recouered the vse of all the creatures wee lost in Adams fall so as wee haue interest in them all how euer the Lord in wisedome hath seuered and distinguished them in a property yea we haue such interest in them as the world should not stand not the Sunne shine but for the elects sake And all the wicked in the last day shall answer for euery crumme of bread that they haue eaten for they doe but vsurpe vpon the Lords creatures in as much as being excluded from the tree of life they are thereby excluded from all things that should maintaine life and though now the Lord permit them to abound in these earthly treasures yet they shall haue double torment for their single ioy for they are neuer in their owne house but when they are in hell as it was said of Iudas Mat. 27. 5. Act. 1.25 when he hanged himselfe that he went to his owne place The second priuiledge wee haue is this that being heires with Christ these is nothing but shall be made by God to further our saluation euen as Saint Paul being rauished as it were with the constant hope of this inheritance in the conclusion of this chapter giuing the challenge in this spirituall conflict to see if there be any thing can bee able to separate him from the loue of God for we are Lords of all the creatures sauing of Angels and our fellow heire Christ Iesus is head of Angels and they â—â—e but ministers for our good As for the wicked they shall be as well able to saue themselues without God as to hurt vs hauing God and the worst they can do is but to send vs to God And as for Sathan his darts hee casteth at vs they are turned aside in the armour of Christ and the floods he casteth foorth to deuoure vs shall neuer come neare vs Reu. 12.15 2. Cor. 12.8 and his buffettings are preseruatiues against presumption as Paul witnesseth of himselfe If wee suffer with him This is a transition or passing ouer of the Apostle to perswade vs to affliction for wee would haue the head crowned with thornes and the members clad with veluer but it may not be so for there must bee a conformity and resemblance with the head and the members Now this is the second reason the Apostle vseth to make vs sure of this heauenly â—â—keritance namely that wee must first be afflicted The cause why this is brought in is this Paul vers 1. had giuen the greatest comfort to a Christian that could be when he said There is no condemnation to them that are in Christ Iesus Now there are two things that make the very elect to demurre and stay vpon this whether there be any condemnation to them or no first the apprehension of their many sinfull infirmities as if they should say Is it possible the life of God should be in mee that I should be shapen after Gods image that Christ should bee my sanctification and yet that I should be subiect to so many grieuous infirmities To this the Apostle answereth True it is there bee in them many things graciously qualified by the prefence of the Lords spirit yet during this our seafare and pilgrimage in this life there must bee a combat and a strife betweene the deceit of sinne and the strength of grace howbeit by patience and perseuerance we shall ouercome not some part of the world but euen the whole world and our owne concupiscence 1. Ioh. 5.4 which is stronger then death not but that there shall be left some fragments and reliques of corruption in vs for Paul heere doth not say There is no matter of condemnation left within vs but that vncleannesse is so washed away in Christ and we are so sanctified by his spirit as there remaineth for vs no condemnation God being satisfied in his Sonne Sath an being vanquished and the powers of our sinful flesh being tamed and subdued The seâ—◠〈◊〉 thing that maketh vs to doubt whether condemnation 〈◊〉 not due to vs is the apprehension of our many afflictions wherewith we are tossed and encumbred in this life as when wee shall consider that we are made blessed by Christs curse and healed by his stripes then we breake foorth into this And is it possible that I am one of these and yet am so miserably intreated in this life Hath Christ â—â—â—â—e through the sorrowes and agonies of this life Hath he booke in sunder the bands of death and all to make me way to that glorie wherein he now sitteth and shall lâ—et be so burdened and so sore oppressed with anguish of spirit and griese of bodie This cogitation and thought worketh and ingendreth a feare in the weake soule lest God should be angry and much displeased with them because he feedeth them with the water of sorrow and bread of affliction and maketh them as the spirit speaketh passe through fire and water that is through many miseries diuers in kind and extreme in measure But thus the holy Ghost to proue the first verse of this chapter true sheweth this to be the high and beaten way to heauen and that there is no way but that which Christ hath gone before vs for somewhat for godlinesse we must be persecured Ioh. 5.17 Heb. 12.6 and being chastised of the Lord it is certaine we are no bastards So as the bearing of this crosse must and ought to be another seale to assure vs of the inheritance which we shall haue and not to be dismaied though it goe hard with vs in this life for we must thinke it no disgrace nor disparagement to be of the honour of the same order our elder brother Christ was of that is appointed and set foorth daily for the slaughter laid open to the viperous tongs of many glorious and proud Pharisees but as Christ had his crosse as it were his ladder to lift him and carry him vp aboue the heauens as the Greeke translation is so must we looke by the same rounds to ascend to the same place Out of this therfore ariseth to all the godly double comfort first that we shall be no otherwise vsed of the Lord then Christ his naturall sonne was vpon whom the very sea of his fierce wrath did fall secondly that as we haue Christ a fellow and companion in our sufferings so Christ hath vs companions and partakers of his glorie If we suffer with him Heere are two things to be considered first the precise necessity and as it were a fatall kind of destiny whereunto God hath made all those subiect that shall be saued namely that they must taste of the cup of affliction and drink of the dregs therof expresly set downe in these words We are heires if we suffer The second is the double fruite and benefit we reape by this affliction first that Christ hath tasted more deepely of tribulation then we shall secondly that in recompeâ—â—ce of our sufferings we shall heereafter bee partners with him in â—â—â—â—state
for the officers of the Church and the ministerie it is not onely ordained of God in generall but euery particular place and euery kind of office is set downe the Church being his owne house which he meant to beautifie with all necessarie furniture and none of this can be put downe neither may others be added 1. Cor. 12.28 and Ephes 4.11 For the Pastor may bee put downe by the Prince but not the Pastorship without maiming the bodie of Christ for then were it an humane constitution as is the other of Magistrates And therefore most grosse is it that women should be licenced to baptize which pertaineth onely to the office of a Minister and it is an idle answer to saie Quod fieri non debet factum valet that which should not be done is yet effectuall when it is done for this is a seale put into a wrong hand And if Vzziah 2. Sam. 6.7 being no Leuite was striken with sudden death for but touching the Arke of God which was readie to fall though his intent was good and if Vzziah 2. Chro. 26.20 was smitten with leprosie which he could neuer claw off to his death for burning incense to the Lord which onely pertained to the Priests to doe then may these intruders vpon the Lords possessions feare some plague to light on them for intermedling with these holy things and as well may they administer the Supper as Baptisme for they be seales of equall dignitie Howbeit if thou wilt be Iohn Baptist shew me these two things first a commission of thy calling secondly besides that thou must proue thy calling warranted shew me that thou commest rightly by it and that thou canst lawfully conuey it vnto thy selfe as Luk. 3.1 the spirit of the Lord came vpon Iohn For to haue this securitie is good in two respects first for the sasety of thine owne conscience in the day of affliction for thou knowest the iudgement of Christ concerning such as creepe in at the window they haue neither loue nor care of the flocke Ioh. 10.1 Therefore Ieremie chap. 1.6 cried O Lord I neuer thrust my selfe into this vnthankefull office but thou sentest me and thy wordwas as afire shut vp in my bones Secondly it is good to retaine the people in obedience when they shall see the Patent of thy calling whereas otherwise they will esteeme thee but as offering thy selfe vncalled and then thou maiest labour among them vnthanked For that Esay spake saying The voice of a crier in these words is set downe the execution of his office Where we learne that there are no names giuen to Ministers but they are words of emploiment and of labour For Preaching comes of Praeco to be a proclaimer in the market place so are they called trumpeters for that they must blow the siluer Trumpet of the Lords word that it may sound and ring in the eares of the people Criers Esa 4.11 Ezec. 34.10 1. Pet. 5.4 so as they must be no toong-tied fellowes for they are no fitter for this office then is a blinde man to be a Pilot. They must be shepheards which in Iuda were faine to watch all night to preserue their flockes from Wolues Watchmen who must take heed lest through their sloth the fort be surprized Embassadors hauing a great message to deliuer from the king of heauen Angels as Christ is called the Angell of the great couenant and Reuel 3. Write vnto the Augell that is 2. Tim. 2 1â— 1. Cor. 3 1â— the Minister of such a Church Workmen because they be builders of mens consciences Stewards to prouide meat for the Lords inheritance And as Iohn was to crie in his time so is there as great necessitie laid vpon vs to crie in this time according to the proportion of that grace we haue receiued In Pauls time 1. Cor. 9.16 it was a curse of damnation not to preach which cannot be appropriated to Paul himselfe it being a dutie specially required of all that labour in this vineyard And 2. Tim. 4.2 he adinreth Timothie to preach instantly so that as Iohn as the fore-runner and Timothie as an Euangelist were to preach with vehemencie so are wee as Pastors to crie the same crie for it neuer yet pierced deepe enough nor entred far enough to make men watchfull ouer their liues Now some are vnwoorthie the name of celers being scarce able to speake others are able but not willing to be criers bringing others a sleepe with their sloth vpon whom without repentance resteth a woe into lerable to beare and impossible to auoid Secondly obserue heere the agreement betweene the Prophet Esay and Iohn Baptist Iohn making that plaine was spoken obscurely by the Prophet Prepare yee the waies What is that Repent Let the high mountaines be brought low that is let pride of life be abated Let the low velleis be filled that is let despaire be reiected Let crocked things be made straight that is let the iudgement be rectified Let the rough waies be made smooth that is let thy swelling affections be changed Now this Allegorie vsed by the Prophet is borrowed from entertaining of Princes at their first coronation at which time all ordures bee clensed bridges repaired the streets pauâ—â—l herbingers goe before to take vp lodging the trumpets sound the volley of shot goeth off and euery man is arraied in his best robes not that the Lord of glorie expecteth such a transitorie triumph for hee requireth but this amend thy life and a cleane heart is his best harbour a spirituall entertainment being fittest for a spirituall king Lastly in this crie of Iohns obserue his faithfulnesse he prepareth a way for the Lord not for himselfe he might haue liued farre better in respect of the world then in this base office and in this base place for his priestly birth being the sonne of Zachary Luk. 1.13 would haue affoorded him a richer portion yea he was offered to be Christ Ioh. 3.28 but he would none of it contenting himselfe with that share the Lord had allotted him and attending on that dutie the Lord had enioined him And thus ought all the Ministers of the word to doe not to preach for reward nor to crie for ambition though the herbinger must not lie without doores but they must looke for a recompence from the highest for the world is vnthankfull And it is not enough to preach but they must preach to the consciences of men that the Lord Iesus may enter in and not to gratifie the affections of men with the eloquence of the flesh and in swelling words that themselues may enter in For if they crie to get a name or renowne or preach in contention they may crie long enough they haue all they shall haue hauing that they sought for to bee caried in the mouthes and to bee had in admitation of the people For the fift circumstance which is his extraordinarie austeritie his attire and girdle was such as Eliah did weare 2. King
all graces and so truely is it sealed vnto our soules that wee eate Christ though not corporally By the word we eate the flesh of Christ continually by faith and in the Sacrament it is only more plaine that we eate it because two senses are satisfied by it the eare hearing the word and the eie seeing the bread For the third testimony There comes a voice from heauâ—â— by the former miracles the Lord onely prouided for the witnesse of the eye but now hee prouides for the eare also Where wee learne the wonderfull wisedome and loue of God to exercise all our senses that thereby we might be brought to a certaine perswasion of these mysteries Among the Philosophers is a great question whether the sense of sight or of hearing bee better in it selfe True it is that sight in nature is more excellent as for celerity and quickenesse so for perspicuity and sharpnesse but if the doubt bee made of the profit of these two then hearing excelleth for we can see nothing but that is visible but many more things are to be heard of which thereby may be conueied to the heart to iudge of so the largenesse of hearing is greater in the profit Besides no man profiteth by sight vnlesse he vnderstand it by hearing for which cause it pleased God to apply both in the mystery of saluation that thereby we might be sure of it we neuer doubting of that we both see and heare Faith commeth by hearing Rom. 10.17 and the holy Ghost bores the care Psal 40. and leades the eye to satisfie it setting before it in Baptisme water and in the Supper bread and wine so as it is prouided that the hearing might haue the word and the eye the sacraments Now in the voice consider what it doth expresse namely thâ— that flesh which stood there before them was the naturall sonne of God and this he is two waies first as he is the sonne of God by nature of the eternall substance of his Father howbeit let no man thinke fleshly of the matter for hee departed with no substance nor had any manner of change secondly as he was the sonne of Mary not by nature or adoption for then there had beene a time when he was not the Sonne of God but by personall vnion the man Christ being neuer a person by it selfe vntill it was personally vnited to the Godhead so as he was borne the sonne of God not by nature for he was of the nature of his mother so Mary is said to bee the mother of God not that she brought forth God but brought foorth that man that was God and this in respect onely of the personall vnion In that it is said my welbeloued Sonne vnderstand that all loâ—â— comes from him that comes to vs and wee are beloued only for Christs sake as Châ—â—◠〈…〉 praieth Iohn 17. I beseech thee good Father that as 〈…〉 â—â—â—d me so thou wilt loue them and giue them the same glory thou guest me This is God required to doe by his owne Sonne who can aâ—ke nothing shall be denied him With the same loue loue thou them as I am in them so are they in me And this ministreth singular consolation that when we consider Christ to be beloued we may withall remember that with the same loue the Lord loueth his natural son with the same doth he loue vs that are adopted so as when he beholds the beauty of his sonne in whose fore-head as in a golden plate are written all our names hee turneth from our filthinesse and embraceth vs as his owne sonne and the Father and sonne are all one in desire The Lord grant we may be able to comprehend it and be willing to entertaine it that this loue may constraine vs to loue him againe otherwise it brings foorth no effectuall fruit in vs. Againe since the Father tooke all delight in this Sonne Christ Iesus and that the whole Trinity was heere at his baptizing and that the father saith in another place Sonne I will glorifie thee still Iohn 12.28 let vs learne to magnifie the Lord Iesus let him bee our ioy for who is there in heauen or earth in whom wee can set our delight better then on him which thus pleaseth the father Let vs loue him that God loueth he is the only Priest to sacrifice for vs the only Aduocate to plead for vs the onely Prophet to instruct vs the only King to gouerne vs the onely shield to defend vs we shall be made rich through his grace only righteous through his obedience onely safe through his protection onely and saued through his mediation only He that glorifies the Sonne glorifies God and he that resteth vnder the wings of the Sonne shroudeth himselfe vnder the shadow of the most high then accursed be that man or that religion that holds Christ but as the chiefe Sauior and would haue other helpes ioyned to him for we must only haue Christ and wholly Christ and assure ourselues to bee â—aued onely in him our praiers to bee heard onely through him and our wounds to be healed onely by the sight of him and to what end should we ioyne others with him since all are beloued onely for him That there is a Trinity appeâ—◠〈…〉 â—â—er in this place aâ— namely the fathers voice 〈…〉 â—esence in the Done and Christ manifested and 〈…〉 flesh and these bee seuerall yet but onâ—â—e hoâ—â—â— and all and euery of them is leâ—â—â—uah It is a mystery only to be adored yet in some measure iâ— to be knoâ—en that they should be three persons yet but one God as for example take three men Paul Iames and Iohn heere be three persons and three men but it is not so in God for in things that bee created wee must consider they are onely limited therefore the same nature in Iohn is not the same natuâ—â—â— singular and in specie that is in Paul because they bee not onely two persons but diuided in quantity and that particular nature in particular that is in Iohn cannot be in Paul So for Angels take Raphael Gabriel and Michael supposing him to bee a created Angell the same particular angelicall nature that is 〈◊〉 one is not in another for they be not onely two persons of Angels but two natures not distinct but separate Now in God 〈◊〉 make a common essence which is Iehouah wherein doth consâ—â—â— three Elohims yet are they not three Iehouahs because his nature is simple and the selfe same is in them all and the same being is in God the Father that is in the Sonne and is tota to 〈◊〉 in euery one and the same in Vnity And if wee will haue thâ—â— Gods then must we make a substance diuided which cannot be but there is onely a distinction Angels are separate one from another and are one without another but in the Trinity it is otherwise The Sonne is in the Father the holy Ghost in theâ—â— both and they are all one The Sunne
For if we rather desire the flesh pots of Egypt then the Manna in the wildernesse and being drawen a little from the custome of sinne by the impulsion of the spirit wee make more haste to returne backe to our vomit then to follow hard toward the marke for the price of the high calling of God in Christ then is not Christ in vs nor wee in him and being out of him there is nothing but condemnation Phil. 3.14 and we are alreadie in the iawes of the Lion Out of the first obserue that saluation is not appointed for all men for all pertaine not vnto Christ as himselfe saith Luk. 12.32 mine is a little flocke and Iohn 10.26 those that beleeue not are not of Christs sheepe but those that be his heare his voice putting a difference betweene beleeuers and those that are in truth no better than Infidels which is more liuely expressed by the reward verse 28. I giue them that is my sheepe eternall life and they perish not What becommeth then of the other They are as Iude 6. reserued vnder darknesse vnto the iudgement of the great day and the cup of vengeance and condemnation cannot passe by them because the wrath of God was neuer satisfied for them so much also is signified by Christ Mat. 7.13.14 There be two waies in the world fitting with the two fold condition of men the one strait and narrow the other wide and broad those that in this life loue not to be pinched and crouded but to haue their walkes easie and their roomes large their feete leadeth them to destruction and of this kinde saith hee there be many Let vs not therefore vainely nozzle our selues in this opinion that heauen shal hold vs all for Christ as Iohn 10.9 is that straite dore by which wee must enter and though goates may heere feede with sheepe and tares may grow vp with corne yet when we come to the fold and to the harnest our shepheard knoweth who are his and giues them onely entrance and our Lord who is the husbandman gathereth only the graine and scattereth the chaffe as before the wind for condemnation is the inheritance of all such as haue not Christ for their head and he is head to none that haue not their life from him and none liue in him but they that are ruled by him and hee ruleth none but by the scepter of his word within the reach whereof few desire to be drawen but all almost doe seeke how to slip the collar as if the patient should onely dislike that medicine which would rid him of his disease yet such are most in the world that hate to see Christ in the glasse of his word wherein he is most perfectly to be beholden and therefore no marnell though condemnation as a cloud doe couer so many Secondly let vs obserue and as it were with teares of thankfulnesse acknowledge and reuerence the speciall and spirituall loue of God Mal. 1.5 that hath so magnified himselfe vpon the borders of vs Christians that when wrath had ouerspread the earth and the curse of God for disobedience had runne through the end of the world and that we were besmeared and misshapen with sinne as vgly as the Ethiopian and condemnation as due to vs as to them that alreadie hang in hell yet hath the Lord preserued vs not from a bodily death as Exod. 1.17 the midwines did the yong Israelites but from the spirituall fire of hell which should haue tormented our soules and this meerely through Christ that loâ—eth vs for though the first and originall cause of our saluation hee the loue of God yet this is conueied to vs through his sonne the Lord being as tender to vs as a father is to his childe onely through the obedience of that child and Sonne of his the Lord Iesus and therefore most fitly hath the Apostle deliuered heere this bridge of condemnation to bee broken downe that wee haue now no passage to hell through the forme and vertue of our liuing and being in Christ for there being but two impediments to our saluation first the destroying of Satans power in vs through sinne secondly the appeasing of Gods anger towards vs for sinne Christ hath remoued both these First in breaking the Serpents head Gen. 3.15 and himselfe possessing the hold which Satan kept namely the Temples of our bodies And secondly in treading the wine-presse of the wrath of God Reue. 14.19 that what possibly could in iustice be exacted of vs that himselfe paied in his owne body and person suffering for the time the paines and pangs of hell therefore there can no condemnation remaine for vs our debt being already paied to the vtmost farthing which ought to stirre vp our hearts to the praise and thankfulnesse of so good a God that passing by thousands that lay polluted in their blood no worse then wee hash thus gratiously visited and receiued vs to mercy For the second which is the meanes whereby we are fenced and freed from this condemnation namely through Christ we are to note two things First how we are said to be in Christ and Christ in vs Secondly what profit we receaue by this coniunction For the first it is such a mystery as mans imperfect wisdome and shallow reach cannot sound the bottome nor come to the depth of it but shall heereafter better be knowen by our fruition of it then now it can be by the description of it howbeit so far as this secret of God is opened vnto vs in the booke of God so farre may we seeke and no further Now this vnion betweene Christ and vs is expressed in the Scripture two waies first plainlie secondly by way of comparison the first is set foorth by Christ himselfe the master of all truth First as a thing to be felt and discerned euen in this life as Ioh. 14.20 At that day saith he shall ye know that I am in my father and you in me and I in you that is though yee shall lose the comfort of my presence bodily yet I will leaue you such a spirituall pledge of our coniunction namely my spirit as you shall know and perceiue I am onely absent from you in the flesh but am still with you to aide and succour you secondly it is plainely set foorth as a thing to bee perfectly inioyed in the life to come as Ioh. 17.23 where Christ maketh it part of his praier for all beleeuers That as thou O father art in me and I in thee so they may be also one in vs I in them and thou in me that they may be made perfect in one which places proue the vndoubted truth of this point that Christ and we are ioyned together for otherwise it had not stood with Gods iustice to haue punished Christ in our flesh nor to haue accepted our obedience in Christs person if wee had not beene in him and he in vs for it was not possible for the flesh of man so wilfully sinnig
behold the Sun-shine of the Lord in full measure which is the Sunne of light and of life yet we haue such a glimpse as wee cannot bee perswaded but it shineth vpon our soules And as the child in the mothers womb stirring neuer so weakly yet euen by that feeble motion she is assured that it hath life so the least light of the Sunne of righteousnesse is most sweet comfortable vnto vs. Which doctrine as it ministreth and bringeth consolation to a weake soule so must it be as a sharpe spur vnto vs that this righteousnesse may be encreased and that this spirit of God may delight to dwell in vs that we being grounded and growing daily in a perswasion of Gods loue towards vs it may enforce vs to loue him more and more and the strength and perfection of this loue may and ought to make vs resist and shunne all contrary means whereby our encrease and growth in faith may bee hindered And because this spirit of the Lords adoption is inward and can not be perceiued that many be deluded by Sathans subtilty and forgerie foisting and thrusting in another deed than euer God gaue vs especially working vpon the weake heart of man which being fraught and full of selfe-loue is easily perswaded of any good to it selfe therefore we must learne how to discerne whether it be the true euidence of Gods spirit or no which we haue within vs. And for that the Apostle here setteth down one effect and fruit of this spirit for all that is that there is a confidence of any good conscience to come boldly before the Lord as a child before his father to preferre our suites vnto him and to offer vp our praiers vpon the golden altar Reuel 8.3 that is the mediation of Christ by whose meanes and through whose obedience and suffering they shall sauour before the Lord as a sweet incense and the Lord shall put into them daily a new incense by the spirit assuring vs more and more of his louing fauor◠and we shall not hide our selues and run away when we are called Gen. 3.8 as Adam did but being disburdened of that which doth presse vs downe from the presence of God we shall come cheerefully before him and ioy our selues in that the Lord will looke so pleasingly vpon vs Other effects of this spirit and yet arising from the former are these If the spirit worke in vs the same affection towards God that nature doth produce in children toward their parents as first to loue God secondly to feare him thirdly to reuerence him fourthly to be obedient to him fiftly to be thankfull to him all which vertues be in good children who do alwaies acknowledge all they haue to proceed from their father as the speciall instrument from God and if we haue beare these affections to God our father as to loue him for his mercies to feare him for his loue to reuerence him for his goodnesse to obey him for his greatnes and to be thankfull to him for his kindnesse then may we assure our selues that we haue the spirit of adoption sealed vp in vs for our saluation In that we crie Abba Father learne that no obstinate or resolute sinner persisting deliberately in his sinne and his heart deliting in it can once open his mouth to pray nor neuer did pray The like whereof may be said of the hypocrite for though they may falsely perswade themselues that offering vp a few words in forme of a praier it is sufficient to purge the vncleannesse of their liues and that impudently and in presumption they may call God Father when their harts be impure and vncleane yet Iohn 8.44 Christ calleth them the children of their father the diuell And though Sathan may perswade an obstinate and wilfull sinner as he did Houah Gen. 3.4.5 that doing such an euill and wicked thing they shall not hang in hell alwaies threatening where God promiseth and promising where God threatneth vntill he take them in the lurch at the time of their death and then he ouerreckneth them yet it is certaine he cannot pray vnlesse he haue this spirit and this spirit none hath if they delight and sauour of sin so as though they cry Peace peace to their owne conscience and seruing the diuell will neuerthelesse vaunt themselues to bee the sonnes of God it is the Lords iustice that permitteth Sathan so to blinde them that they cannot see their sickenesse to the death for 1. Iohn 3.8 it is said He that committeth sinne is of the diuell Can the poison of Aspes and the sacrifice of praier proceed both from the same tongue No. Grapes cannot grow of thornes nor figs of thistles and Esay 66.3.5 the Lord saith that he that offereth sacrifice without trembling that is without reformation of life it is as if he killed a man which is most vnsauory to the Lord. So as lawfull things and things commanded be an abomination to the Lord when the soule and conscience is not answerable to the action and to the outward profession Howbeit things simply forbidden are sinnes both in the regenerate and vnregenerate and the prayers of these men that thus can lie on their beds and imagine mischiefe and yet can open their lippes by way of conference and speech with God are no better then those of the rebels in the North who when they had published all their mischiefe which tended to the ouerthrow of our dread Soueraigne yet ended and concluded their proclamation with God saue Queene Elizabeth Now concerning hypocrites that they cannot pray but by imitation of Christians as Parots looke vpon the rule of Dauid Psal 66.18 If I regard saith he wickednesse in my heart the Lord will not heare me that is if I delight in sin my praiers shall not come neare him so as make what shew thou wilt if thy heart be not vpright it auaileth not For as it is said Iohn 9.31 God heareth no sinners that is no malicious and deliberate sinners which intend and compasse mischiefe in their inward parts howsoeuer in hypocrisie they dissemble it And it is certaine it is as impossible to pray without this spirit as to vnderstand without a soule Further obserue how this spirit begets in vs such peace of conscience that makes vs confident in crauing our wants at Gods hand as from the spirit of adoption cōmeth faith so from faith issueth and streameth inuocation and calling vpon God by praier This faith grounded vpō the loue of God in Christ doth assure vs that whatsoeuer is good in heauen or in earth God wil bestow it vpon vs then steppeth in praier and according as the soule is burdned either with a desire to be deliuered from danger or with an affection to haue some wants supplied or to declare and expresse our thankefulnesse it doth take the present occasion and for sloweth no time to enter into the sanctuarie of Gods presence and there to lift vp our weak hands and to send
a candle then had Obadiah hid an hundred of the Lords Prophets in a caue 1. King 18.4 that neuer bowed their knees to Baal Iob. 5.22 For the Lord doth but laugh at the policies of the wicked and he in his time will discouer their shame to their faces and lift vp the heads of his seruants aboue all the tyrants of the world Now for the meanes whereby wee obtaine this victory obserue that it is by a spirituall power of the holy Ghost enabling vs to so great a worke for such is our ambition to be great men as if Demas find no preferment by the Gospell 2. Tim. 4.10 he will nothing esteeme of Pauls company Such is our desire to be rich as if we gaine by our seruants that worke with the Diuell we had rather they should be possessed still then we would lose our gaine which we may see Act. 16.19 where Paul and Silas were haled before the Magistrates onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining Yea such and so vehement are our naturall and earthly affections and so great our greedinesse to enioy the pleasures of our life that the mariage of a wife or the triall of a yoke of oxen shall keepe vs from Christ Mat. 22.5 Luk. 14.19.20 So that it must be a greater power then the faculty or abilitie of a man for if naturally we are not able to abide the snuffe of a candle much lesse to burne in the fire Why then so many examples as we see patiently induring death for the testimony of the truth of God so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding liquer For many through presumption of their owne strength haue apostated and Peter was well neare it notwithstanding his bragge that he would not leaue his master to the death if Christ his eie had not pierced his soule to repentance for his former denials Luk. 22.61 Dauid 1. Sam. 17.45.46 confesseth that it was not in his strength to contend with Goliah neither did he come to him with sword or with speare but in the name of the God of Israel who would close him into his hands And this in truth must be our paterne and our praise in these temptations and afflictions to flie out of our selues and to run to the wings of the Lord Iesus whose grace onely is sufficient for vs and whose power is made perfect in our weakenesse for where the flesh carieth a confidence in it selfe there is no roome for the spirit for the spirit helpeth onely those that be infirme and Christ is onely a Physition for a sicke sinner Mark 2.17 Now as wee are conquerors through him that loueth vs so let vs labour that Christ may thinke his loue well bestowed his bloud well spent and his victory for vs well gained by our loue of him againe that it may be as hot as the flame that whole flouds of waters may not quench it and so strong as neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our ankor Christ Iesus but that wee may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the veile whither Christ our forerunner is for vs entred in Heb. 6.29 ROM chap. 8. vers 38 39. verse 38 For I am perswaded that neither death nor life nor Augels nor Principalities nor powers nor things present nor things to come verse 39 Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. HEere the Apostle setteth downe a conclusion full of all consolation proceeding from a diuine and heauenly resolution and christian magnan unity extended and offered by the Apostle in the person of all the faithfull wherein he doth couragiously challenge and exultantly triumph ouerall creatures being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ This conclusion standeth on two parts first in the enumeration or reckoning vp of some particulars which if any thing could seuer vs from the Lord it were likely to bee some of these he named Secondly because the Apostle could not insist in the induction or bringing in of particulars he vseth a generall comprehension of all things that nothing might bee excepted in these words nor any other creature the things reckoned vp are nine which be either one contrary to another or else diuers from other For death that cannot separate vs from God for though it be most terrible to the flesh to see his prefixed end yet this is so farre vnable to seuer vs as nothing hath greater power to ioyne vs to God through the death of him that ouercame death which appeareth likewise by this that euen the wicked though they loue not to liue the life of the righteous because it is tedious through afflictions yet they can wish with Balaam Num. 23. vers 10. that their last end may be like theirs who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end whereby Satan hardeneth others to thinke they are beloued of the Lord because they depart like the light of a candle and some of the elect die troublesomely whereby Satan maketh his instruments to condemne the generation of the godly yet in their inward man they doe not onely patiently expect but deepely sigh for the day of their dissolution that being vncloathed of this corruption they may be crowned with the Lords glorie for they that haue receiued the earnest of the spirit the pledge of their inheritance and the first fruits of the Lords loue and vnto whom he hath sealed and assured pardon of their sinne they do know they haue cause to expect the reuelation and shew of their happinesse being heere tossed with sundrie waues of perplexed miseries and being sure there to arriue from a tempestuous voyage to a most blessed hauen And it is ioyfull to a Christian to bee deliuered from this careful life wherein euery day is the messenger of fresh sorrowes and wherein hee findeth his corruption so burdensome so as though Paul was taken vp into the third heauen 2. Cor. 12.4 yet hee cried Who shall deliuer me from this body of sinne For heere wee know our selues to be scarce worth the ground we go on we are so worne with care and so ground with affliction but then we shall enter into the presence of God and dwell with him perpetually To be short many haue beene so rauished with this ioy which wee see but as in a mist as they haue not onely giuen vp themselues to naturall death but euen suffered violent death embracing it as chearefully as the souldier that comes after his valour shewed to be made a knight or as the King that goeth to his
to her wallowing in the ruire Some will say True it is the spirit may bee quenched in 〈◊〉 hypocrite but neuer in the elect as 1. Iohn 3.9 Hee that is borne of God sinneth not And whom God loued once hee loueth alwaies This is true but then looke that thou stand vpon good and sound euidence when Sathan troubles thee for thou knowest how the burning lampes went out how the seed in the blade came to nothing and it is certaine that a man illuminate may sinne against the holy Ghost and therefore see that thou hast good title and groundest vpon good interest when thou shalt bee vexed with temptations For Rom. 8.13 if wee liue after the flesh wee shall die and as many as are led by the spirit of God they are the sonnes of God and who hath this spirit looke 1. Iohn 3.14 We are translated from death to life because we loue the brethren for hee that hath a soule must needes breath and he that hath the spirit must needs fulfill the fruits of the spirit Secondly albeit the elect haue receiued an euerlasting spirit whereof the Lord can neuer repent and which can neuer vtterly be quenched yet let vs feare and tremble for in the elect it may so bee obscured and ouerwhelmed that some of the graces of Gods spirit nay most of the graces yea the chiefest of the most nay all almost of Gods graces may in them be quenched as Dauid praieth Psal 51. Lord create in me a new spirit and yet he had it in him for in the same place he saith Lord take not thy spirit from me So as this exhortation not to quench the â—â—â—rit hath a double fruit in the hypocrite to make him vnexcusable in the elect to make them more circumspect and carefull in their conuersation for we must not be secure in as much as albeit the spirit of God in those that be his cannot bee absolutely quenched and wholly put out yet there may bee a great abatement of the spirit as not to be recouered without great touch and terror of conscience For first while a man feeles the presence of this spirit there is giuen him such ioy and with that a singular peace in the inward man and such securitie of his saluation that he feeles the loue of God spiritually to do him as much good as his meat and vpon this assurance he doth as it were behold the heauens open for the Lord to embrace him liuing or dying and he knoweth himselfe to be sealed vp in the blood of Christ vnto eternall life Now if this spirit be gone absenteth it selfe in spirituall operation together with this is our former ioy abated and the foundation of our hope begins to be shaken and being weake of our selues we are surprised with many feares and suspecting our selues to bee cast from the feare of God and our sinnes arising and flying vp like smoake in our eies we almost are brought to the case of Cain Gen. 4.12 to thinke that whosoeuer meeteth vs will slay vs. Secondly as vpon the enioying presence of the Lords spirit there springs an vnspeakable ioy and comfort in our hearts and we find that the Lords loue breedeth in vs an heauenly assurance of eternall peace and filleth our hearts with a mutuall and reciprocall loue of God our loue streaming and flowing from the well head of the Lords loue then it followeth that the lesse we feele the Lords loue toward vs the lesse we loue him againe and then we droope and languish in our selues our praiers be faint our meditations cold and when we should watch we with the Disciples fall asleepe and we feeling not the life of the spirit Mat. 26.43 we are greatly abated in our loue of holy and Christian exercises and we then only keepe a generall course in our profession and performe euery good thing as it were tedious vnto vs like Eutychus Act. 20.9.10 who came to heere Pauls sermon but was ouercome with sleepe Thirdly when the spirit is abated by the diminishing of the Lords loue towards vs and the withdrawing of our loue from him then because we haue grieued the spirit the Lord suffereth vs to fall into fearefull and presumptuous sinne as hee did suffer Dauid to fall into the sinne of whoredome with Bathsheba aggrauated with the murder of Vriah wherein hee lay frozen by Satans subtilty nine monthes at the least before he confessed it to God for it appeareth 2. Sam. 11.27 that the child was borne before Nathan the Prophet came to him and howsoeuer no doubt he could no more escape the pricke of conscience then he could stay the panting of his heart yet before that time not a word to God of any serious humiliation for his adultery So as neuer any of Gods children sinned more grieuously then he Mat. 26.70 except Peter who was not so much kindled at the fire of the high Priest as he was cold in his soule for first he lied in that he said hee knew not Christ secondly burst foorth into swearing and thirdly gaue himselfe to the diuell if it were he that was with Christ which the Lord most iustly suffered to befall him as a great chastisement since he neglected the louing forewarning of his master and though hee was neuer so much elect yet would the spirit neuer comfort him till he had with drawne himselfe to bewaile his sinne bitteâ—â— All which is liuely expressed Cant. 3.1 In my bed by night saith the church I sought him that my soule loued I sought hâ—â—â—â—â—t I found him not I went and rose and walked about the citie and by the streeâ—s and by open places I sought him but found him not thereby to declare that when the Lord once withdraweth his face from vs how hardly we shall win his fauour againe Fourthly when the Lord hath suffered vs to fall thus farre as we shall euen seeme to be swallowed vp of hell already though in the end he will restore thee yet first he will suffer thee to beare the shame of thy sinne in this life Gen. 9.23 1. Sam. 15.14 as Noah for his drunkennesse to be a scorne to his owne children and Dauid for his adultery to bee thrust out of his kingdome by his owne sonne which was such a griefe to him as all the ioy of his sonnes life did not so much comfort him as the sorrow of his death did wound him he mourning for Absolon 2. Sam. 19.33 as if he had doubted of his saluation But happy is hee that hath the thornes in his sides in this life and that is afflicted heere for though the Lord will neeuer take his louing kindnes from thee yet he will scourge thee not for any satisfaction of his iustice for Christ hath paied all but onely for a chastisement Lastly besides all this when the spirit is gone and abated it shall be such a terror to thy conscience such smart and vexation to thy whole minde as thou wert better bee almost
but prune our fethers the more easily to flie toward our abiding citie For if neither the weight of corruption though it sorely presse vs nor the violence of affliction though it soundly beat vs can separat vs from the loue of God Iob 5.23 nor the league with his creatures nay if this masse of sin and storme of sorrow we sustaine be the most sensible motiues to draw vs vnder Christs couering and liuing heere as sinning faints though sanctified and as crucified saints though beloued we haue yet but our ioies eclipsed 2. Cor. 13 1â— and that beauty of blessednesse set foorth vnto vs in a counterfet which shall clearely heereafter be discouered into what profound vanity are we falne if we wold still be hedged in and inthralled in this vale of misery and mortality and not desire to ascend on that ladder which Iacob knew to bee the gate of heauen Gen. 28.17 the skirts whereof but seene and felt of the Apostles did leaue them in such a slumber of delight as they onely vanted in the crosse of Christ Act. 4.24 which was their preseruatiue against the feare and infection of being folded vp with the wormes and their spur and preparatiue to set the houses of their harts in order before they descended to the dust Most comfortable perswasions instructions tending to this purpose shall be found dispersed and sprinkled in this treatise following into which who so shall walke for religious recreation if he cannot furnish himselfe with Iosephs store to serue Egypt and other countries Gen. 42.6 1. King 17.15 yet can be not faile of the widowes store that had to feed her selfe Eliah For from hence may be obserued that the foolishnes of the Gospell doth prescribe the best directions to a blessed end 1. Cor. 1.27 that the pouerty of a Christian doth forerun the riches which he hath in heauen that the loue of the world is an exemption from the life of God Mat. 5.3 Iames 4.4 Luk. 16.13 Iob 5.17 and that the Lords correction is but loue and on the contrary shall be discerned that the eloquence of the flesh is like the cry of the Lapwing that traineth vs furthest from that we seeke that the pompe of the earth is like a blazing starre that dreadeth the minde by presaging ruine that the temptations to pleasure are like canded wormewood that cozen the tast and kill the stomacke and that the schedule of our daies being summed vp is like a large debt set downe in golden letters These things to a moderate and mortified minde seasoned with the feare and seated in the fauour of God cannot but bee welcome though with the couetous and carnall man that hath his desires like the Mole scraping in the earth they shall fare as Christ did among the Cadarens Marke 5.17 who was intreated to depart from them when he was but comming neare them Howbeit in these desperate diseased times wherein wee are all so vniuersallie drunke with our owne conceits as we despise to be reformed by the word of grace some yoking religion with policy as if they were grapes of the same vintage some trampling downe religion with profanenesse as if she wore a weed that ouergrew the corne some disguising religion with hypocrisie as if she were a garment of diuers colors some poysoning religion with Popery as if the immortall seed of God could bee leauened with the traditions of men and few laying religion to the heart which simply embraced and sincerely followed would and ought to be the square and leuell of our liues it is good we get as many buttresses as we can to vphold the building and raise as many bulwarkes as we can to beat backe the shot that Satan shewing himselfe more sharpe witted and if it may be more spitefully minded then before in laying new kinds of allurements to surprize our faith and subuert our hope that we should not so much as grope after our life which is hid in Christ we may if it be possible with fresh and new supply of skill and cunning vnwind our selues out of his enuenimed snares and hold fast our profession which is a schole of chastisement for a time that in our peace at the last we may be partakers of the Lords holinesse Heb. 12.10 〈◊〉 â—â—ue therefore presumed though vnable of my selfe to carie the least sticke to the altar and vnworthy of all others since lowest of the forme to offer either diet or direction to any that hath touched but the hemme of Christ yet being taught a receipt which carefully applied will purifie the head from profane humors strengthen the heart against vaine terrors and cleanse the conscience from that accursed guile of spirit Psal 32.2.3 whereby wee haue learned to lessen sinne I haue presumed no longer to suppresse the quintessence of his skill from whence it came but shadowed with your allowance to send it foorth not so full and hearty a medicine I confesse as it might haue beene from the immediate hand of him that made it The man ye knew and this iron and irefull age that frowneth most on them that are freest from profanenesse could not but approue him to bee zealous of the truth of God painfull in his calling faithfull in his message powerfull in his speech carefull of the flocke of Christ peaceable and blamelesse in his life and comfortable and constant in his death So as if there appeare any skarre or blemish in the worke it came by passing thorow my fingers that carried my pen too slowly and attended the voice too slightly Howbeit putting on the armour of proofe and experience of your fauors toward whom chiefly I haue set my byas that ye will be pleased to be no seuere examiners but mild perusers of these papers and that affection may somewhat mediate with your iudgements to censure not as ye see but as I meane I haue aduentured the hazard to be reproued of others vpon assured confidence to bee accepted of you And though many may happely balke the alley and not lend their eye to behold the iarres betweene the flesh and the spirit vpon opinion that my selfe haue leaped beyond my last in striuing to bring this boat to land which the owner neuer meant should see the shore yet when I considered the word of God to be like the raine Heb. 6.7 Mark 11.13 and the hearts of men like the earth that if the tree answer not her fruite her leaues will not protect her from the fire that he shall come short in his account of faith Rom. 10.14 that maketh no conscience of hearing and that if the voice of the Preacher perish in the ayre or in the eare it shall quicken againe to question with vs for our negligence I was not ashamed to humble my selfe to others view that by the mercy seene on me who haue beene thus farre led into the secrets of God Exod. 19.13 they may be likewise
they should be an astonishment and serue the king of Babel so many yeeres For the third which is the Lords mercy in their deliuerance they be the words of his owne mouth For thy sake O Israel I will not doe it for thou art filthy Ezec. 36.22 but for my owne sake I will that they may know I am able to doe it and for Dauid my seruants sake I will not vtterly put out the light of Israel Hence learne generally that there is no nation so free but the Lord may captiuate and if they decline and leaue their first loue the Lord may and will abandon them For if any people might haue presumed it was this who had the promises and a more peculiar presence of God then any nation vnder heauen yet were they vile and did stincke in his sight for abusing his kindenesse and setting at nought his Ministers Howbeit neuer were they more scorned then in these daies wherein either men make themselues deafe that they will not heare or heare but there is a noise of vanity higher and louder in their eares Heere then is the same cause of captiuity why should wee not feare the same iudgement We see it is our selues can doe vs the greatest hurt for when wee once giue our selues ouer to loosenesse of life and to distaste the word the Lord then disarmes vs both of policie and strength that euen a weake enemy may soone surprize vs. Let therefore euery man amend one albeit these times bee so mischieuous as it is to be feared lest many of vs be as willing to returne to Babylon for religion as euer were the Israelites to come foorth Secondly obserue the cursed and hard-harted disposition of the enemies of God that they thinke no torment nor cruelty too exquisite nor too sharpe for his people for Zedechia and Ahab did the King of Babel burne in the fire Ier. 29.22 and the rest were slaues to him and his sonnes 2. Chro. 36.20 With which malice the diuell hath poisoned and filled their hearts because they cannot be auenged of the Lord himselfe for euen at him doe the proud Nimrods of the world point their fingers Gen. 11.4 and against him doe they lay their siege to plucke him out of his seate for the Babylonians were more fierce to the Israelites then to any other whom they subdued onely because they were the chosen and beloued of the Lord. Lastly obserue in their deliuery the compassion of the Almighty that he will not be angry for euer and the truth of his promise that he will at the length visite his people in mercy when they thinke the clouds so thicke as they cannot be ouerblowne for now when Israel was euen rent to ragges he harboured Ier. 29.11 the thoughts of peace and not of trouble and gaue them an end of their fainting hope euen a mighty deliuerance by the hand of Cyrus king of Persia 2. Chro. 36.22 Where it is said Iechonias begat Salathiel obserue that Salathiel was not his naturall sonne but ouely succeeded him in the kingdome by legall succession as next heire for Iechonias had no sonnes but the house of Salomon ended with him as appeareth Ier. 22.30 Write this man that is Iechomas destitute of children So also Ezec. 21.26.27 the Lord speaking of Salomon I will ouerturne saith he repeating it thrice the diademe of this king and neuer shall any out of his loines weare it vntill he come whose right it is that is the Messias and I will giue it him To prooue also that Salomons line must cease and that Christ must not come of him lineally appeareth by the prophesie of Isaiah 2. King 20.18 that there should not one bee left of the house of Iehoiakim which could not be so vnlesse the line of Salomon were vtterly extinguished and for Salathiel he came of Nathan the second brother as Saint Luke setteth it downe chap. 3.31 which nothing disagreeth from this of Saint Matthew for he was but to shew the line of the Kings and not naturally of whom Christ came but whom hee should succeed in the kingdome Where note the wonderfull prouidence of God that Salomon who had so many wiues and children hath not now any left to sit vpon the throne to teach vs that Salomon was to bee punished for his many wiues so as the Lord would not haue Christ to come of him naturally but of his yonger brother Whereby all nobility may bee swallowed vp in the glory of the Lords progeny and generation that drowneth all nobility that since Salomon in all his glory wanteth naturall heires that they stand not vpon these outward shewes and dignities but seeke to continue their posterity by liuing in a cleane and holy course of life for the Lord will wash away the vnholy seede and serape out their names from vnder heauen that seeke to establish their house in filthinesse and to pollute the mariage bed Further in that Christ is said to come of Ioseph the poore Carpenter heerein are the ancient Prophecies fulfilled Esay 53.2 that Christ should come and no man regard him and that he should grow vp as a roote out of the drie ground without forme or beauty and as Esay 11.1 that the should come as a rod out of the stocke of Ishai the Yeoman 1. Sam. 16.3 whereby we obserue that when things are most desperate then the Lord recouereth them and now when the kingdome was come to a poore Carpenter then Christ was borne to teach vs that in the greatest exigents and extremities we must neuer distrust nor seeke to extricate our selues out of any sorrow the Lord hath brought vs to but still to waite vpon him for as Dauid saith Psalm 32.7 The Lord is our secret place that is he hath many priuie deliuerances wee know not of and as Psalm 4.3 will strengthen vs vpon the bed of sorrow as he did Dauid who when Saul with his armie was euen at his heeles and hee no doubt much anguished yet the Lord had his secret deliuerance for him and turned Saul on the sudden another way 1. Sam. 23.27 Euen so heere when it had beene night with the Israelites a long time and that their enimies thought they should neuer recouer their sight againe then ariseth Christ like they day-starre and restoreth the beauty of their kingdome to greater glory then before let vs therefore waite with Simeon for the saluation that shall come Now remaineth to shew the difference in the recital of Christs pedegree by Saint Matthew and that of Saint Luke chap. 3.23 and it standeth in three points first Mathew doeth descend from the first to the last from Abraham to Ioseph Luke ascendeth from the last to the first from Ioseph to Abraham Secondly Mathew was to fetch his pedegree so as he might proue him to be the Messias of the Iewes and to come directly from the feed of Abraham Luke deriueth him not onely from Abraham but from Adam that he might shew him to be
would not mary her as by the law he might haue done and after haue put her to death Deu. 22.21 if she could not haue shewed the tokens of her virginity but he would haue put her away priuily and resigned his interest to him who as he suspected had abused her Wherein we learne that iust men are to take all things at the best and not to seeke occasions of others hurt or meanes to wreake their malice on them that haue in sort abused them for loue must couer and religion must passe by offences If Nabal be so churlish as to deny refreshing to our seruants 1. Sam. 25.10 we may not be so impatient as Dauid to vow their destruction but with the mildenesse of Abigael we must leaue them to the Lord. A patterne of this also we haue in Ioseph of Egypt who though he was sold by his brethren in the depth of their malice yet neuer vpbraided them with their fault but gently passed by it freely forgaue it accounting it as the hand of God that had sent him thither Gen. 45.8 And this indeed ought to be the affectiō of all Gods children Gal. 6.1 not to blaze but as as S. Paul speaketh to support one another in their infirmities and not to shame them when the actiō committed may in some sort be wel construed Further obserue that this example of Iosephs in making the best of his wiues honesty is no warrant for husbands to keepe their wiues that may publikely be conuinced of adultery but they may safely releeue themselues by the law of the Magistrate so as their end in prosecuting the matter be not to defame them but to reforme them for the sword is a notable meanes to bring vs to repentance And though Ioseph complaineth not it doeth not prooue that others should be silent for the cause is diuers First Ioseph seeing her defloured did abhor to accompany with her Secondly knowing her great piety and singular modesty he wondred how it came he could not accuse her for an adulteresse for it might be the act was done before they were betrothed Now in this perplexity he staieth his thoughts and recommendeth it to God and so this was of a matter altogether doubtfull therefore not like to that where she is publikely conuinced of such shameles filthines Againe in this of Iosephs the whole case was extraordinary and the Lord had the full stroke in it for he suffered Ioseph to be abused by the errour of his iudgment and restrained Mary from speaking one word to her husband how all this matter was wroght whereas he louing her to entirely and being fully perswaded of her piety and thereby halfe induced not to make suspition of her chastity he would haue rested contented with her relation but the Lord stopped her mouth that as this action proceeded immediatly from God so Ioseph should be satisfied only by the oracle of God and therefore this is not to be matched resembled to that where women shamelesly breake then vow which they made to God and man as we may see 1. Cor. 6.15 Mal. 2.14 where the Prophet bringeth in the Lord as a witnesse betweene man and wife and vrgeth this as a reason why the one should not trespasse against the other because out of the abundance of his spirit he hath made them one Now for the second part which is the satisfaction Ioseph receiued and the meanes whereby his thoughts were appeased while hee was musing of this euent we must consider three points first what messenger God dispatcheth namely an Angell secondly at what time when he was euen vpon the resolutiō to haue put her away thirdly what message was brought while he was thus reasoning with himselfe and was anguished with blinde discourses which containeth seuerall parts first that which is set downe in the very first words as much as to say as Thou hast not done amisseto take such a moderate course in this matter but feare not she is a virgin Secondly a confirmation of this That which is in her is of the holy Ghost Thirdly he declareth the blessed condition of the child fore-prophesying of this name Fourthly a reason of his name He shall saue his people Fiftly because the Angel know Ioseph prepossessed with preindice and therefore yet there might rest some scruple in his mind he allegeth an ancient record of the Prophet Esay 6.7.14 written 800. yeres before which expressed as much as the Angel now told him by this testimonie concurring with his speech he doth absolutely resolue him for an angel speaking according to scripture is not to be doubted For the first the messenger that is dispatched from the heauenly palace being so excellent as an Angel let vs learne to be caried into an admiration of the Lords loue that the Angels elect shal be messengers ministers for his chosen Hereupon Dauid Psa 8.4 being confounded with the Lords goodnes breaketh forth saying O Lord what is man that thou shouldest be so mindfull of him and shouldest thus exalt him for thou hast made him little lower then God not that the Angels in themselues are baser in nature condition then we for as it is Esa 6 2. as they haue two wings to hide their face from the glorie of God so haue they two wings to hide their feet because we cannot behold them in their excellencie for the seruice they do is not to vs for our owne sakes but they do it as to Christ their head as is prefigured by Iacobs ladder Gen. 28.13 wheron the Angels ascended and descended Ioh. 1.51 this ladder being Christ and Christ vouchsaffing vs this honour to sit with him at his table the Angels minister to vs as owing all dutie to him Now this ministerie of Angels is so deputed as euery particular member elect hath not one but many continually attendant on him as Psal 91.11 Hee hath giuen his Angels charge to beare vs in their armes lest we should dash our feet to hurt them not that the Lord is vnable to rescue vs or insufficient to support vs from any danger but he doth it onely to prouide a remedie for our infidelitie who must euer bee held as it were by the hand Mat. 14.20 or else we crie with Peter in the least temptation Lord helpe vs we perish Euen as a man desiring safe conduct out of the realme should receiue of the Prince not onely his letters but his royall guard to wait vpon him which were a matter ex abundanti that by this meanes he could no way doubt of quiet passage so lest we should distrust the Lord or bee too much confounded with his maiestie hee hasteneth to helpe vs by more familiar meanes and hath giuen vs as it were his royall name to guard vs that we may be sure as Sathan hath manie waies and laieth many snares to entrap and to hurt vs so hath the Lord pitched his tents about vs and compassed vs with fenced souldiers to preserue
that he is able by his power to disappoint the decree of God which is the nature of all Atheists to challenge absolute dominion vpon the earth thinking God to be shut vp in heauen but he that sitteth there laugheth them to scorne for Herod thought to haue had the life of the babe but the babe had his when the measure of his sinnes were fulfilled For the second generall point which is the obedience of Ioseph learne how willingly he takes vp his crosse he might haue thought himselfe a miserable man to haue maried such a wife as he might not accompanie with and the babe which was borne to be the cause of these vnseasonable troubles for these no doubt were the suggestions of flesh and bloud but he laieth aside consulting with the old man and fixeth his eie vpon God and casteth his care vpon the highest that as he had giuen the temptation so he knew he would likewise giue the issue like Abraham Gen. 22.8 who answered his sonne saying God will prouide a sacrifice and like this babe himselfe who afterward in his conflict of death Mark 14.36 though most tedious and grieuous to the flesh did yet submit himselfe to his fathers will So as the obedience of Ioseph is here commended by this that he presently dispatcheth not standing reasoning with the Angell nor waiting for the comfort of the day for cursed is he that doth the worke of the Lord negligently He knew this babe was the Lord of glory and that all the world could not murder him as yet because he had a worke to doe for the King of heauen yet seeing there is at this time no other doore of escape but flying hee is neither negligent nor carelesse but he accounteth all haste too little and in the night trusseth vp all he had whereby we may thinke he was exceeding poore and maketh no delay Where we learne that though we be sure the Lord will defend vs yet if we be in danger and the Lord hath opened a window for our deliuerance that we vse all possible dispatch Dauid was sure Saul could not surprise him because the Lord had promsed him the kingdome yet 1. Sam. 24.1 he hideth himselfe in caues and flieth frō one place to another to auoid his fury because though he had Gods oth that he should be king yet he would not tempt God by exposing himselfe to danger So Ioseph though he had the babe of life in his hands yet flies which is a matter of no distrust but of singular obedience because he is willed so to doe For the third point which is the fulfilling of the prophesie The Prophet Osea ch 11.1 after he had set downe the sinnes of the Israelites and had brought in God threatning them with his iudgements and with this iudgement as the greatest that he would distinguish the light of Israel by taking away his sonne which was their glory then hee is sent from God to comfort them againe after this sort that although they had beene rebellious whom the Lord had chosen in his couenant though they had not profited by his corrections and though it might agree with the Lords iustice to depriue them vtterly of his sonne yet forasmuch as Israel is his childe though he hath sent his sonne into Egypt that thereby they might consider their owne vnwoorthinesse yet for his meere mercy sake he will bring him forth againe and restore him vnto them Where we learne first that though we breake our couenant with God yet hee is faithfull that hath promised and will neuer breake his couenant with vs for his thoughts be not like our thoughts but he is the same for euer howbeit if the Lord do beare vs in his armes as he did Ephraim Osea 11.3 and leade vs with the bands of loue Iam. 1.17 if he take the yoke from our iawes and yet we will not acknowledge by whom wee are healed and in whom we are eased we shall wander in the desert of our owne lusts and languish as it were in torment of conscience before the Lord will vnfold the brightnesse of his Sunne and discouer the light of his countenance vnto vs. For though Christ shall be called out of Egypt at the last yet many sorrowes shall runne ouer the hearts of the Israelites before they shall see him Secondly in this prophesie obserue that there was neuer any thing shewed should come to Christ which was base but it was foretold before that when it came it might not seeme strange nor men might not be offended at it as heere is foretol◠his flying into Egypt and his basenesse that no man would vouchsafe to looke vpon him was foretold by Esay chap. 53.2 So was it foretold that not many mighty or noble should be called for as S. Paul saith 1. Cor. 2.8 none of the Princes of the world haue knowen the wisedome of God to the end we may not be offended with the base professors of the Gospell but may be as S. Paul calleth them 1. Cor. 4.10 fooles for Christ his sake So was it foretold that in the latter daies there should be scarse faith found vpon the earth as S. Paul speaketh 1. Tim. 4.1 that we may not be discouraged with the profanenesse of the world but that wee may labour to bee of the number of those fooles to whom the riches of the Gospell is reuealed and in the company of those few whose lampes shall bee found burning and whose faith shall be found grounded vpon the perswasion of Gods loue in his sonne MATH chap. 2. vers 16 17 18 verse 16 Then Herod seeing that he was mocked of the Wise-men was exceeding wroth and sent foorth and slue all the male children that were in Bethlem and in all the coastes thereof from two yeeres old and vnder according to the time which he had diligently searched out of the Wise-men verse 17 Then was that fulfilled which is spoken by the Prophet Ieremias saying verse 18 In Rhama was a voice heard mourning and weeping and great howling Rachel weeping for her children and would not bee comforted because they were not NOW followeth the persecution it selfe the perswasion of the Angell being like a flash of lightning before a clap of thunder wherein the Euangelist deliuereth three generall points First by what occasion Herod was so set on fire and exasperate to beethinke himselfe of these murthers namely because hee thought himselfe abused Secondly the execution of this massacre with the circumstances first of the place it was in Bethlem and the townes adioyning to it secondly of the persons they were children of two yeeres old and vnder Thirdly the Euangelist noteth the fulfilling of a prophesie anciently foretold that this comming to passe they might know it was no small matter and withall that the sonne of God was sent not to raigne as a Monarch but to be persecuted vnto bloud For the first Herod thought himselfe mocked not that he was so but onely deemed himselfe so Where
is with you and as Iohn 5.35 for a season to reioice in this light but that is onely spoken of the elect which is Malac. 4.2 that vnto them that feare the name of God shall the Sunne of righteousnesse arise and health shall be vnder his wings And as it is in the Prophet Esay The Sunne shall neuer go downe Esay 66.23 nor the Moone be darkned that is their light shall neuer be put out Againe the reprobate may conceiue and retaine a knowledge of reconciliation but it is a confused knowledge but the elect hath a more particular knowledge that he can receiue it to apply it to the reforming of his life whereas the other haue it onely to make them vnexcusable or to make them burst foorth into some confession of their sinne without repentance Examples here of we haue Esau Gen. 27.38 losing the blessing wept and Peter Luke 22.62 losing Christ by his denials wept bitterly Heere are teares alike but not in trueth alike So Math. 27.3 Iudas betraying Christ saith I haue sinned and 2. Sam. 24.10 Dauid numbring the people against Gods commandement said I haue sinned here is repentance in both the worke alike but the faith vnlike So as the reprobate haue a common beginning with the children of God vnder the veile and couering of hypocrisy but they can neuer come to that height wherin the elect do stand as 2. Cor. 3.17 to behold the Lord with open face or to be transformed to his image or as Reu. 1.7 to haue receiued that true cie-salue as to see Christ comming in the clouds with comfort or as it is said in the Prophet Ieremie that true anointing of the Lords grace which neither wasteth with time nor decaieth in vertue The second grace which is diuers in substance is adoption which no hypocrite can perswade himselfe to haue in such measure as the elect may for indeed this spirit of adoption is alwaies denied them And this may bee knowen by two parts that are to bee performed first by praier to GOD secondly by affections towards GOD. For the first it is impossible for an hypocrite to praie aright hee may babble or vse the externall gesture in prayer as the Pharisee did in the open streetes yea Sathan may suffer him to vtter some words without feeling sometime so farre as to condemne his owne sinne Mat. 27.4.5 as Iudas did his selling of Christ but yet his conscience neuer disalloweth it for this is an inseparable marke set vpon the praiers of the elect Rom. 8.26 Neither haue any this sanctified spirit to pray as they ought but they which are of God And as Galath 4.6 For that assurance in praier whereby wee crie Abba Father the reprobate cannot possibly haue nor feele that force in praier for as the Apostle there saith it is proper onely for the sonnes of God The reason is because the reprobate want the second grace which accompanieth and waiteth vpon the spirit of adoption that is good affections toward God for hee doth but dissemble his loue of God that hee might still continue as a bayâ—rec euer florishing the reuerence that he yeelds him is but in hypocrisie Iames. 2.19 and the obedience that he giueth him is but constrained as is the diuels Howbeit with the elect it fareth farre otherwise for their praiers are auailable because they are taught of God and their affections are good because they are changed by his spiâ—â—e and they can come to God as children to a father only loking to speed in the name of father for this sheweth reconcilement after our first enmity and setteth foorth more sound loue than nature can affoord And this his loue draweth our feare to oftend and our care to please and we doe lift vp our voice with an assurance we shall be heard Ioh. 5.15 because we humble our selues in a detestation of our sinnes and with a resolution to be obedient to his commandements which the reprobates cannot doe for though the Lord doe often euen shew mercy to them in their praiers and other Christian exercises so as they may thinke they haue their sinnes forgiuen as he did to Ahab 1. King 21.27.29 who hauing solde himselfe to worke wickednesse in the sight of God vpon the iudgement pronounced against him sitting but within the shadow of praier and fasting was spared that the euill should not fall in his daies yet can they not possibly loue the Lord of heauen but in a confused sort nor come before him but with a slauish feare But it may be said If the Lord sheweth mercie to hypocrites and yet their praiers nor auaileable it may be thought the Lord is deceitfull No for the hypocrite is taken with the sweetnesse of the Lords mercy but he not apprehending it as hee should in obedience it proueth to him but a decaying sweetnesse Neither yet doth this any whit proue the will of God to be changeable though after his mercy disclosed he doth withdraw it from them for they relie onely and stay themselues vpon the present mercy not seeking further euen as Esau Gen. 25 34. who so he might presently haue to fill his belly cared not for his birth-right whereas the elect ground themselues vpon Gods mercy in all maner of tempests and doe gather together as many remembrances of it as they can in any of their afflictions after the example of Dauid who 1. Sam. 17.37 armeth himselfe against Goliah vpon the remembrance of the Lords mercy formerly shewed him in deliuering him out of the paw of the Lion and of the Beate Neither yet doth the spirit of God at all deceiue the reprobate for the Lord did not so extend his mercy as to take them to bee his and keepe them as his but did cast that seed into them to make them without excuse and to double their damnation Mark 4.5.6 in that they loued darknesse more than light so as for their ingratitude it was taken away Now for the second difference which is betweene the elect and the reprobate which is discerned by the working of this spirit it is to be obserued that it worketh more effectually in the elect than in the reprobate for the grace offered them doth but puffe them vp with a dexterie of wit and volubility of speech that they can conceiue and speake something of the Lord as the Pharisees could in Christ his time but this grace worketh farre otherwise in the elect and by no comparison for the Lord doth not onely enlighten the iudgement of his chosen to make them know his Gospell but changeth also their affections to make them worke foorth their saluation with feare and trembling And as it is Ezechiel 18.31 they shall haue a new heart giuen them to walke in the commandements of the Lord and as Danià speaketh Psal 40.6.7.8 they haue a new song put into their mouths and the Lord hath so prepared their eares as they can say Here I am O Lord I desire to
made more plainâ— Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it â—â—â—le in this it will cause such a crossing and corrupt thought to come in the way to poison the good we do that though we do it yet it deserueth death because wee are commanded to loue God with all our thoughts which if any one be ranging we doe not This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimation with vs and which runne from the cleerest part of the wel-head are from deseruing any thing which we may yet see as in a glasse more plainely Gen. 6.5 where it is said concerning the naturall man that the mould of the desires of the thoughts of a mans heart are euill only euill and euill euery day and for euer 〈◊〉 may bee spoken of the best childe of God leaning out but this word onely For the spirit of Christ which is in vs begetteth some good thoughts and bringeth forth some good fruits that they are not onely euill though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill for in the choisest child of God there is the seed of the sin against the holy Ghost of apostasie of all sins but that by the working of the spirit they are so choked and weakened as they are not able to breake foorth hobeit by the remainder of sin abiding in vs all our actions are so infected poisoned as they are lothsome in the sight of God which must teach vs to humble our selues before him to craue pardon euen for our praiers which are polluted with many by-thoughts then wil he as Mal. 3.17 spare vs as a man spareth his sonne that serueth him for the Lord regardeth rather the good affection than the good action the holy fountaine from whence it procedeth rather then the effects of the fountain that it runneth thorow some corrupt veine of this earth and flesh of ours and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life which is in Christ himselfe then we may boldly say we are all spirit and not flesh that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne and the imperfection can be laide against vs for any action for all we doe is accepted of God in him and we can be charged with nothing for Christ maketh intercession for vs and as Eph. 2.1 God in Christ hath quickned vs that were dead in sinnes and as Heb. 2.9 Christ hath tasted death for all men So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death Secondly obserue hence that they that will take comfort by the life of Christ must be able to apply the power of his death to the crucifying not onely in generall but euen of euery particular sinne in them as the
calleth them Rom. 7.5 that is but flesh and bloud and therefore the perturbations of sinnes doe worke inwardly in the members of a naturall man wherein we must make a difference betweene perturbations and affections wee hauing affections in vs by nature for when wee were in our integrity we had the vnderstanding and knowledge of God and of his will yea and wee had affections to performe his will but after the fall these affections were peruerted for where before they were fixed on God now they are setled on sinne but for perturbations they arise and proceede from the corrupted root of nature it being a sinne deriued from originall sinne so that if a man die in the wombe the Lord hath enough to condemne him but if he liueth after his birth then vpon this originall sinne there worketh the perturbations of sinnes which heapeth greater condemnation vpon his head And this is the condition of the vnregenerate that all they doe is sinne it being but the some and fruit of the sinne that lieth within for if a naturall man will bring forth fruit he must either doe that which is commanded or forbidden or else that is neither commanded nor forbidden as things indifferent to marry to eat to wash the hands and such like and euen in these hee sinneth for as to the cleane all things are cleane so to him that is polluted all that comes from him is defiled yea that which of it selfe is no sinne but a duty commanded as praier almes hearing the word and such like proceeding from him is sin because they rise not from a good root the heart being defiled nor tend not to a good end the glory of God not being respected so as we may truely say of them they doe the good they would not willingly doe and they doe not the euill thy would doe for what was all Pauls morall righteousnesse Phil. 3.6 wherin he was vnblameable but as the excrement of a dogge because it came meerely from a naturall man for they are not done for any loue to God or of his glory nor for any care of their brethren but onely for ostentation to reape praise and commendation of men that if a brother hap to receiue comfort by it it is beyond the intention of the doer and therefore all is fleshly and sinnefull Nay though the reprobate haue their repugnancy conflict in them both before the sinne committed and repentance for it after yet doth this nothing lessen nor extenuate the malice of their hearts nor make their sin lesse sinnefull for though their be a contradiction betweene the sinnes they commit and the light of nature and the iudgement of reason which they enioy yet is this but betweene the heart and the conscience the conscience checking controlling and pricking the heart for the sinne wherein they do not one whit exceede or goe beyond Medea the heathen that could say she saw better things but shee could not follow them for as one sicke of a lothsome disease doth languish and pine away which maketh all his frinds weary of him by meanes whereof hee bewaileth his owne case not for his sinne but for his disease and not for the cause of his misery but for the misery it selfe so the reprobate are said after they haue sinned not for their sinne but because their conscience accuseth them of their sinne not for hatred to the sinne but for feare of punishment for the sin which appeareth by this that hauing liberty and opportunity anew they fall a fresh to sinning and wallowing in the mire Therefore bee not thou high minded if thou beest a great Rabbin learned in the schoole-points of Diuinity if thou canst decide controuersies resolue doubts discourse of difficult matters for all this maist thou doe and yet sauour of the flesh and of death if thou konwest onely the letter of the Law and Gospell and doe not know the true vse both of Law and Gospell neither be thou puffed vp what euer thou art because thou resorts to sermons readest ouer the bible art able to cite many places in the scripture for these may be the fruits of a dead man to know the Gospell and to be ignorant of the vse of the Gospell that is how the Gospell teacheth thee to humble thy selfe in an astonishment of thy misery to mortifie thy selfe in hatred of thy sinnefull flesh to deny thy selfe in an acknowledgement of thy corruption and to lay fast hold vpon Christ who is the light of thy saluation for looke in Ier. 8.8 the carnall and vnbeleeuing Iewes could say they were wise and the law of the Lord was with them but the Prophet answereth that the law vnto them was in vaine and the pen of the scribes was in vaine and Esa 29.11.12 it is said that the vision was become vnto them as the words of a booke that is â—â—â—led vp which none can read because it is sealed which place teacheth vs that they which know the Law and which know it not it is as a booke shut vp to them though their iniquities bee sealed vp in it because they truely vnderstand not the vse of it their smell is so stopt with the sauour of the flesh that they peruert the vse of euery thing which God hath ordained for their conuersion Now if wee would take but a little view and looke into the world we shall see many thousands sauour the things of the flesh both in things vnlawfull and in things lawfull vnlawfully vsed The couetous man Iob. 20.13.14 hideth wickednesse vnder his tongue and keepeth it close in his mouth the adulterers neigh after their neighbours wiues like horses the vsurer is alwaies deuising how to deceiue the hypocrite commeth to the house of God to make it a cloake for his free passage to the house of an harlot many will seeme to liue after the rule of the second table but not of the first bragging if they haue done any good to their neighbour but neuer considering how many others they haue iniured nor how they haue prouoked God by the breach of the first table as profaning his Sabbaths blaspheming his name and raising vp other gods to themselues in their hearts preferring the second table before the first not weighing that the first is the ground and foundation of the second and the second to be but the fruits of the first and yet if they outwardly obserue the second it is but to a false end to satisfie their priuate and fleshly humour or to get open and publike praise of fleshly men like themselues so as if by chance they profit men yet are they abominable to God because they aime at a wrong marke making all the veines and current of their actions to end and runne into the maine Sea of the flesh they being such as of whom Christ speaketh Luk. 16.15 Yee iustifie your selues before men but God knoweth your hearts And if diuers be drowned in the filth of the flesh that heare the word of God Ioh.
but not according to knowledge and therfore missed of their saluation They that persecuted the Prophets and rose vp against Paul Act. 22. had a good intention and Paul himselfe in the state of a Pharisie thought he had done God good seruice when Act. 9.2 he had got a commission to persecute the church and what could bee better then for Peter in meere loue to his master Christ to disswade him from going vp to Ierusalem where he knew he shold be hardly intreated yet was hee called sathan for his labour or what could be better in zeale of conscience then for Vzzah to releeue and support the Arke from falling yet because it was contrary to the commandement he was stricken with sudden death So as our meaning is not that which can excuse vs for wee must square out our crabbed and knotty timber by the line and plummer measuring crooked things by that which is straight that both may be straight and we must goe to the plaine rule the law word of God not to that leaden rule wherby we are abused in the errour of our iudgement for we must in euery thing submit our wils to Gods will that they may be pure and holy as his law is therfore let this his law be our glasse to see whether we be deformed or beautifull our touch-stone to trie whether our deuotion be gold or drosse our ballance that it may appeare whether we be weight or refuse our diet to feede on that we suâ—fet not with the sinnefull pleasures of this lfie and let vs walke with straight feete in an euen path that wee neither decline to the right hand to sinne of presumption not to the left to sinne of good intention but without looking backe except it be to correct that which is amisse let vs euer bee going forward in that way the Lord hath set vs in and then to vs that walke according to this rule peace shall light and rest vpon vs Gal. 6.16 and mercy shall compasse vs on euery side Further in that the Apostle saith that the wisedome of man neither is nor can be subiect to the law of God we gather against the opinion of the Papists that it is no way in our power or free-will to take or to refuse the grace of God whereby at first wee should be conuerted for as there is no power in a bow to bend it selfe further then it is drawen by the strength of man no more is there any liberty in vs to incline our wils to goodnesse further then it is pressed and forced by grace for first we say the infusion of grace is from aboue and the power to retaine it and apply it is from aboue also it being a speciall prerogatiue giuen to Gods elect onely as Christ himself saith None can come to me except my father draw him the word signifieth a violent forceing and vrging of a man when with all his strength he withstands it and the heart of a man is as a stone that cannot be softned except it be by the blod of Christ no more then the diamond can except it be by the blood of a Goate but when it hath once beene washed with the blood of the Sonne of God then our wils worke like waxe in the singers of the Lord Phil. 2.3 Besides if it should bee arbitrary with vs to refuse or receaue the grace of our conuersion then should we still continue in our blood for as we haue no light in our selues at all so being inlightned wee can no longer keepe it then the hands of Christ are laide vpon vs and therefore the Lord saith Exo. 33.19 I will haue mercy on whom I will and whom I will I harden it being wholly and meerely in him for the magnifying of his mercy on some and the manifestation of his iustice on others to saue and to condemne and this is set foorth vnto vs Luk. 15.5 in the parable of the lost sheepe for such are wee all by nature straying from God in the breach of his commandement in the fruit of the forbidden tree Now they will al grant it is mercy at first in the Lord to seeke vs and when he hath spied vs our in the desert of our sinnes doe we of our selues set any one foote forward to hasten or helpe our returne home No but our shepheard is faine to take vs on his shoulders and carry vs all the way home to his fathers house for if we were not haled and pulled and borne and drawne to God by violence we would be like the starting bow that would recoile back againe Neither doth this take away the freedome we had in our creation for in Adam there was a double or twofold free will answerable to the twofold estate wherin he stood the first while he was in his innocencie that was like the wil of the Angels in heauen in that of his own nature he was wholly freely inclined to do that which was good The second after his fall that was like the will of the diuell who was a liar from the beginning and hath no libertie but in doing euill for hee can not but sinne and euen such is ours that come out of the corrupted loines of Adam for we haue election onely to commit this sin or that sinne as may serue our turnes best and as naturall reason doth lead vs to so as in that wee are said to be free it is to make vs inexcusable and in that wee are bound it is to make vs miserable for so long as wee are holden of the flesh there is a kind of seruile and slauish necessitie to sinne naturally there being nothing but sinne and filth in our conception and all the tortures and contradictions that are cannot change our willes to good when they are inclined to sinne howbeit this necessitie shall not excuse the will nor the will excuse the necessitie neither yet by holding this necessitie of sinning in the vnregenerate man doe we charge God with any iniustice at all as the papists charge vs with because this necessitie proceedeth not from God but from Adam in whom we stood and in whom we fell in whom we were blessed and in whom we were cursed And yet haue we great need to be stirred vp by exhortations and terrified by threats for the reprobate in three respects First to keepe them from outragious sinnes for God hath giuen that grace and power to the voice of a man that it strikes the heart as a thunderbolt and by this awe they are kept in by denouncing of iudgement it doth appeare that God hath some church among them which they like wilde Boares of the forrest would otherwise willingly roote out Secondly that by this meanes their consciences being a little opened might sometime accuse them to their greater confusion for hearing of the wrath of God and the nature of it of the mercy of God and the comfort in it they doe ofttimes taste of hell euen in
of the life of God and such a man hath his soule and body taken vp and dressed and dedicated to entertaine the holy Ghost and the holy Ghost abideth in him and Iohn 14.23 Christ saith If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and dwell with him so as the whole blessed Trinity abideth in such a man which is a most princely prerogatiue and royall dignity which the faithfull haue that the King of heauen will stoope so low as to abide in the soule of a poore Christian Further obserue in that the spirit dwels in vs that as Christ before he tooke vpon him and assumed our flesh sent his herbenger before him to seele that house and sanctifie that wombe wherein himselfe would lie Mat. 1.18 that the virgine by that meanes was full of the holy Ghost euen so he still sendeth forth his spirit to take vp his lodging for him in the heart of euery Christian and to sanctifie them in some measure 2. Cor. 13.4.5 though not in that fulnesse he did the virgine And as God in no place on the earth was said to be more then he was in the Arke so is he in no creature so much as in the elect 1. Sam. 4.7 Psal 8.1.5.6.7 yea all the creatures by this meanes are made seruiceable to the elect Now when the spirit commeth vnto vs it findeth our hearts very ruinous like an old house yet such an habitation as by some ancient monuments shewes what stately building it was at first by creation then it falles a tempering and building it vp againe by the loue of God ingrafted in our hearts and it doth sift vs and cleanse vs and whereaâ—â—t findeth nothing but bare walles that is a departure of all the graces of God and a depriuation of them it filleth vs and infuseth vnto vs all heauenly vertues And as the Lord was in the Temple and yet not shut in and inâ—â—uded there but in that he was there it was necessary it should 〈◊〉 kept cleane as appeareth 2. Chron. 23.19 that for this purpose porters were set at the gates of the house of the Lord that none that was vncleane in any thing should enter in so we that are Christians being a type of that Temple that should be built of liuing stones whereof Christ must be the chiefe and corner stone and wherein we must beleeue that God dwelleth farre more spiritually and effectually then he did in the other we I say must be kept far more cleanely then the other Temple was In this respect also that this Temple wherein the Lord now dwelleth is our soules and bodies the Priest our selues to offer vp our selues the sacrifice our selues to be sacrificed in our soules and bodies vpon the altar which is our hearts but yet so as we are still acceptable onely in the sacrifice of Christ and in his priesthood Now this spirit that thus dwelleth in vs is called the spirit of sanctification in respect of the foure properties wherin it resembleth the materiall Temple For first as the Temple might not serue for a dwelling house but was onely consecrated to abide and continue there while they serued God so the temples of our bodies must not be taken vp of the lusts of the world to dwell there but bee dedicated onely to entertaine the spirit of Christ and secondly as the holy garments were onely worne in the Temple so ought wee to looke that wee attire our selues onely as becommeth Christians that stand alwaies in the presence of God thirdly as the holy meate was onely eaten in the Temple and fourthly the vessels onely there to be drunke in so this shewes that our bodies and all the powers affections and actions both of soule and bodie as well in the heart within as in all the vse of Gods blessings without 1 Iohn 2.17 must be separated from all earthly things to be by them estranged from the worship of God and be reserued only to holy vses that God and his glory may be the chiefest end of our life for so the Hebrew word to sanctifie signifieth to be set apart and not prostitute to any profane vse Hereupon it is that if in the Temples of Christians we see idols erected we are grieued and offended and that iustly because we see a great part of Gods seruice shall bee spent in bodily adoration which ought not to be for though it be true that God requireth to be worshipped of euery bone in the body yet principally in this sacrifice of praier and other religious exercises hee looketh at the heart and sets his eye on our affections to be worshipped in spirit and in truth Now if it be vnlawfull to erect and set vp an idoll in any Christian Temple Iohn 4.24 for so much doth the Scripture in expresse words testifie in many places as Pull downe their altars breake their images and burne them in the fire Deut. 7.2 12.3 Iudg. 2.2 with many such like places and speeches how fearefull a thing then is it that wee that are Christians should set vp idols in our soules the most beautified place that God hath on earth as the idols of couetousnesse hypocrisie filthinesse pride and such like which be inuisible and therefore worse then the other and which do secretly like a theefe steale away our hearts from the loue of God and as a moth doe euen feed vpon vs and consume vs till we suddenly fall into the wrath and displeasure of God Heere let vs further consider but how we vse our owne houses wherein we dwell in the tabernacle of this life and which ought to be but as tents to be carried at our backes Gen. 18.1 to put vs in minde of our pilgrimage for if the matter of the Church cannot affect vs nor touch vs at the quicke yet shall it set foorth our wickednesse and enlarge our condemnation that we esteeme more of our owne dwelling places wherein we sleepe to night and to morrow are cast into the graue then of that place wherein the Prince of heauen and earth taketh vp his abode how curious we are in scouring of our pots in sweeping of our parlots in plaiting of our garments and tricking vp our selues nicely and garishly yea no seruants can please vs but such as weare out their knees in rubbing our houses and how fearefull and shamefull a thing it is that we make no account nor reckening of that place where the whole Trinitie should abide that our houses shall be cleane where onely our dirty feet doe treade and out selues the vncleanest part of it and that through our wretchednesse and negligence in purging of our selues and cleansing of our soules we are rather dens fit for the damned spirits then temples meet for the holy Ghost to abide in for if our hearts be once ouergrowne with the weeds of profanenesse idlenesse couetousnesse and such like we may assuredly know that
by the Masse that most execrable idoll and say it is sworne out of the country Can a man thinke himselfe rich that is indebted to all the world and hath nothing wherewithall to pay them And can such men that bee very beasts and without sense before God esteeme themselues vertuous and religious because they are onely highly praised of men They see not their owne estate because they haue not examined themselues according to the former rule When a man hath swept his chamber he thinkes all is cleane but when the Sunne commeth it sheweth many a mote hee could not before spie out so if the spirit would once shine into these mens consciences they should see not onely motes but most deformed and enormous sinnes in their hearts And how friuolous is it to stand vpon mans witnesse without religion which pierceth and looketh into the soule For otherwise he that thinketh himselfe in best health carieth his deaths wound in his bosome The basest gold is better then the purest led and the greatest imperfections of Gods children better then the highest vertues of the wicked and neuer shall they bee exalted that haue not before beene humbled The law is a hammer not onely to bruise the conscience but to breake it into powder which if it be not done wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands but giueth no power to obey and is as if we should say to a beggar Buy such a mannor when he hath neuer a penny to helpe himselfe nor yet we giue him any money to do it euen so purchase heauen with thy works saith the law and yet knowes we are spoiled of all abilitie and doth not enable vs to doe such workes all one as if we should say to one hold vp the heauens with thy finger and yet giue him no strength to do it or as if we should say to the blind see it is comfortable and to the deafe heare it is profitable and yet giue them no meanes whereby they should doe these So the law is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power and abilitie to performe what the law requireth Lastly where it is said Luk. 15.21 Ye haue not receiued the spirit of bondage againe obserue that all that are conuerted and with the lost sonne are come home againe haue beene once brought to a terrour and fright of conscience which hath beene after a diuers measure for the Lord keepes some longer in the schoole of the law then he doth others according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled or else for example sake as seemeth best to the Lord. But yet euery one of Gods chidren must come to this that is Act. 2.37 being moued and pricked in conscience to say and crie out What shal I doe to be saued I see my debt where shall I get surety I perceiue my nakednesse where shall I be couered I am fallen how shall I be recouered And being touched in their hearts if they fall not into that exclamation then as it is said of Ely his sonnes 1. Sam. 2.25 they obeyed not because the Lord would slay them so for these men to be baked in their sinnes and to see their destruction and not to shunne it and by this meanes to despaire finally is the iust iudgement of God that he may be auenged of their great hypocrisie for mercy offered and refused or set light by doubleth the punishment Euen as in this nation by the blessed preaching of the Gospell Sathan is cast out in the generall profession of the Land if now he labour to creepe in againe by hypocrisie and make vs thinke religion to rest in shewes and consist in ceremonies growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word we doe erre in our hearts and do arme our enemie against vs who at his reentrance will bring seuen spirits worse then he did before Luk. 11.25 and will so fortifie his habitation with hypocrisie and other great and monstrous sinnes as there shall be more profannesse in this nation then euer there was before But ye haue receiued the spirit of adoption In this the Apostle proueth that we are the Sonnes of God because we are so adopted in the euerlasting grace of his blessed Sonne And to proue we haue this spirit he doth it by the contrary thus we are deliuered from the spirit of feare and redeemed into such a Christian liberty as we now loue God not for feare but feare him for his loue In this there are two parts to be considered first what this spirit of adoption is secondly the inseparable effect that followeth it namely an assured confidence to come boldly before the Lord euen as children before their parents to craue pardon for our sinnes For the first this spirit is the holy Ghost assuring vs by the word of grace that is the Gospell that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus so that no extremities of this life nor sorrowes of death nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures that the holy Ghost setteth a seale vpon the heart of his elect Ephes 1.13 and writeth a deed in their consciences which is but a draught of that originall deed which is in heauen in the booke of the Lords gouernment And this is sealed vnto vs by the finger of the spirit to free it from the forgery of Sathan and by this euidence we make our title to the kingdome of heauen â— Cor. 5.5 Also it is called an earnest penie because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest so this being as it were the first fruites of the spirit the Lord doth assure vs that as verily as we haue receiued thus much in hand in this vale of misery so this shall bee a pawne and pledge vnto vs that he will giue vs the rest in the fuâ—â—eâ—â—◠〈◊〉 is glory vnder which assurance we rest and lie down in hope with ioy vnspeakeable And as the first fruits in the law made the whole crop holy so this sparke of the Lords grace being kindled and set on fire in vs doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus This testimony oft times is very weake especially when Sathan doth sift and winnow vs as he did Peter Luk. 17.5 so as we had need to pray with the disciples Lord encrease our faith Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate doth know and beleeue that the Sunne shineth vpon the whole earth so though we be shackled and imprisoned in this flesh as in a dungeon that we are not able to
them and prompt him with excellent and effectuall words of prayer Yea this must be the comfort of vs all that though wee fight to the bloud for the Lords cause not one droppe of it shall perish but as the Lord doeth keepe our teares so much more will hee keepe our bloud in a bottell Psal 116. â— that wee may bee made precious white in the bloud of the Lambe Now for the second point which is the meanes how the spirit helpeth our infirmities that is by stirring vp prayers and grones Obserue first that no man can pray of himselfe vnlesse he be taught of God secondly that the holy Ghost doth minister vnto vs that power in prayer which no man is able to bring and performe of himselfe howbeit we may not construe the words as if the holy Ghost himselfe did pray but onely that he suggesteth vnto vs fit words and matter and prompteth vs to pray For the first vnderstand that it is not postible for any man of himselfe to pray vnlesse he be helped and renewed in his spirit for prayer must be made in the mediation of Christ which flesh and bloud neuer thinketh of nay which flesh and bloud doeth but mocke at And this disabilitie in prayer and vnaptnesse to performe it is euen true of them that be enlightned and called to the faith vnlesse also they be impulsed and driuen on by the spirit Howbeit by this so excellent an instrument as the spirit the Lord doth poure into our hearts such a constant and stedfast assurance of his loue as we come and humble our selues before him boldly and beate our breast and pray from the booke of our conscience confidentlie vnfolding the whole heapes of our miscries before the Lord yea we come vnto him hauing euen a sight and contemplation of his maiestie and we stand not vpon words but a broken and contrite spirit maketh vs speake plainely the interpreter of our meaning being the holy Ghost so as wee in this exercise conferre with God and speake as it were with the mouth of Christ who maketh our supplications as sweet as incense in our and his Fathers nostrels So as it is no such slight matter nor so easie a worke to pray aright for of thy selfe thou art speechlesse and canst not vtter one word vnlesse the spirit vntie the strings of thy tongue and though happely thou speake yet is thy vnderstanding senslesse that thou knowest not what to aske vnlesse the spirit teach thee nay were thou neuer so well taught if the spirit make thee not acquainted with Christ Reuel 8.3 that he may present thy praiers to God all else is in vaine and fruitlesse Further in that the holy Ghost is said to make request for vs wee are admonished vnlesse it bee for weake Christians and babes in Christ that are not growne in the word of grace vnto whom a booke of prayer is allowed as a Catechisme that they that bee old schollers in the schoole of Christ ought to striue and indeuor to grow from praier to praier aswell as from faith to faith that as their iudgements are increased in knowledge so their hearts may increase in feruencie and affection toward God and that they may bring foorth their hidden treasure of the Lords spirit in enabling them to conceaue a praier and to pray as their present necessities shall require For this is that the Lord looketh for that as he said by the Prophet Zacharie 12.10 that he would in the last times powre out the spirit of deprecation and of prayer vpon the sons of men so men should endeuour to bee familiar in this dutie without booke and not content themselues to praie either a stinted prayer or a stinted time but as it is said Hebr. 6.1 wee must leaue the beginnings and be led forward and striue to perfection For if notwithstanding such plentie of foode these many yeeres there be still such leannesse in thy soule that thou art not able to feed thy selfe nor to expresse and vtter thy necessities in a corner before the Lord how canst thou looke for any blessing that hast beene so sluggish and hast so carelesly entertained the spirit of God in this acceptable time If any sudden calamitie hang ouer thy head or any secret sinne presse thy conscience how canst thou thinke to be releeued nay thou canst not but iudge thy selfe vnworthie to be helped if thou art vnable without a booke before thee to vtter thy griefe and to pray for helpe Thou must know thy temptations are particular and thy sinnes are particular and a generall confession is not a proper salue for any particular sore but as in this and this sinne thou hast offended God so particularly for this this sin thou must call for mercy And what if that speciall grace thou prayest for be not in thy booke then thou goest away emptie for thou art not likely to obtaine that thou dost not aske for For howsoeuer the Lord doth ofttimes preuent vs with his mercies and giueth before wee aske yet when he shall perceiue such negligence in vs that we desire but as it were a common and generall head-peece to shield vs from all assaults and doe not arme our selues in euery part especially knowing our old enemie the diuell lieth at all aduantage this maketh the Lord weary and vnwilling to helpe vs who otherwise easily inclineth his eare to the praiers of the faithfull When it is said With gronings that are vnspeakeable we are by this to comfort a distressed conscience that if afflictions doe come so fast vpon vs as the waues one in the necke of another and our spirits be so ouer whelmed and cast downe that we are not able to conceiue a praier for the anguish of our soules in this case if our hearts doe but bleed and grone though no word be vttered yet is it a praier precious and acceptable in the Lords sight We read of Ezechiah Esa 38.14 that he was not able to speake one word but did chatter like a Crane and mourne like a Doue in his sicknesse hee was so opprest with sorrow in the bitternesse of his soule yet was this a praier and a praier heard of God and himselfe deliuered and fifteene yeeres added to his life So oftentimes our praiers are so peppered with salt and fire that is our soule is so anguished and our spirits so appalled that either we speake abruptly or only knocke our selues on the breast Luk. 18.13 as did the Publican yet this soundeth in the Lords eares and commeth pleasantly before him for words in praier are but to make vs vnderstand what we aske the Lord vnderstandeth our meaning without words yea knoweth our wants better then our selues And as the mother pitieth her child when it is fallen sicke and is able to tell where the paine lieth and to aske such things as it wanteth but when the disease is growne so fore that for extremitie it cannot vtter the paine by speech but lieth
Elizabet no doubt prayed in their youth for the fruite of their bodie but they were not then heard for the Lords time was not yet but when Zachary as priest was exercising the publike ministerie of the Church and both he and his wise striken in age then the Angell comes and tels him the Lord had heard his prayers and that his wife should haue a child Which may be a great encouragement to vs to grow perfect in this exercise and that the worke of praier may bee easie to vs because there is not a word falls to the ground but either it rebounds presently vpon vs againe with a blessing or that blessing is reserued for a better time when it trebles the ioy in receiuing an vnexpected benefit No doubt Iacob had fetched many a sigh for the losse of his sonne Ioseph Gen. 37.34 but if Ioseph had presently returned to his father before he obtained the honour in Egypt it had nothing so much cheared Iacobs heart Gen. 45.27 as it did when he saw the chariots sent to fetch him that he might see him in his state and dignitie So for the Lord to cary in his remembrance and to keepe as it were a booke of our prayers alwayes open before his eyes and either to heale vs when we are past cure as he did Dauid when he heard him out of the deepe of deeps or in his good time to put vs in mind of our owne prayers by the fruit doubled in our bosome when we thought our haruest past can not but exceedinglie stirre vs vp to magnifie his goodnes and to employ all the powers of our soule to please him Thirdly we pray for many things which we cannot obtaine and yet we must pray for them for if we cannot haue our desire here it shall be fulfilled in the life to come as when wee pray that Gods kingdome may come that we may be deliuered from temptation and that wee may not sinne which onely shall be performed in the life to come for God according to his owne disposition of times hath ordained that we his creatures should apply our selues vnto and therefore hath taught vs by his spirit as well to pray for the end as for the meanes Faith in this life being the foundation of our hope and our hope being perfited in the life to come through the loue of Christ so that as here we pray to haue our faith strengthened our infirmities cured our sins pardoned and Gods graces renewed in vs daily which be apples of such a tree as we taste of in this life so here we pray also that sinne may be abolished the number of Gods elect gathered and the worke of our sanctification perfited which is the end and perfection of the former and which is reserued for a better life when both our owne prayers and the intercession of Christ for vs also shall cease Fourthly obserue that God so heareth thy prayers that though he do not graunt formam the forme yet he graunteth finem the end of thy prayers Euen as Christ when he prayed in the garden Father if it be possible let this cup passe from me now shall wee say that Christ euer prayed and was not heard Mat. 26.39 God forbid and yet the cuppe did not passe from him yet was hee heard as the Apostle to the Hebrewes saith in that he feared for though hee was not deliuered from death Heb. 5.7 yet was hee freed from the horrour of death for an Angell was sent to comfort him 2. Cor. 12.8 So Paul when he prayed to be deliuered from the buffetings of Satan he had his desire thus farre the Lord graunteth the end of his prayer that is strength to abide it exempted he could not be but this was it the power of the Lord should be in him so much the greater as his temptations and afflictions were increased so that none must be discouraged nor grow cold though their first or second voice in praier be not heard for by this we learne first to continue in praier and in this doth the Lord secretly heare vs that wee breake not off Secondlie the Lord doth for a time withdraw his eares from the words of our mouth that we may know the deliuerance praied for comming from God we are not to appoint him the houre Thirdly we stay a time before our hands be filled with our requests to exercise our patience that our desire be not like the longing and fainting of a woman Fourthlie that by this small absence of the Lord in not hearing our praiers at the first we may learne to depend vpon his prouidence Fiftlie that we may vse them the better when we haue them and receiue them with the greater thankfulnesse because things wished for as they are gratefully receiued so are they carefully preserued ROM chap. 8. vers 28. verse 28 Also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose HEere the Apostle proceedeth to open another fountaine of exceeding comfort to the faithfull which is all things worke for the best to those that loue God but euery faithfull man is assured he loues the Lord therefore to him all things worke for the best and if all things then afflictions He proues it by this reason to those that be predestinate all things turne to the best but they that loue the Lord are predestinate therefore to them all things turne to the best And to proue this he setteth downe a reason vers 29. Those that be called in the eternall purpose of God them hath he predestinate to be like the image of his Sonne Heb. 2.9 that as he passed by the crosse and from the crosse to glory so shall wee being children of the same Father and who are borne and bound to resemble Christ our elder brother in this point chiefly To declare how afflictions worke for the best in Gods children we must vnderstand that afflictions be of two sorts either remedies to correct our corruptions and heale our infirmities or els exercises of Gods graces in his children that he may try them how much they will suffer for his sake For the first kind of afflictions we cannot doubt but they do worke for the best whether we consider them as chastisements for sins past or as preuentions of sins to come For sins that are committed the rod is necessary for he is a bastard that is not corrected that wee may see and loath the cause of our affliction that is our corruption as it is said 1. Cor. 11.32 We are chastised of the Lord because we should not be condemned with the world And to Dauid the Lord saith Thy sonnes I will correct for their sinnes but my louing kindnesse shall neuer depart from thee for the punishments of these our sinnes are pardoned in the sacrifice of Christ but so is not the chastisement for this proceedeth from the loue of God and Christ
onely satisfied the wrath of God That it commeth from the loue of God appeareth by the example of Dauid to whom when the Lord had sent Nathan the Prophet to tell him his sinne was pardoned 2. Sam. 7.15 yet withall part of his message was that the sword should neuer depart from his house which fell out in his daughter Thamar that was rauished and in his sonne Absolon that was desperatly hanged and in the child begotten in adultery that presently died And this was only to awake him out of that securitie Sathan had cast him into for it is certaine where the Lord smites not there the Lord loues not and therefore 1. Sam. 2.25 it is said that because the Lord had a purpose to slay the sonnes of Eli therefore they obeyed not the mild voice of admonition vsed by their father Now for those afflictions that be sent as preuentions of sinne as pouertie ignominie restraint of libertie shutting vp the wombe and such like they also turne to the best in Gods children for many do let themselues bloud before they be sicke for feare of sicknesse and the superfluous spreads of a vine are cut off that it may bring foorth better fruite And thus doth the Lord mint and diet his children lest by riches they should grow proud by fame become insolent by libertie wax wanton and kicke against the Lord when they be full and lest by hauing children they should make idols of them to cocker them vp to damnation the Lord scanteth them in these blessings Looke vpon Dauid who confesseth he had gained much by affliction See what difference there was euen in Nabuchadnezzar before hee was pulled out of his seate and after he had fed with beasts before in his prosperitie the strength of his hand and the power of his maiestie had built Babel Dan. 3. and 4. but after he had bene cooled in the wild forrest then he lifted vp his eyes to heauen and praysed and honoured him that liueth for euer Such is the stomacke of flesh and bloud that it will breake out into many insolencies against God against his church and children vnlesse he cut as it were out teather short that we haue but litle roome to feed in and therefore in great mercie he suffereth vs oft times to want lest we should was proud with abundance and changeth our oyle of gladnesse into a countenance of heauinesse because we could not before tell how to vse our mirth Secondly consider how those afflictions turne to our good which are sent for the exercises of Gods graces in vs namely beerein to trie how farre wee loue God whether wee loue him when hee dealeth with vs roughly aswell as when hee dealeth mildly and liberally with vs and this is called the fierie triall wherein we shall not be consumed like drosse but refined like gold And this affection appeared in Iob when he cried Iob. 13.15 O Lord though thou kill me yet will I loue thee for many times the Lord sendeth his arrowes against vs and the venime of his wrath lieth for a time in our bones and hee setteth vs vp as markes to shoote at vnto whom if we willingly submit our selues the power and danger of his shafts shall be appeased before they hit vs and the poison of his indignation shall be cleansed away before it rankle in vs. Gen. 22.2 Thus fared it with Abraham whom the Lord did not simply afflict for his sinne but for the triall of his faith and feruencie of his zeale toward God to see whether hee loued Isaac the sonne of the promise better then God the Father of the promise And behold to the comfort of the children of Abraham in a resolution of three dayes iourney he fainted not to execute the Lords commaundement trusting the Lord with his owne saluation for hee knew if his sonne Isaac should haue been sacrificed himselfe should haue been damned whose obedience when it was thus thoroughly tried the Lord saith Since thou hast done this I will make thee the father of the faithfull which was a confirmation of the promise was made before But there is another speciall kind of affliction that searcheth more narrowly the corners of our hearts and trieth more fully our obedience and loue toward God namely when the Lord vouchsafeth vs that honor to suffer for the crosse of Christ In this hee exerciseth our cold prayers and varnisheth our rustie hope and stirreth vp our dull meditations to thinke how precious in the sight of God is the bloud of his Saints when they die not onely in their holinesse Psal 116.15 but are put to death euen for their holinesse And therefore Christ giueth this counsell Luk. 6.22.23 When ye are hated of men and persecuted for righteousnes then reioyce and be glad or as the Greeke word signifieth skippe at that day like fat calues because our reward is great in heauen So as these afflictions that leade to death further and hasten vs toward the life to come and euen for this life they turne to our good as Mat. 10.29 He that forsaketh father or wife or riches for my names sake I will giue him an hundred fold more in this life that is in that base estate and condition of persecution wherein he standeth for the profession of my name I will giue him an hundred times more comfort more contentation and more peace of conscience then he should haue had in an hundred wiues of such as were neuer so deare vnto him in an hundred fathers of such as were neuer so kind vnto him and more perfect ioy then he should haue had in all the treasures of the world be they neuer supleasing and precious vnto him So as obserue though the Lord promiseth not a requitall of thy losse in quantitie and in number yet he doth it in the good will and blessing of God wihch is the specâ—all qualitie that maketh such things wee enioy permanent and comfortable vnto vs. This Dauid had found in his owne experience Psal 127.1 and therefore teacheth vs to know that except the Lord doe builde the house in vaine doe the workmen bestow their labour and vnlesse hee keepe the citie as good set open the gates for the watch without him do nothing Witnesse the prison doores that flew open and the chaines wherewith Peter was fettered that flew off when the Iaylor had done the best he could Act. 12.10 And this is that Amos laboureth to perswade the people in his Prophesie that let the spring be neuer so forward Amos 4.6 nor the bread which is our food neuer so sauorie if the Lorde doe but blow vpon it it cannot nourish vs. So Paul saith 1. Tim. 4.12 that godlinesse hath euer the promises of this life that is religious prosperity the hand of blessing from aboue and it hath the promises of the life to come that is to bee translated from this dimme light of Gods fauour which we finde here into the full
fruition of Gods glorie which we shall possesse heereafter Looke vpon the poore widow of Sarepta though she had but a little oile 1. King 7.14 yet had shee more then the rest when Eliah came to her for theirs consumed and hers through the secret blessing of God serued her turne wasted not Dan. 6.17 So Daniel in prison fared better with bread and water by reason of Gods chearfull presence with him then did the king with al his sumptuous and princely diet And in our naturall iudgements we can say that hee hath more that hath but a bottle of wine that runneth by droppes then he that hath a whole cesterne full that is broken for the prouidence of God neuer leaueth those that be his and his eie is vpon their wants to supplie them And as Paul saith Colos 1.16.17 By Christ all things were created he is before all things and in him all things consist that is haue their being for his glorie for no man can complot or contriue anie secret snares for our life no man can breath out any threatnings against Gods Church as did Saul Act. 9.1 Matt. 14 1â— not execute any crueltie vpon the forerunner of Christ as did Heroâ— but Christ hath his full glory in it Let vs therefore kâ—â—â— our persecutors can doe vs no harme for as our being is for Châ—â—â—â— to must our bodies be yeelded vp to Christ wee stand in him and his power in these afflictions is seene in vs so as when they hate vs and reuile vs torment vs they are but as A potheeâ—ies to make drugges to heale our infirmities they are but as Masons to hammer and polish vs in the quarry of this world that we may be fit stones for the heauenly building yea they are but as fire to refine vs being of our selues drossie as furbushers to varnish vs being through fleshly ease rustie as scullions in the Lords kitchin to scoure the vessell of his houshold lastly they are those that haue receaued a commission from God contrarie to their owne intention to doe vs good for when they are come to the perfection of their tyranny they can but kill the bodie whereby they hasten our blessednesse in the soule Heere may be demanded if all things worke for our good whether the infirmities that be in vs do vs any good or no. The answer is Yes many waies but principally three waies First they remaine in vs to subdue the pride and presumption of our hearts that would aduance it selfe against God if it were not humbled by the sight of it owne corruption as Paul must haue a buffeter lest he grow insolent 2. Cor. 12.8 For the Lord will trust vs no more with perfection since Adam lost it in Paradise and therefore he exerciseth vs with infirmities lest wee should steppe into our mother concepit to thinke our selues Gods This is proportionablie to that spoken of Deut. 7.22 That the Lord would roote out the Canaanites from among his people by little and little Psal 59.11 not all at once lest the wild beasts should grow in vpon them These Canaanites bee our infirmities the wild beasts are self-self-loue pride of life and such like which would waxe strong within vs if we were throughly purged from our weaknesse And thus we see the Lord cureth poison by poison keepeth out grosse sinnes by keeping in naturall infirmities euen as the best treakle is made of poison and the skinne of a viper is the best cure against the sting of a viper Secondly these our infirmities serue to cure our ingratitude for if the Lord should bestow vpon vs all his benefites at once we would soone forget him We see how the Loâ—◠〈◊〉 vp the red sea to make passage for the Israelites Exo. 14. â—â— which one would haue thought should haue beeâ— as 〈◊〉 sighâ— on their finger alwaies in their sight and yet Psal 106.7 â—â—â—t is said 〈◊〉 the Hebrew phrase they made haste to forget it though it was so miraculous a worke For this cause Dauid praieth Psal 59.11 O Lord do not destroy the enemies of thy Church that is slay them not together lest the people forget thee but do it by little and little that the people may often come vnto thee yea Dauid himselfe in many places confesseth that the prolonging of the Lords mercies giue as it were an edge and sharpnesse to this spirit of thankfulnesse And such is the nature of man to wait no longer in humility then he hath hope of benefit The lost sonne had no sooner fingred his portion Luk. 15.13 but his fathers house was vnsauoury to him and he must needs ruffle it in another countrie For as willingly we would wait no longer on the Lord then he is giuing so when hee hath giuen vs somwhat wee would bee out of his sight while we spend it And this maketh him more scant in his blessings then otherwise he would be because he will teach vs to depend vpon him both till we haue them and while we vse them and that employing them in a spirituall kinde of trafficke to gaine credit to the Lord he may furnish vs afterward with better store Thirdly our infirmities serue to restraine our spirituall sluggishnesse and securitie of the flesh for where no feare of the enemie is there the weapon rusteth so as we are sifted and tempted by Sathan that we may finde our infirmities to be relieued by the Lords power and that wee may pray for his gracious strength to withstand him in Christ to ouercome him and that by our experience in fighting with Sathan we may become wise and watchfull for we doe not praie to bee deliuered from temptations but not to bee left in them Our infirmities indeede are the fuell that Sathan laieth and they are as it were the coals hee bloweth to consume vs. Now euery Christian when hee feeleth such a fire of enmitie within him against God and his law bestirreth himselfe and striueth by a cleane contrary blast of the spirit to quench these coales and entreth such a combaâ—◠〈◊〉 â—â—seth in death which wee would not doe if there we 〈◊〉 not soâ—â— skiâ—â— of sinne and some remnant of corruption left 〈…〉 vs but wee would fall asleepe like idle seruants and hide 〈…〉 that is the strength of Gods graces in vs. Iob Iob 13.15 though he were neuer 〈◊〉 painefull a Christian yet neuer more commended the power of God in him then by his fight hand to hand with the diuell in resisting and keeping off such blowes of blasphemie and despaire as Satan would haue had him cast at God and would haue had to sticke in himselfe Paul when he fought with bulles at Ephesus neuer obtained such a victorie as when he left Satan in the lurch and left himselfe persecuting of the Gospell nay after his conuersion there was left a sting in his flesh lest either he might wax sluggish or become proud And therefore it pleaseth God to honour
our infirmities with the courage of fighting and by them to keepe vs waking that we may discerne the storme when it commeth and cast our ank or on Christ where it shall neuer be vnloosed Here the craft and wilinesse of flesh and bloud will so one take occasion of licenciousnesse as to say if our infirmities serue to do vs good and turne to Gods glory because by this meanes we see our weaknesse then it is good to make much of them euen as Porphyrius commendeth the treason of Iudas against Christ because by Christ his death saluation is brought to many But miserable and blasphemous is this opinion for this were to turne the grace of God into wantonnes for though our infirmities doe further vs many waies to saluation yet in it owne nature sinne is alway sinfull God can make Satan a Physitian to cure Paul yet is he euer Satan that is an enemie God can make the tyrannie of Pharaoh as a trumpet to stir vp the Israelites to crie to him for helpe Exod. 2.23 yet doth this nothing diminish from his malice to Gods people Luk. 22.47 Iohn 17.12 God can make Iudas by a kisse the executioner of his decree yet doth he continue the child of perdition So as we must striue against our infirmities because they be in themselues simplie euill though qualified and tempered with the Lords hand they turne to our good Adulterie it was a horrible sinne in Dauid though it was made profitable for his soule in bringing him to such a low degree of humiliation as is set downe Psal 32.6 For the heauens to be brasse as not good in it owne nature but it is a vengeance of we want the first and latter raine whereby to ripen the fruits of the earth yet at the praier of Eliah 1. King 17. and Iames 5.16 it rained not on the earth for three yeeres and six monthes that the Lords mercie and power might the more be seene yea the Lord can create light out of darknesse yet darknesse is alwaie darknesse Adams fall it was good in that end God had ordained it namely Gen. 3.14 to prepare the waie to raise vs vp a Sauiour of the seed of the woman but it was a most damnable sinne as Satan and Adam meant it for they did it in rebellion against God Further we must consider how the persons be qualified to whom all things turne to the best it is to them that loue God which is the most excellent and Christian commendation that can be this our loue issuing and streaming from that fountaine of the loue of God Euen as all waters come from the sea as from the well-head and returne thither againe boiling out of the veines of the earth so God sending forth the streames of his loue into our hearts it must euen from the very bottome of our hearts returne to him againe for wee haue nothing but what wee haue receiued Now there was neuer any Senacherib nor Iesabel but said they loued God therefore this true Christian loue of God that it may bee seene not to be counterfeit is accompanied with six properties first with a care to keepe his commandements for such is the rule of Christ If yee loue mee keepe my commandements which wee must doe so much the rather because the Lord hath giuen and forgiuen vs much hauing made vs of enemies friends as Abraham was tearmed to bee the friend of God hauing brought vs home when we wandred in the wildernesse of sinne Luk. 1â— 2â— as he did the lost sonne hauing fed vs when wee wanted and had no meanes to succour vs as hee did Eliah 1. King 17.6 hauing clearelie set off the debt which we did owe and cancelled the hand-writing which was against vs. If wee should not performe obedience to such a God and weare his commandements as a frontlet before our eies our condemnation could neuer be too heauy nor our stripes too many Howbeit euerie blasphemer sieth against his owne soule that dare say euen in the height of his wickednesse he soueth God for can a woman prostitute her bodie to a varlet and mingle her flesh with his strange flesh and yet trulie say she loues her husband it is not possible no more can anie man trulie call himselfe the child of Abraham if hee doe and performe the workes of the Diuell Secondlie Iohn 8.44 this loue of God must breed in vs a base estimation and account nay rather a contempt of these earthlie things in respect of Gods loue To such a passe had Paul brought his iudgement and his affections to Philipp 3.8 when he esteemed all things but as dung in comparison of the treasure of the life to come and that he might win Christ So Moses refused the pleasures of sinne in Egypt in respect of the assurance of Gods loue manifested in his afflicted seruants Exod. 2.11 and Peter and other of the Disciples were so rauished with ioie at the call of Christ Math. 4.20 that they left their nets and forsooke the world to follow him And this is that indeede which wee shall all finde at the last to bee the truest comfort for riches are transitorie and will beguile vs honour is slipperie and will deceiue vs the world is moth-eaten and weares awaie at least wee our selues are but claie and soone perish but the loue of God in Christ endureth for euer Thirdlie this our loue of God is accompanied with a feruent zeale of his glorie and more delight wee take heerein then in the enioying the wiues of our youth This was the commendation of the Church of Thy atira Reuelat. 2.18 and by this was their loue of God discerned by their increase in the workes of charitie faith and patience and by their zeale of Gods glorie that they profited and went forward in religion more at last then at first This kinde of loue is described Cantic 8.5.6 to bee stronger then death the coales thereof to bee fierie to expresse the zeale and vehemencie of it whole flouds of affliction cannot drowne it neither can anie treasure buie it Such was the loue of Paul and of Moses that wished themselues accursed to saue their brethren Rom. 9.3 Exod. 32.32 because they thought it more glorie for God to saue many then to saue one Fourthly this our loue of God must make vs presently hate all things whereby God is openly dishonored This was it that so fiercely inflamed the wrath of Moses Exod. 32.19 that when he saw idolatrie set vp by the peoples dauncing before the calfe he broke the Tables of the Law and burned the calfe and strewed the powder of it on the waters and in detestation of their superstition made the children of Israel to drinke thereof Hereof commeth that Ezech. 9.4 that they that haue the marke in their foreheads that is such as are sealed vp to saluation doe mourne and crie for the iniquitie of the times And such was the affection of Dauid
those that are ordained in the eternall purpose of God to be saued after this sort those that are sure to be conformable to the glorious image of the Sonne of God to them all things doe worke for the best but they that are called in the Lords eternall purpose are ordained to bee conformable and made like to the glorious image of his Sonne therefore to these all things worke for the best Quos praenouit whom he knew before that is Quos vt suos cognouit whom hee knew and approued to bee his owne such should resemble his Sonne in glory that is should partake and taste of the same glory though not in the same measure according to the speech of S. Iohn in his Epistle We shall be like him he doth not say equall to him for Christ must haue the preheminence of an elder brother Hence obserue the indifferencey of the loue of God that he vseth but one and the selfe same course of discipline in his house for all his children for as he trained vp his first and eldest and best beloued sonne so will he traine and bring vs vp And how Christ was vsed here on earth the Scripture is plentifull and his owne mouth testifieth that he was worse then the beasts of the earth for he had not wherein to hide his head And therefore vnlesse wee doe despise the sufferings of Christ or thinke that God loueth vs better then he did Christ and hath prouided an easier way for vs to walke in let vs know that it is our portion to abide the indignities of the world and to bee hated of men nay if whole seas of troubles fall vpon vs wee need not bee dismaled for reuilings are made vnto vs as precious balme the whip is become but as soft silke the pangs of death but as messengers of a sweet sleepe and through Christ the graue is vnto vs as a perfumed bed Secondly obserue hence the power and vertue of Gods loue towards vs who will still haue vs beare about vs some notable marke of excellencie and of immortalitie for as at the first wee were created like to the image of God himselfe so in our second birth and restitution wee are made to resemble the image of the Sonne of God and our resemblance of Christ standeth in two things which formerly haue beene touched first in walking through the sierie afflictions of this life which we may the better doe remembring that being the sonnes of Iacob there is a ladder that reacheth from heauen to earth whereon the Angels are alwaies ascending and descending Gen. 28.12 readie to minister to the necessities of the Saints Secondly in climing vp to the seate of glorie after the Dragon hath spent his malice in sending foorth of his mouth whole flouds of waters to drowne vs Reu. 12.25 which did nothing else but onely wash away our filthinesse lest otherwise wee had beene like to that old Serpent alwaies groueling vpon the ground For certaine it is we must either resemble the Sonne in obedience or the Serpent in malice and if we thinke the inheritance of a sonne inferior and of lesse value and consequent then the curse of the Serpent then let vs runne on with Pharaoh in the heardnesse of our hearts that the Lord may shew his power in vs and after hee hath forborne vs a while in patience Roâ— 9.17 cast vs to the destruction prepared for vs. Vers 30. Moreouer whom hee predestinate them also hee called and whom hee called them also hee iustified and whom hee iustified them also he glorified Here the Apostle proueth his former speech and assertion by setting downe and declaring those subordinate and second meanes or degrees whereby the Lord doth accomplish this his purpose and decree The degrees be foure whom he foreknew first them he predestinated secondly after he called thirdly then iustified fourthly and lastly them he glorified After this sort speaketh S. Iohn He that beleeueth is alreadie translated from death to life so as the whole force of the Apostles argument is this They that shall certainly be glorified to them all things worke for the best otherwise the Lords purpose should be frustrate which cannot be by reason of the degrees of executing this his purpose which neuer faile Here consider generally two parts first his fore or daining vs to glorie secondly the inferiour degrees whereby he doeth execute this his purpose to glorifie vs. In the first consider three things first what this foreknowledge of the Lord is secondly what is meant by this to be like the image of his Sonne thirdly what is meant by the first borne among brethren For this which is the first namely the foreknowledge of God it is the very same which the Apostle called before his purpose whereby the Lord meant to know vs for his owne in his euerlasting loue which is the very highest cause of our saluation For that there is no other first cause may be vnderstood in this that we are not to seeke the first cause in Christ nor the first ordaining vs to life in the mediation of Christ for the Lord had a purpose to saue some before euer Christ had a purpose to be a Mediator though not in time yet in order and that nothing but his foreknowledge made the Lord to know vs in loue and to account vs for his owne wee may see it in our paterne Christ What could induce God that mans nature should be vnited to the very nature eternall Was it possible that the humane nature of Christ could deserue it No but it onely was the Lords purpose that it should be so which being true in constituting and ordaining the head is also to be considered in the members that euen so and in the like maner the simple and onely purpose of God should shew it selfe in fore ordaining vs. Now the worthinesse of man was no cause of this for Paul saith Rom. 9.11 the Lord loued Iacob and hated Esau before they had done either good or euil and saith it is therefore a mystery to be adored rather then to be scanned by reason If wee will search after the generall cause of mans saluation or damnation it is the manifestation of the Lords iustice on some and the declaration of his mercy on others for if all should haue bin saued then had there bin no iustice with the Lord and againe if all had bin condemned then had there beene no mercy Howbeit if we descend to particulars as why the Lord ordained such a one to be saued or to be damned no reason can be giuen heereof but his eternall purpose which is onely hidden in his owne breast For we must not expostulate with the Potter why he made this vessell to honor and that to dishonor much lesse must we contend and plead with the Lord about it This learne thou the Lord hardneth the reprobate either by the substraction and drawing away of his mercy or by giuing it so and in
sinne proues there is a law which law being broken bringeth death for the wages of sinne is death Rom. 6.23 The second sort is of them who though they be called by the booke of heauen and earth as the Gentiles were Rom. 1.20 who do see the eternall power of God in the creation of the world and other his works and liuing to a more vnderstanding age are euen by the light of nature without all excuse yet are they not inuited by the voice of the Gospell to rise from the dead but die in their sinnes as the Canibales Barbarians and the Iewes since their Apostasie to whom there pertaineth nothing but a fearefull expectation of iudgement Heereof followeth and is to be obserued that it is contrary to the scripture to thinke that it was the will of God from eternity that all should be saued for then it was his will likewise that all should come to the knowledge of their saluation for whom he hath ordained to the end them hath hee also ordained to the meanes whereas to the reprobate the sound of the word if they doe heare it is but as the noise of bels confusedly iarring in their eares and yet many there be that neuer heard it Why but it is said 1. Tim. 2.4 that it is the will of God all should be saued True all men not euery singular particular man but of euery singular condition of men some not all of all kinds but of all kinds some according to that speech of the Euangelist Mat. 4.23 Christ healed euery disease in Iury that is euery kind of disease not euerie particular disease Now if all men come not to the knowledge of the truth of God either it is done by the wil of God or against his will to say that it is against his will were impious and blasphemous for this were to hold that something could offer violence to the will of God and as if he might not otherwise haue purposed which must be far from a Christian heart to imagine If then this be done with his will then it followeth that his will is changeable if hee once meant to saue them for wee see some euen like dogges readie to rend them in peeces that offer them the pearle of the word whom if the Lord had purposed to saue Mat. 7.6 they should not continue persecutors of the truth as Paul saith of himselfe 1. Timoth. 1.12.13 It pleased Christ Iesus to put me in his seruice being before a blasphemer a persecuter an oppressor and I was receiued to mercy And where it is said 1. Iohn 2.2 that Christ is the reconciliation for the sinnes of the whole world it is to be vnderstood for the sinnes of all sorts and degrees of men gathered out of all the parts of the world and this Christ himselfe interpreteth Ioh. 17.9 when he said Father I pray not for the world and vndoubtedly he will neuer saue them he neuer praied for for whom he excluded from his praier them he neuer meant should haue benefit by his death nay hee had beene bound in duty to haue praied for all if all had been elected to saluation Now if it be asked why men are damned the answer is easie It is for their sinne howbeit it was purposed in the Lords vncontrolable decree that they should be damned before they euer sinned and being corrupt in themselues the Lord hardneth them either by withdrawing the meanes or the power of the meanes the first by ignorance the second by denying them vnderstanding hearts So as if it be demanded why the Lord hardned any it is because he found him corrupt in Adam if why hee damneth any it is because he found him a sinner in himselfe Whom he calleth he iustifieth that is doth absolutely pardon him all his sinne and absolutely impute vnto him all his Sonnes righteousnesse that as Christ for vs was made sinne so wee in Christ might bee made righteous so as iustification is the translation and remouing of our sinne to Christ and the translation and remouing of his righteousnesse to vs. To our sinne hee opposeth his obedience to the punishment of our sinne hee opposeth his satisfaction otherwise he had not fully acquitted vs by fulfilling the law vnlesse he had satisfied his Fathers wrath for our breach of the law in our corrupt birth For if a man could now fulfill all the law of God yet should hee not bee saued because he was borne corrupt and could not possibly satisfie for that was past and in performing the law afterward he should doe nothing but his duty But this is our comfort that the Lord seeing our weaknesse hath in his loue passed by it and seeing our thoughts to bee alwaies euill taketh no account nor reckoning of vs but were sembling the image of his Sonne the Lord reckoneth with him and striketh off our debts in setting them on his score who hath paid the Lord his full due euen to the vtmost farthing being in his birth cleane in his life holy and in his death obedient Whom he iustifieth he glorifieth In this life the Lord doth onely call vs and iustifie vs so as no man need say as Rom. 10.7 Who shall ascend into heauen for that were to bring Christ from aboue or Who shall descend into the deepe for that were to raise Christ from the dead for so much vertue and power of Christ as is needfull for vs wee taste of heere but our glorifying is reserued and followeth in the life to come hauing it heere only in spe and not in re in hope but not in hand This glorifying heere spoken of is meant not that wee shall haue at the last day of our separation when the world shutteth her doores vpon vs but of that glory wee shall receiue at the day of iudgement which is plaine and euident by that went before vers 21. namely that wee waite for the restoring of the liberty of the sonnes of God and for the freedome from the bondage of corruption Howbeit in the glorie of our separation two things are to be obserued first Reu. 2â— 4â— that we shall be freed from all feares and teares and shall haue sinne abolished secondly we shall enter into our Lords rest but the glory of the last day is farre greater and resteth in three things first in the resurrection and a waking of the body when it shall be made conformable to the body of Christ when it shall not liue by the soule only nor be maintained by outward and externall instruments of bread such like but it shall liue as the body of Christ liueth and be glorious like the Sunne which shall then exceed it selfe in glory Isay 65.17 2. Pet. 3.13 Secondly there shall be a new heauen and a new earth and in this new heauen shall dwell the soules of the Saints of God and all things else shall bee restored to their first maiesty Thirdly which is the greatest of all we shall then haue
the beholding of the very face of God and there shall bee no markes set to keepe vs from the mount where the Lord dweleth Reu. 21.12 as there was Exod. 19.12 but as Paul speaketh 1. Corinth â—3 12 we shall then see him face to face and know him as wee â—re knowen of him and see him as God all in all that is â—ee shall behold the glory of God not standing vpon the veile of the flesh of Christ for then all mediation and intercession shall cease and this is part of that Christ praied for a litle before his death Iohn 17.24 that we might see that glory he had before the world was made for then we shall see Christ-God and the whole Godhead immediately raigning yet in Christ the Sonne of man and in vs but so as we shall no more leane and relie vpon the praiers of Christ for then he shall raigne no more as the Sonne of man in the midst of his enemies for this gouernement shall cease death which is the last enemy being then abolished and he then shall raigne ouer them vanquished as God Howbeit the fruit and benefit of this his mediation shall indure for euer and the subiection of his humane nature shall then more appeare because of the glory of his Godhead which shall then be seene fully euen such and the same as he had before eternitie yet shall this saluation more increase the glory of his humanity when we shall vnderstand and see it to bee personally vnited to the sonne of God who with God the Father and the holy Ghost shall be all in all Now the fruition and possession of this glory shal worke three effects in vs first it shall breed in vs an infinite loue toward God secondly an infinite ioy in God thirdly an infinite praise to God Infinitely shall we loue him that hath aduanced as to such honour as is endles and to such fellowship as is matchlesse our hearts shall be filled with ioy yet not able to comprehend or expresse it Mat. 25.23 therefore it is said Enter thou into thy masters ioy for this ioy is too great to enter into thee and besides the ioy we shall haue in our owne saluation we shall conceiue as great ioie for the saluation of others which is called ioy celestiall and we shall haue yet more ioy then before to see the Godhead so glorious the Lambe aduanced in our flesh and to be one person with God And this is aboue all ioies because we shal loue Christ far aboue our selues for the zeale of Gods glory shall euen eat vs vp and it shall be so great in vs as it cannot be so great for our owne saluation and then out of this loue and ioy as out of two fountaines ioyned in one shall spring and arise such continuall praise to God for this glory that we shal vncessantly sing to God in the Temple which is God himselfe so as we shall praise God in God and this shall be as the Prophet Esay saith from new Moone to new Moone and from Sabbath to Sabbath that is for euer for this loue of God is from eternitie in respect of our predestination and to eternitie in respect of our glorification and this is that we sigh and grone for and for which while wee are in the flesh absent from God wee continually pray for ROM chap. 8. vers 31.32 verse 31 What shall we say then to these things If God be on our side who can be against vs verse 32 Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also THe Apostle before set downe that God the Father by his eternall purpose hath foreacknowledged vs and foreloued vs with an euerlasting loue in his Sonne and not vs onely but all those that to the end of the world shall loue him and manifest and shew foorth this their loue by a sincere worship and religious care to keepe his commandements and how that the Lord as he hath ordained vs and them to the same glory so at the fulnesse of time by the dispensation of his wisdome by his spirit he doth call them by the instrument of his word by the same loue doth iustifie vs in his Sonne and will glorisie vs with himselfe Now he being ouercome with the thought and meditation of these things breaketh foorth into a woonder and admiration that seeing it is thus that the Lord hath taken it vpon him neuer to leaue vs till he hath aduanced vs to heauenly places euen the seat of the Lord Iesus what shall we say The answer is giuen with the question this we must say that since he is our God as appeareth by that which went before then is it impossible wee being thus backed and hauing the Lord our bulwarke that any creature can bee of that force or be so against vs no not the diuell in hell with all his power can hinder vs from the fruition of this glorie In the other words who spared not his Sonne c. there is a further consolation set downe vnto vs to make the heape of comfort greater that since the Lord gaue as it were iudgement against his owne Son and set him foorth to a shamefull death for vs and this when we were his enemies and strangers from the life of God how can it bee he should now denie vs any thing to further our saluation being made friends with him and reconciled to him thorow his Sonne This doctrine needeth rather deepe meditation then large explication for who doth not assume to himselfe sufficiently to vnderstand it being but thus much in effect that since God in his euerlasting purpose hath thus manifested his glorie and mercie and hath ordained the end which is his glorie in our saluation and to bring it that it may come to this end hath subordinated and set downe certaine causes as calling and iustifying it is impossible any thing should hinder our saluation If God he on our side Heereupon wee must not thinke that if God be on our side we shall haue no enemies for because God loueth vs therefore we haue the more enemies and therefore wee are persecuted and subiect to the hatred of the world as Christ himselfe expresseth Ioh. 17.14 The world hateth them because saith he they are like me So as in this place the Apostle doth not meane that we should expect any immunitie and exemption on from the eâ—mitie and malice of men but that wee hauing this heauenly securitie and assured certaintie of the Lords protection neither Angell nor man nor diuell nor torment shall be able to ouer come vs. For this is that Paul speaketh of All things are by Christ Col. 1.16 through Christ and for Christ that is all things are created by him all things are preserued through 〈◊〉 maintained for his glorie so that our saluation being alwaies ioyned with his glorie neither shall men breath nor the diuell
rage but to glorifie Christ which glorie of his is greatest in our saluation We therefore in a spirituall confidence of the Lords loue do challenge all men and all things that euer were created that what violence soeuer they offer vs or what punishment soeuer they inflict vpon vs it is so farre from presting vs downe as it maketh vs spread higher and furthereth our saluation for God is with vs and while the bridegroome is with vs wee cannot mourne The euill they can doe is but with the dragon to fight with vs and as the enemies of God to persecute vs and though they be led to do this by the malice of their harts yet they serue but as the Lords rods to chastise vs and as Apothecaries to make drugs to cure our infirmities but so as they cannot put in one dramme more then the Lord knoweth of for he hath the tempering of the cup as it is said of Salomon The Lord weigheth the enterprises of men and their actions are in his hands and the woorst they can doe vs is but this to shorten our daies by that meanes to hasten our ioyes Hereupon we are to gather and to lay vp this comfort that if the course of nature should be altered yet euen in this confusion of nature if we call vpon the Lord his eare is readie to heare and his hand to helpe vs nay if there be any speciall iudgement and vengeance determined against a citie or a people the presence of the Lords children doth euen binde his hands that he can doe nothing while they be there as Genes 19.16 till Lot was snatched out of Sodome the fire could not fall from heauen to destroy it So that if heauen and earth conspire against vs if sea and sand should imagine vs mischiefe if the Princes of the world should set their armies against vs and like grashoppers in multitude should lie waiting for our liues if the sorrowes of death and the pangs of hell should compasse vs yet this is our shade and comfort that we liue vnder the wings of the Almightie and that wee are to the Lord as precious as the tenderest part of his eie and he that commeth so neare him the breath of his mouth shall confume him and in the middest of all these calamities wee shall stand like mount Sion and shall feare no more then the heauens were affraid Psal 125.1 Psal 91.11 Gen. 11.4 when Nimrod and his companie would haue built vp a tower vnto them For the Lord hath giuen his Angels charge ouer vs and not a haire of our head shall fall without his prouidence but as the wicked haue many waies to hurt vs so hath the Lord farre more meanes to helpe vs. Who spared not his owne Sonne This is another consolation ministred vnto vs to stay vs from fainting in afflictions that if God hath giuen vs his Sonne when wee were his enemies then much more now being reconciled vnto him will he giue vs with his Sonne all things else In this consider two parts first what it is that is said heere God deliuered vp his Sonne to death secondly that if hee giue him hee will giue all things else In the first consider two parts first the person of him that was giuen vp it was his owne Son secondly who the persons be for whom hee is giuen vp namely for all the faithfull In the first which is the person of him was giuen vp to death doth appeare the wonderfull loue of God that would vouchsafe to bestow vpon vs rebels and runnagates no woorse thing then his owne Sonne Great was the loue of Abraham toward God Gen. 22.8 that so commaunded his naturall affections as to offer vp his sonne Isaac at the Lords commaundement vnto death hauing but one sonne and he giuen him by a speciall fauor to comfort his age and him whom he loued being vertuous and religious when he had no hope to haue any more sonnes and this being the sonne of the promise in whom both himselfe and the whole world should be saued that this child should not bee banished from him but put to death and killed not before his face but with his owne hand this was a great loue for flesh and bloud to fall into But yet farre greater is the loue of God toward vs who louing Christ a thousand times more then Abraham could loue Isaac Ioh. 3.15 because betweene heauenly and earthlie things there is no comparison that God should deliuer him vp not to the whip but to the gibber not by commandement as Abraham did but of his meere and voluntarie loue and motion not into the hands of them that sorrowed to see him afflicted but into the hands of butchers that cared not how cruelly they dealt with him and this not for his friends as Abraham did for he was called the friend of God but for traitors that would haue pulled the Lord foorth of his owne seate and not to death onely as Abraham did his sonne who by the losse of his life should presently haue gained heauen but to a most cursed death and detestable and this to bee performed not in a mountaine or secret place where there should be sew beholders as Abrahams was to haue beene done but euen before the face of all the Iewes to hang as a most odious and notorious sinner to suffer his accusation to bee no lesse then for blasphemie to haue him so debased as to haue Barrabas who for an insurrection and murther was cast into prison Lu. 23.18.19 Mat. 27.22 in the choice of the people preferred before him who not onely was condemned by Pilate prosecuted by the malice of the Iewes conuinced by false testimonies scorned at by them that bad him helpe himselfe when he was in such extremitie as hee could scarce speake but that euen God his Father should arraigne him in heauen hauing all the sins of the world cast vpon him that pressed him at one time to the highest and lowest part of hell Whereupon consider that for the sinnes in our person all the horrors of hell did compasse him and all the torments of the damned did seize vpon him Reu. 19.15 and God for the time accounted him his enemie and brought him to that exigent and extremitie as he was forced to crie Father why hast thou forsaken me for if he had not bin the Sonne of God it had bin impossible to haue sustained or endured it and yet being the Son of God he was driuen so low as an Angel was faine to be dispatched from heauen to comfort him and all this to befall him who in himselfe was not in any one particular sinfull being cleane by birth and holy by conuersation True it is the high Priest was angrie with him because he tooke him as an offender in his owne person but God was angrie with him as esteeming him a sinner in our person that he which had not deserued being smitten wee that had deserued might
then conquerers two waies first in respect of our selues secondly in respect of others We are conquerers in respect of our selues three waies first in the afflictions that goe before death secondly in the very suffering of death thirdly that sometimes there comes a speciall deliuerance and the wicked are made a ransome for the godly Prou. 21 1â— The first of these appeareth in that wee chuse to suffer rather then to admit any ill condition in seruing God as rather then the three children would stoupe to the worship of the beast they embraced the fire Daniel 3.22.23 And though through the sharpnesse of the trouble oftentimes the outward man trembleth and decaieth yet are wee strengthened and renewed in our soules and consciences that wee are not carefull to answer the greatest tyrant vpon the earth that that God whom wee serue is able and will deliuer vs from the sting and poison of any torment yea though sometimes the Lord strangely handleth them that suffer for the Gospel so as their soule is troubled and cannot apprehend any comfort but euen feele the iustice of God vpon them for their sinnes and in the instant of their dissolution they seeme to be void of inward heauenly power to strengthen them and do find a heauy vnaptnesse and vnapt heauinesse to sustaine the triall and that though they haue poured foorth their soule with teares vnto the Lord yet they cannot finde that resolution in any comfort to take the cup but as it is held to their mouths yet at the last being for the cause of Christ they may be sure he will send his spirit to quicken them and dispatch such a comforter from heauen as they shall find euen in the flames such alacritie and delight as if they had rather receiued a pardon from death then any power to bee thrust on to death for the Lord will comfort the abiect bring light out of darknesse and as 2. Cor. 4.11 make the life of Iesus manifest in our flesh by our being deliuered vp to death for his sake For the second that we are more then conquerers in death we haue many examples in the booke of Martyrs and elsewhere how some haue protested they haue sate in the flame as easilie as in a downe bed some haue lifted vp their hands when they were halfe consumed verifying this speech in Esay 43.2 Neither shall the waters drowne thee nor the fire burne thee nor the flame kindle vpon thee meaning thereby that the Lord shall make the most bitter drinke pleasant to them whom he hath called by his name Thirdly wee are more then conquerers in our owne person by the Lords sending of some strange deliuerance and by seeing our enemies consumed in our stead and this is two-fold either extraordinarily immediate or extraordinarily mediate The first appeareth Act. 5.19 Peter cast into prison had the dore opened by the Lords messenger was brought forth in despite of his enemies the same Peter was whipt and being Act. 12.6 a sheepe appointed to the slaughter lying fast bound between two souldiers the prison doores being watched the Angel of God smote him on the side and his chames fell off he was brought through the first and second watch and the praiers of the church did disappoint the purpose of the tyrant whose hands were not yet washed from the blood of Iames whom he had killed with the sword So vehement also were the praiers of Paul and Silas Act. 16.25 that an earthquake shaked the foundation of the prison and loosed the bands of all the prisoners and the Lord put it into the hearts of authority to send Paul foorth in peace and when hee would not standing vpon the law of the Romanes Act. 22.25 that no man should be scourged before he was condemned his enemies were glad to intreate him to goe Of which examples wee must make this vse that if the Lord saw it good for his glory he could doe as much now for nither is his power abated nor his loue diminished Exod. 16.15 Deut. 8.3 For in that he fed the Israelites with Manna he shewed that he can make a man liue without bread in that he blessed the small quantity of meale which the widow of Sarepta had he sheweth that our life standeth not in abundance 1. Kin. 17.16 and he that made the three children dance in the fierie fornace Dan. 3.22 when they that put them in were killed with the heat of the ouens mouth he can and will cheare vs and make glad our hearts in the vale of death For it is he that strengtheneth Dauid to ouerthrow Goliah and his power shall support vs to ouer come death 1. Sam. 17.45 Now for the deliuerance which is extraordinary mediate wee haue example in Saul Act. 9.25 who by the Disciples was put thorow the wall and let downe by a rope in a basket when the Iewes watched the gates to kill him Wee haue likewise our owne Prince Queene Elizabeth on whom many waters did beat and ouer whose head many flouds haue runne and when euen in her sisters time she was as a lambe to be led foorth to the shambles it pleased the Lord to snatch her out of the mouthes of the mighty and to set her seate farre aboue their reach and then were they sory they had cur downe the branches and suffered the stocke to stand Secondly we are more then conquerors in these afflictions in respect of other and that two waies either in the conuersion of others in seeing the Lords power in the midst of our perplecities or else in the confirmation of others they being emboldened by the Lords hand on vs to assure themselues he will not leaue them destitute in the like extremitie Examples of the first wee haue Act. 4.32 and 5.14 how in the heat of the disciples afflictions and when it was counted little better then insurrection to flocke to sermons the people sold their possessions to buy a good conscience and to know the fruit of Christ his death and how the number of them that beleeued grew more and more and how out of the blood of that constant Martyr Stephen there sprung vp daily fresh and new Christians Examples of the latter wee may see in the testimony of Paul who said his bonds were famous in the Court of the Emperor Phillip 1.13 and by that others were taught to preach more boldly and 2. Tim. 2.10 I suffer as an euill doer euen vnto bonds but the word of God is not bound therefore I suffer for the elects sake meaning thereby that his example of captiuity and patience did sundry waies confirme the Church in the hope of a better life For this is the property of the Gospell to grow highest where it is troden downe and to spring fastest where it is killed For when Ahab and Iezabel thought they had not left a Prophet of the Lord but had destroyed all but Eliah and him had they sought for as with
beloued And verse 36. Wee are killed all the day and we are more than conquerers including all the faithfull Now that a man may know hee shall bee saued it is prooued thus A man may know certainly whether hee bee a Christian and truly ingrafted into Christ prooued by the first of Iohn 4.13 By this we may know we are â—n Christ because we haue his spirit And to prooue this 2. Cor. 13.5 Paul speaketh plainly Doe yet not know vnlesse ye haue the spirit of Christ ye be reprobates Againe a man may know whether he be led by this spirit by the fruits of this life and being led by the spirit he is sure he is the sonne of God and being his son vndoubtedly an heire of his kingdome Some will say he may know it for the present but no man can tell what hee shall be 1. Cor. 10.12 for let him that standeth take heed he fal not But know this it is no perswasion vnlesse it reach extend to that that is to come as Paul saith heere he was perswaded neither things present nor things to come could remoue him from his hold he had in Christ and we may assure our selues that he that hath begun this worke in vs if we walke before him in feare and trembling will finish it to his glory and our comfort Secondly obserue that all haue not the same measure of this resolution for there is a diuers measure of this according to the diuers degrees of faith and age of a Christian for some are such of whom the Church doth as yet trauell of and are not deliuered some are new borne to be fed with milke others are growne more in faith and come vnto a riper age of Christ as the holy Ghost saith The righteousnesse of the Gospel is reuealed from faith to faith alluding to the Sunne that riseth not in his excellencie but sendeth foorth a dawning before it appeareth and then a meane light before it commeth to the height of his brightnesse euen so there is a measure in the feeling of this perswasion but yet so as being but a graine a sparkle or a droppe of true faith it doth lay hold vpon the Lord Iesus and assure vs that we shall haue eternall life through Christ Num. 2.19 euen as none were healed but they that beheld the Serpent though some saw it more clearely then others And it is not our faith properly that saueth vs no more then it is the hand that nourisheth but as by the hand though it be weake we receiue nourishment so by faith as by an instrument not alwaies of like strength wee feed vpon Christ and all his benefits Why but this resolution heere spoken of not onely the weake but they that be strong feele not for we see by experience that none haue such securitie but they sometimes despaire through their owne feeling and priuitie of their sinnes which present themselues so many and so deformed and therefore it is so terrible as they sometimes doubt of Gods loue and kindnesse and so vehement is the perturbation of their spirits rising from their owne vnworthinesse as they seeme forsaken of the Lord and much disquieted in themselues therefore though Paul had this perswasion yet euery man cannot haue it To this answer It is not said there must be any such securitie as that there must be no doubting or such tranquillity as there must bee no trouble for Dauid seemed to doubt whether there was a God or no Psal 73.13 because he saw the wicked flourish so proudly And it is no commendation of faith to be free from doubting of Gods mercy in some measure for sometimes there are throwne against vs such fierie darts to the dismaying of our poore consciences as hardly can our buckler of faith driue them backe yea the soule of a man may euen be astonished vnder the Lords heauie hand and yet there may be true faith for though it be shaken it cannot be ouerthrowne though it be oppressed it cannot be left in distresse and though our faith may be strongly assaulted and foiled and wounded with the terrors of the Lord so as his arrowes shall euen pierce our souls and the venime thereof drinke vp our bloud and that wee shall thinke the Lord hath shut his compassion from vs yet shall wee at the last be raised vp to behold the Sun-beames of the Lords loue for the praise of faith is to ouercome by fighting that the power of the Lord may be made strong by our infirmity and weaknesse ROM chap. 8. vers 19.20.21.22 verse 19 For the feruent desire of the creature waiteth when the sons of God shall be reuealed verse 20 Because the creature is subiect to vanitie not of it owne will but by reason of him which hath subdued it vnder hope verse 21 Because the creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the sonnes of God verse 22 For we know that euery creature groneth with vs also and trauelleth in paine together vnto this present THe Apostle hauing formerly taught vs what way the Lord had allotted for vs to walke to heauen to wit by the same line that Christ his naturall Sonne ascended that is through a crowne of thornes and a sea of afflictions from the ladder to the crosse and from the fold to the shambles and that heerewith wee ought not to be dismaied but rather inwardly comforted First because heereby Christ and we draw together in one yoke Secondly because by this subiection in infirmitie there is wrought in vs a conformitie with him in glory Thirdly because this glory is of that kinde that the least taste of it doth farre surmount the extremitie of all our miseries in this life Yet as if he would strike the naile deeper anâ—â—ill the cup of comfort fuller he sheweth in these verses First that a change and confusion shall be scraped off Secondly that we that are the selected of God shall be freed exempted from the feare and sense of this horrible deformation of the world Thirdly that it is certaine this spoile and consumption of the earth with the works therein shall come for wee are might so much by the insensible creatures that wait for it themselues nature informing them that their subiection to vanitie shal haue an end for as they were at first created good and became accursed for the sinne of man so shall they at length be restored with vs that are elect through the remoouing of that curse for sinne in the seede of the woman which is Christ First in that it is said there is a feruent desire in the dumbe and senselesse creatures we are not to vnderstand that there is heerein a wil and an affection or a desire or a hope or any sense or vnderstanding in the bruite beasts or other Insensible creature as the Heauen Earth Sunne Moone c. for that which they haue is onely through the instruction and instinct of
mire by this token that the Gospell hath saued thee from hell For the second benefit it was singular fauour to be freed from the former misery but the Lord together with that hath aduanced and raised vs to speciall dignity that of the bond-slaues of the diuell we are made heires not of this world onely but of the world to come fellow heires with the Lord Iesus to be beloued with the same loue and to tast of the same glorie Iohn 17.22 so as wee may say with Ioseph Thus and thus bountifull hath the Lord beene vnto mee how can I then commit such wickednesse against the maiesty and in the presence of so good a God Hence learne since the Gospell exhorteth vs by this sauing argument to reformation of life whensoeuer we are assaulted inwardly by our owne lusts by the instrument which is the diuels to vse the benefit of this saluation to stay vs from that sinne we are tempted to let it be it were to wantonnesse then let euery of vs argue thus with himselfe And what shall I vse the members of Christ bought with such a price as the blood of the Sonne of God and shall I make them the members of an harlot 1. Cor. 6.15 shall I thus requit the Lords kindnesse and so lightly esteeme the riches of his mercy Why now hee doth not command to performe the law and so be saued but because I am already saued he doth beseech me to amend my life and shall I set no more by all his benefites bestowed both vpon my soule for instruction and vpon my body for health and comelinesse shall I not remember the manifold temptations he hath freed me from and the multitude of his compassions extended towards me shall I make no more reckning of his fauour that hath bestowed on me so many graces and pardoned so many sinnes Far bee it from me that aduisedly and deliberatly I should so despite the Lord as to grieue his spirit and dishonor that God that hath giuen me Christ out of his owne bosome and with Christ all things else and through him saluation Now for the instruction and first for the things we are to forbeare the first is vngodlinesse that is not onely the superstition of the heathen and palpable Atheisme but all carelesse seruing of God when men regard nothing lesse then the purity of a good conscience in the seruice of God and when they little respect the true worship of God but onely make a shew and a semblance to serue him so as the word vngodlinesse doth signisie all dispising of him openly or seruing of him negligently Now all vngodlinesse prophannesse and urreligiousnesse doth touch first the exercises God hath appointed to testifie our sincerity secondly it toucheth God himselfe For the first when wee come to heare the word or to pray if we doe not perswade our selues that hee that despiseth the teacher despiseth God as wee may see Luk. 16.29 by the answer of Abraham to the rich man They haue Moses and the Prophets let them heare them And further if we doe not beleeue that what so is preached out of the Bible shall as fully be executed as if it were now performed as we may see Reuel 22.19 this is open vngodlinesse and for this diminution of the truth of Gods word his part shall be taken out of the booke of life for a man must iudge of vngodlinesse by the effects of vngodliness as to say a mans good meaning is good beleefe for then was Vzziah vniustly punished and smitten with the Leprosie for burning incense vnto the Lord 2. Chron. 26.19 for his intention was good but his action was accursed because it was not for the King to deale in the Priests office So when we heare men say It were no matter if there were no more going to Sermons since there is no more following of them these and the like are speeches of open vngodlinesse for did euer any man grow colder for sitting by the fire or leaner for eating of bread The second thing to be eschued is worldly lusts which be two fold first to lust after vnlawfull things which be either the fleshly desires of a carnall man in himselfe or which may hurt our neighbour either in name goods or body Secondly when we lust after worldly lawfull things vnlawfully and immoderatly both which are set downe in three generall points by Saint Iohn 1. Ioh. 2.16 first the lust of the flesh that is that the flesh would liue at ease as we may see by she reasoning of the rich man with himselfe Luk. 12.19 after great store gotten Now soule saith he liue at ease eate drinke and take thy pastime Secondly the lust of the eye to liue wantonly and to haue an adulterous eye as Euah had that could not see the fruit but shee must eate it Genes 3.6 and as Achan had Ioshua 7.21 that could not see the Babylonish garment but hee must haue it and as Shechem had that could not see Dinah but hee must rauish her Thirdly the pride of life that is the desire of honour and thirsting for preferments in this life for it is impossible for that soule that is surfeited with these things to carrie any true loue toward God or any burning zeale toward his truth And these bee they that wrought so forcibly with our first mother in yeelding to the first temptation that euer was in our flesh for first the apple seemed faire to the eye Gen. 3.6 secondlie it was good for meate thirdlie it was good for knowledge which implied pride of life shee thinking thereby to bee as wise as God These three the Gospell denieth vs of when we sauour so of them as our greatest care is to enioy them and wee affect them more then the righteousnesse of Gods kingdome And as the Gospell teacheth vs to forbeare these things so also doth our Baptisme for who so is dipped in the water which representeth the blood of Christ hee is thereby instructed to denie himselfe and to hate the workes of the diuell this being a Sacrament which not onely sealeth to vs remission of sinnes in the blood of Christ but also sanctification by the spirit of Christ which consisteth in mortifying the old man and quickening the new The first standing on these two first death secondly buriall that as wee beleeue Christ to bee dead to obtaine pardon for all our sinnes so we beleeue that hee by his obedience obtained the spirit of God to mortifie all our corruptions and when hee went into the graue our old man was buried with him that we might bee raised vp with him to newnesse of life and this is set downe 1. Peter 1.2 where he saith We must suffer in the flesh that is die in corruption and in sinne daily euen as Christ did in his bodie And he that doth not crucifie his affections performeth not his vow in Baptisme nor cannot chalenge any part in Christ his death for he is said to
prescribed and with that alacrity and resolution that we ought euen as Abraham did heere to the sacrificing of his sonne Secondly in this example obserue that if Abraham could for beare to command his naturall loue of a father to a child at the Lords commandement how much more shall wee bee vnexcusable that cannot command our selues from vncleannesse of the flesh and such like sinnes but will keepe our sinnes as tenderly and as long as wee keepe our liues and yet will bee counted the children of Abraham But wee must answer our selues as Christ did the Pharisees Ioh. 8.44 and as Saint Iohn did answer those to whom he wrot 1. Iohn 3.7 that we doe but flatter our selues with the name when wee are in truth the children of the diuell for hee that doth righteousnesse is righteous and if Abraham resigned vp the lawfulnesse of the tender affection of a father at the Lords commandement much more must wee resigne vp our affections and discourses in vnlawfull matters Further obserue that it is not enough for vs to deny our vnlawfull pleasures and appetites but wee must euen forbeare things lawfull if the Lord command it If hee call vs foorth to triall for the Gospels sake Mat. 4.20 we must with Peter and Andrew leaue our nets that is our calling and forsake our wiues that is our comforts Mark 9.47 and our selues euen to pull out our right eyes if they be any impediments to vs in the progression of faith and a good conscience and if there be any repugnancy that we cannot enioy our wiues and glorifie God we must not regard them in respect of God for if we doe the Lords mouth hath spoken it we shall neuer be saued Let vs therefore take heed how wee build for if our foundation be of stubble the day of affliction will soone consume it and wee shall be as blowne bladders emptied with the least pricke of any triall and as brasse that yeeldeth an hideous sound vnder the hammer but if we ground vpon that golden foundation of faith then in our afflictions shall we be as gold which is more agreeable in the sound and more pliable in the stroke and we lying betweene the anuill of death and the hammer of the Lords hand shall shew our selues in patience to possesse our soules euen like Abraham who without grudging did execute the Lords ambassage though most repugnant to nature and to the promise made Againe obserue as this matter of triall in Abraham turned in the end to a comfortable issue euen so shall it fare with vs in our afflictions and temptations and if we wil sacrifice vp our honor our affections our Isaac that is our laughter the ramme only shall die for it that is our cares our troubles our afflictions and our vexations shall be wiped away This is agreeable to that Mat. 10. Yee shall for my names sake forsake what you honour most and loue best and then followeth If any man doe this I will giue him in this life an hundred fold more that is more ioy more resolution and peace of conscience and more comfort in this base and low estate then he should haue had in an hundred fathers or an hundred wiues not regarding the quantitie but the blessing of God in the comfortable enioying of them This offereth singular consolation to those that suffer for the crosse of Christ that the thrones of this life shall onely be sacrificed and our soules and consciences shall rest secure filled with greater ioy in the end and issue of our troubles then euer wee were before And as the world saith that he is rich that is contented euen so we say that he is safe that resteth in the Lords hands And if we stretch foorth all our powers to embrace Christ then is he gone as a harbinger to prouide a place for vs in heauen Ioh. 14.3 and he that saueth our soules wee may well trust him with our bodies Further obserue that he offered vp his sonne and yet he did it not wherein we learne that the purpose of a mans heart being fully resolued to do a thing it is in the Lords eies as if he did it though he doe it not for therefore is Isaac said to be offred vp because he was so in the purpose of Abrahams heart which the Lord accepted as an execution of the thing it selfe And this holdeth both in vertues and in vices for if a man be called before the iudgement seate as an heretike in any time whatsoeuer and being called thus to triall offereth to seale his opinion with his blood and matters going further doth not relent what is this man in the light of God if his religion bee true but a Martyr though his life be after pardoned Not that euery resolution is taken of God as if it were performed for Peter was caried with a vehement precipitation and presumptuous conceit of his owne strength when he said Master though all men forsake thee yet will not I Iohn 13.37 but I will lay downe my life for thy sake and yet afterward vpon a small occasion he denied him But if a man stand in the day of his examination and triall and shrinke not but is ready to sacrifice his life for the defence of God his truth as Abraham was ready to haue sacrificed his sonne then because in the triall he did not relent but euen in this time did purpose it it shall be taken of God euen as this worke of Abraham done though not done and his life lost though he escaped with his life In like manner falleth it out in sinnes for if thy heart be full of a dultery and yet because shee that should bee thy harlot dallied too long with thee or else occasion did not fit thee wherby thou art kept from the act it selfe yet art thou a whoremonger in the sight of God Mat. 5.28 The like may be said of other sinnes for though Saul threw not a stone at Stephen but onely kept the clothes of them that did it yet is he Act. 8.1 inrolled in the booke of God as one that consented to his death Vers 22. Seest thou not that the faith wrought with his works and through the works was the faith made perfect 23. And the Seripture was fulfilled which saith Abraham beleened God and it was imputed vnto him for righteousnesse and hee was called the friend of God 24. Ye see then how that of workes a man is iustified and not of faith onely This is the third part namely the amplifying of this example in the 22. and 23. verses together with the conclusion in the 24. verse Heereupon the Papists take occasion to say that not faith alone but faith together with workes worketh our iustification Whereunto we answer that there be some things wherein faith worketh alone and some things wherein it worketh together with workes Faith worketh alone with God it hath wings and flies to heauen it dealeth onely betweene God and Christ
for shee set them out at a window a thing done without mutinie or any fraudulent purpose to escape and therefore iustifiable euen as the letting downe of Paul in a basket was Acts 9.25 And in this whole worke shee sinned nothing but in making of a lie which though some excuse and extenuate because it was Mendacium officiosum an officious and dutifull lie yet it is no way excusable for no lie to saue a soule is lawfull Wherein wee obserue that euen the Saints of God in their best purposes haue in some things followed their mother wit and their owne corruption Withall note the louing kindnesse of the Lord that this particular blemish in the worke doth nothing derogate from the excellencie of her obedience no more then Rebecca Genes 27.8 who notwithstanding she subscribed to the oracle of God that Iacob should ouercome Esau yet shee by indirect meanes sought to preuent this worke of God which the Lord in mercie did winke at in respect of her generall resolution to be obedient The like may bee saied of Abraham who because hee thought the feare of God was not in the house of Abimelek and that they would haue slaine him for his wiues fake Genesis 20.2 dissembled Sarah to bee his wife and caried her vnder the name of his sister which infirmitie the Lord passed by because in other his actions hee was faithfull Heere some to debase this worke of Rahab may say Why was this such a matter to haâ—◠〈◊〉 few messengers of the Lord and why should this commend her faith since she neuer came to triall to auouch this worke We answer that the resolution she admitted was very great since it might haue cost her the greatest torment that could bee and shee might so haue stunke in the sight of the people by thus betraying them and their countrey as either the people in a mutiny or the King in iustice might seuerely and cruelly haue executed her so as by this it argueth that she was perswaded that the God of Israel was onely to bee worshipped and the seede of Abraham onely in the world to bee esteemed and heereupon shee did practise the rule of our Sauiuor Christ euen to hate her owne nation Mat. 11.20 and tooke her life as it were into her hands to saue theirs that were the seruants of God So as though in the former example the Ramme onely was sactificed and not Isaak and in this example Rahab safely deliuered and her parentage reseued yet the resolution of them both was nothing lesse and so the speech of Christ true that they that for his sake forsake all Mat. 10.37 shall haue more comfort in that little that is left hauing peace of conscience then of all the former store nay that they that suffer for his sake shall bee free when their persecutors shall bee fettered as appeareth Ieremie 39.11.15 Ieremie that was in desolation and in prison was safe when the King himselfe had his eyes put out and Ebedmelech the Kings counsellour was promised not to perish when the rest should fall by the sword because hee had made the Lord his arme Further this example of Rahab to stand so resolutely for the deliuerance of the Lords messengers conuinceth all those that howsoeuer religion twang vpon their tongue that they can prate of it yet proue that they haue nothing in them but the Laodicean luke-warmth Reuel 3. in that they so professe it as they shrinke in the day of triall and dare not aduenture to harbour the Lords Embassadors and to succor them as Rahab did Yea and this example condemneth others who are so farre from forsaking lawfull things as wife possessions life c. for the Gospels sake as they will not forbeare vnlawfull things no not to leaue off the least shew 〈◊〉 pride or the least profit in biting gaine Whereas by this example wee are taught to take vp our crosse and not to looke backe-like Lots wife Genes 19.26 for there is no tarying in Idolatrie or other profanenesse to fetch any thing from the house toppe Mat. 24.17 or to runne backe into the fields to take our garments though they bee necessarie for this life as our Sauiour speaketh in the Gospell But more iustly the example conuinceth them that row with the tide and professe with the parliament for he that doth therefore professe religion because he hath his protection from the Prince and State would with the State serue the diuell Nay in matters of religion wee must not ground vpon examples but vpon the trueth of the religion for as we must not follow a multitude to do euill so neither must we follow a multitude to do good onely because they do it Exod. 23.2 For it is not the religion of God which we enioy because the parliament enioineth it but therefore it is by parliament commanded because it is the religion of God and fearefull it is to thinke that a Prince can prescribe a law to the eternall God which is farre more disparagement then for a subiect to make a law how he will obey his Prince which notwithstanding is not sufferable But as Rahab was perswaded that the God of Israel that sent those men was the onely God and that the loines of Abraham for whom this land was to be gained were the true owners by the speciall promise of God and in this respect she regarded not her Prince nor her countrey nor her owne fathers house but that by speciall mercy they were exempted but she did most faithfully and in great obedience and in a most Christian resolution willingly resigne vp the countrey to them to whom the Lord had giuen the title Euen so must wee in matters of the Lords seruice alwaies preferre and stand for the will of God to be obserued rather then either to haue our countrey preserued or our Prince obeyed For as Peter saith Act. 4.19 It is better to obey God then man yet still so as we submit our selues to the power and authoritie of the higher powers vnder whose sword are our bodies though our soules be vnder the shadow of the Almightie Againe where it is said She receiued the messengers obserue the cause why she did it beâ—â—â—se she was perswaded the God of Israel sent them so that it was not to gratifie the men respecting the men sauing that religioâ—â— did constraine her and her loue to them arose in respect of her loue to God that had conuerted her Whereupon we noâ—â—â—â—at the world determineth wrongfully of good workes 〈…〉 man may be an honest man and liue well and doe good 〈◊〉 neighbor though he be not greatly religious for all actions wherein the glorie of God the loue of God in Christ the comfort of our consciences and the desire of the saluation of our brethren do not concurre those are not good so as a good action without religion can no more be good then a house without a foundation a tree without a root water without a
wel-head or to bee good without God for where there is no zeale there is no faith where no faith no conscience where no conscience no loue and shewing our loue not for conscience we may for our charitie go to the diuel for a man must first be good before he can doe good and good he cannot be without God 1. Sam. 6.17 The workes such a man doth may bee perhaps like the Emeraulds of the Philistims varnished ouer with gold that is make a faire shew in the sight of men but if they proceed no further that is to haue the testimonie of the spirit that they bee wrought by his hand they are most abominable before the face of God Wilt thou set a face as if thou wroughtest well because thou wilt not take the penaltie of an obligation and yet thou wilt prosecute a matter against a preacher for a superstitious ceremonious beggerly element What good worke is this to speake well of all men and yet at euerie word to wound to bloud to heart the holy one of Israel What is it not to hurt thy neighbour to be a friend to thy friend and yet to be an enemie to the friend of God What great worke is it not to beate false witnesse and yet priuily to suggest against him thou darest not reproue to his face So as vnlesse our doing of good arise from religion wee may easily straine at a gnat and swallow a Camel heare Iohn Baptist gladly for a time Mat. 6.20 and chop off his head afterward as Herod did Matth. 14.10 Now as for moralists and such as transforme themselues according to the times they are as Iude 13. tearmeth them the raging waues of the sea foaming out their owne â—â—me as the wind serueth and like the wandring starres of the â—â—â—ament vnconstant and vnsteddy void of faith for sides must be firma non ambulatoria we must haue a standing not a walking faith and as without faith they cannot please God so except they please God they shall not be saued She tooke them and sent them away Where learne it is not enough for vs not to hurt a man that professeth religion but wee must doe him good euen as this harlot wrought not enough in receiuing the spies and then to haue left them to their owne hazard but as in obedience she did receiue them so in faith she must safely send them away Yea we are bound by praier by purse by person by credit by countenance to releeue them not onely to thinke well of them and to like them so farre must we be from vexing them For if Obadiah 1. King 18.4 had onely hid the Prophets of God and had not fed them it bad beene but halfe a good worke Heereupon is it that in the last day in the sentence of the reprobate shall neuer be mentioned what euill they haue done as that they haue bitten by this vsury or polluted their bodies by that whoredome but there shall be recited onely the good they did not as Mat. 25.41 for not clothing the naked for not visiting the sicke for not releeuing the poore brethren for Rahab must not onely conceale and hide the spies but shee must send them away safe And if the sentence of iudgement drawne in this forme cannot affect vs let vs further know that though euill is the absence of good yet good is not the absence of euill for Rahabs worke is but lame if she doe but harbour them and if she doe not finish it by letting them foorth it shall neuer bee registred as a worke of faith For looke Iudg. 5.23 Cursed be Meroz that came not to helpe the Lord against be mighty not because he did persecute the Lord or did him any hurt but because he helped him not And wee see Rahab vpon this least knowledge of God â—entred her life to saue them Besides we shall read in the Gospell that the greatest torment of the glutton is Luk. 16.25 that he gaue Laâ—aruâ— no water not that hee was an extortioner or that hee spurned the poore man from his doore By all which examples we are taught that where religion is oppâ—â—sted by all meanes and in all things we can to releeue the Gospell for the good we haue omitted and the euill we haue committed shall come to iudgement Lastly marke the words Rahab the harlot which reprochfull speech must not bee referred to the present state of her conuersion but to her former conuersation as if hee should say Rahab that once had beene a whore for none truly conuerted can remaine in their former sinne but if hee doe after his conuersion fall into some grosse sinne as Dauid did in killing Vriah 2. Sam. 11.17 the Lord will scourge him as hee did Dauid And to bee raised vp of the Lord after such a relapse must not bee by slubbering vp our repentance but we must so be humbled as to feele drinesse in our bones with griefe as Dauid did Psal 32.4 And we shall neuer receiue comfort vntill wee haue soundly and seriously repented Whereupon we gather that the Lord regardeth not what sinnes we haue committed before our regeneration so that after our conuersion we walke worthy of our calling for many that were whores and wicked were conuerted As Luk. 7.37 she that washed Iesus feete with the teares of her eyes and heart and wiped them with the haire of her head had beene a whore but wee read not that after that she was any more so So Zaccheus Luk 19.5 was an extortioner before Christ called him from the tree but we reade not that he euer tooke peny vsury after And Mat. 20.20 such bee inuited to the supper as bee patched and lame to expresse our spirituall beggery but after we are come thither wee must haue the wedding garment of a good conscience For Saul was a persecutor of the Church before hee was called Act. 9.2 but wee nerer reade that he was so after his conuersion For if we continue in a sinne looke what followeth euen in this life 1. Cor. 5.11 If any that is a professor be a whore-monger eate not with him that is forbeare thy priuate familiarity with him so then being conuerted wee must shew our repentance from those sinnes wherein before we were fallen as the repentance from vsury is liberality the repentance from pride is bumility from whoredome chastity for repentance is the leauing of thy sinne and the cleauing to the contrary vertue and it is no repentance to leaue thy sinne when it must or hath left thee as vpon thy death bed to reâ—eâ—â— thee of thy vsurie when thou canst take no more or in thy age to repent thee of thy lecherie when thou canst satisfie it no more but to repent from thy sinne is as 1. Peter 4.1 to suffer in the flesh to suffer in the flesh is to cease from sinne and to cease from sinne is not onely to leaue thy sinne but to spend the rest of thy time
in a holy conuersation Heere will be obiected since workes are so precisely vrged what say wee to the faith of the theefe vpon the crosse what workes did he and by this example many betray their soules in presuming of the like grace Wee answer that this was a particular priuiledge giuen to that theefe euen as a pardon may bee giuen to a man vpon the gallowes and if any embolden himselfe heereupon perhaps the rope will be his hire and it is not good to put it vpon the Psalme of Miserere and the necke-verse for sometime he proueth no Clarke And for this theefe the Lord neuer did it but to one that none might presume and yet hee did it to one and did saue one in the exigent of his life that none might despaire Secondly this was a worke reserued for the manifestation of the power of the Sonne of God that he should beleeue in his fellow sufferer and desire him to saue him that when the Pharisees denied him to be the Sonne of God yet a poore wretch and a theefe should confesse it Thirdly we must not regard the shortnesse of his confession but consider the time and circumstance when and before whom this confession was made euen then when no man durst defend the innocencie of the Sonne of God when the Pharisees left him when all his Disciples were scattered and when Marie his mother that stood a farre off and knew him to be the Sonne of God and yet spake nothing in his defence whereby she finned against the first table She was his mother and saw him put to death vniustly and yet would not testifie of his innocencie whereby she bore false witnesse against him so sinned against the ninth commaundement being her sonne she did not comfort him vpon the crosse and so sinned against the fift commaundement yet when all these either doubted of his diuinity or despaired the poore theefe did confesse him to be that Christ the Sonne of God who â—â—d Paradise to dispose Lastly know that he was such a wretch that he neuer knew God before and therefore was it no maruell though he committed felonie but as soone as the Lord knockt at his heart first he confesseth Christ to be God and to die an innocent Luk. 23.41 We suffer righteously but this man hath done nothing amisse wherein he wrought a worke of the first table secondly he reprooued his fellow who raned on Christ wherein he wrought a worke of the second table So as this example of the theefe is no warrant to deferre or trifle off our repentance till the last houre for hee wrought as soone as hee was called If therefore the Lord hath offered vnto vs the riches of his mercie let vs in the acceptable time embrace it and not abuse his long suffering by growing more leane and ill-fauoured by these many yeeres wee haue had of religious peace and plentie but let vs returne vnto him while he is in the way before darknesse too fast ouer-grow our soules and before death snatch vs away into the graue For the similitude which is vers 26. obserue onely that it agreeth not in all points for the soule is the cause of the life of the body but so are not good works the cause of faith but only an effect and fruit of it for faith giueth life to good works and faith worketh by loue in the person instified for we must as hath bene said first be good before we can do good and we are made good spiritually by our regeneration in Christ and we being ingrafted into him then we do good so as the meaning only of the Apostle is by this similitude to shew that when a dead man being dead can speake which is impossible then faith which hath no workes and so is but a dead faith shall iustifie and saue vs. 1. IOHN chap. 3. vers 9.10 verse 9 Whosoeuer is borne of God sinneth not for his seed remaineth in him neither can he sinne because he is borne of God verse 10 In this are the children of God knowen and the children of the diuell who so doth not righteousnesse is not of God neither he that loueth not his brother THE Apostle in the beginning of this chapter first setteth downe that God the Father by his euerlasting loue in his Sonne hath bestowed vpon the faithfull this priuiledge to be called the sonnes of God in the sonne of God Christ Iesus Secondly that this dignity to bee the sonne of God and so to be called is not to be discerned by the men of the world because they haue not knowen the Sonne hauing not his spirit for spirituall things cannot be discerned by them that haue nothing but fleshly policy Thirdly as this cannot be discerned of the world so it is impossible our selues should sufficiently conceiue of it while we remaine in the tabernacle of this life because there is another glory we expect vers 2. Fourthly he setteth downe an effect inseparable from this adoption As many as are the sonnes of God and haue this hope of future glory they striue to reformation of life not to be equally pure but to bee like pure to the Lord Iesus This hee prooueth first from the institution of the law God neuer ordained the law neither after our creation nor after our redemption but to bee kept and the reason is thus The breach of the law is a disparagement swinge and sinne it perfect strength Thirdly the godly eâ—e said not to sinne be 〈◊〉 he laboureth to walke in all the commandements of the Lord. Now he that walketh in the right way may somtime fall but if hee doe heâ— striueth to regaine it by greater carefulnesse and speedier passageâ— but the wicked goe cleane out of the way as if heauen stood at hell gate Lastly because in the godly there is a combat for there is two men in them in the inward man they would faine please God and by the outward as Saint Paul saith they are made captiue to sinne Rom. 7.23 but in a meere naturall man there is nothing but flesh and so no combat for where all is one there is no diuision and if there be any strife in him it is betweene his conscience and himselfe in iudgement conuincing him that it is sinne and not betweene his conscience and his affection misliking it as it is sinne for this is easily seene by his often relapse into the same sinne Now for the reason hee doth not sinne because the holy Ghost which is the seed of our second birth remaineth in him neither can he sin and this is proued by two places of scripture first Rom. 8.1 where the Apostle proueth these two graces inseparable iustification from sinne and sanctification from sinne thus There is no condemnation to him that liueth a spirituall man this is proued vers 5. by contraries They that liue after the flesh sauour the things of the flesh but he that is borne of God cannot doe so for then