say I will not haue so much as the laâ—chet of a shooe from Gen. 14. 22. the king of Sodome I will haue nothing by any crooked or indirect meanes out of the hand of Sathan or any of his instruments the buds of Balak shall not hire me to doe euill neither the wages of iniquitie nor the reward of Sodome for doing good shall euer cleaue to my hands I will looke for my portion from the Lord. Againe seeing God is the giuer of all things let vs learne Seeing God is giuer of all let vs stand content and not murmure if others get a more portion than we
456. How worthy to be honoured 108 Christian hath accesse to the chamber of the great King when he will 318. none but he knowes the misteries of the Gospel 320. he is sure of victorie 322. what is his best 337. when comes hee to it 338. 339. his vnion with Christ maruellous 24. Christian exempted from the threefold condemnation of the wicked 15. yet condemned by wicked men 9. sinne is in him but hee goes not after it See Sinne. Hee wants neuer enemies but they cannot hurt him 404. he is compared to a rock in the sea 448. hee wants not Canaanites to curse him 290. hee is subiect to perils 437 Christian his ingrafting in Christ see Ingrafting See Vnion Christian freed from wickednes not from weakenesse 296. why weakenes is left in him 299. A soueraigne rule whereby to try him 110. In the Christian are two men 315. God estimates him by the new man 316. the new man liues in the bodie like Lot in Sodome 317 Christian is not a single man standing by himselfe but a man incorporate in Christ 448 Church how deare to God 335 Creature how it waites sighes and groanes 250. threefold vse thereof to man ward 251. how punished for mans sinne 258. subiect to a two-fold vanity 255. three wayes abused 257. wee should blame our selues when wee are crossed by the creature 259. they shall concurre to plague the wicked 257. what creatures shall be restored 261. to what vse shal the creature serue in the last day 262. how will the creature be deliuered seeing the Psalmist sayes they shall perish 263. the creature complaines to God God complaines to the creature vpon man woe to man if hee complaine not on himselfe 264 Crosse how comfortable Worldlings can not know 330. small crosses are of Gods indulgence 430 Crosses which are not Christs are accursed 224 Crosses should not be sought by vs. 436 Courts of iustice holden by God on man are two in the first the sinnes of the elect was condemned in the second the persons of the wicked shall be condemned 72. 73 Couenant of grace the godly had it euen vnder the Law 190 Curse encreases as sin encreases 256. Christ hath a two-fold right to his fathers kingdom 21. 214. this deliuerance pertaines not to all and how miserable they are who are not in him 18. the prayse of our deliuerance belongs to him onely 55. how hee is Gods owne sonne 66. 408. his diuine generation a great mysterie 67. hee came like a sinfull man but not sinfull 68. he did his greatest workes when he was weakest 73. he is a powerfull Sauiour and our comfort therein 74 Christ is the first borne in three respects 376. miserable they who acknowledge not his prerogatiue 377. Christ and his Spirit are not sundred 117. his kingdome encreases by trouble whereby others are weakned 223. how the wicked giue him stil a scepter of reedâ— 353. Christ is the life and the way to the life 371. hee is the chiefe gift of God all other gifts are but pendicles 422. his exaltation 423. his sitting at the right hand of his Father 424. his intercession 425. how hee restores vs to a better estate then we lost in Adam 453. his loue to vs 379. onely Mediatour of intercession 425. his mediation should suffice vs 427. his resurrection most comfortable 422 D Day of death how it should be expected and waited for 274 Day of iudgement should be waited for as the yeare of Iubilie 275 Death first and second 61. Nature of the first death chaunged 62. to the Christian it is neither totall nor perpetuall 121. Second death hath three degrees 61 Death not presently destroyed for foure causes 136. Ethnickes comfort in death not like ours but their courage better 123. We are not only mortall but dead 124. bound already by the officers of death 124. yet haue wee in vs a life which is not subiect to death 138 Death not to be feared 144. It doth but breake the prison and let out the prisoner 138 Dead body of the Christian honoured by God 141. they haue a balme which preserues them to immortalitie 142 Death second why called a wrath to come 147. the place of it vniuersalitie and eternitie of it 175. Death to sinne restores life which death in sinne tooke away 179 Death comes to the wicked as Iehu to Iehoram 274. how it works good to the godly 331. compared to the red sea 332. 333. can not hurt the man of God 444 remembrance of it profitable 452. how in it we are conquerors 448. comfort in death 453 Death in the body should abate pride 125. Necessarie obseruations concerning it 363 Death of the wicked how miserable 138 Debt double lying vpon vs the one wee must pay the other we must seeke forgiuen 163. What helpes wee haue to pay the debt of obedience 164 Deliuerance from sinne begunne shall be perfected 60 Desertions spirituall no comfort in them 209. 210. Distinction of mankinde three fold 19. 20. Diseases and vncouth deaths come by vncouth sinnes 128 Dwelling of Gods Spirit in the christian 106. What it imports 108. how maruellous it is 107. the christian should be honoured for it 108. What benefits wee get by Claists dwelling in vs. 110. 111. 141. how carnall professors lodge him in a wrong place 114. E Election so sure that no creature can disannull it 370 Epistle to the Romanes why first placed 2. Enemies of the godly how they doe them good 332 F Faith and workes not simply opposit but in the act of iustification 339. See iustification Faith and hope compared 279 Faith compared by Christ to the fish 286. the right place of faith hope and loue in the worke of saluation 281. the fortresse of faith 391 Famine one of God his ordinarie plagues 433. miserable caterpillers are they who make gaine of famine 433. of a cursed rodde changed into a blessed crosse 434. how in famine God prouides for his children 434 First fruits of the Spirit tels what the fulnesse will be 397. 320. 270. First borne his priuiledges 376 Feare of fiue sorts 191. from what feares are the godly exempted 192. feare in the godly prepares a way to loue then it ceases but in the wicked it â—oes on to despayre 193. how wee should feare so long as we are in the body 124 Flesh vsed to expresse sinfull corruption for three causes 32. 33. Mâ—â—rable end thereof 46. 100. what it is to be in the flesh 101. falsely expounded by Syricius of the marryed 101 Foode should so be giuen to the body that sinne be not nourished in the body 168 G God how he is the father of mercie 66. not of iudgement 357. God both by word and deed declares that he craues not our death 169. What comfort haue we in that hee is our Father 203 God his goodnesse is extended to all his inheritance reserued onely to his children 212. His workes are not to be iudged by their beginnings but their ends 324.