is desined by Augustine is competent to none but Christ Aug. con Epis Par. l. 2. c. 8. Three manner of wayes are things known 1. by sense 2. by report of creatures 3. by reuelation from God intercession that it can be competent to none but to Iesus Christ It is commanded saith he that euery Christian pray to God for another Pro quo autem nullus interpellat sed ipse pro omnibus hic vnus vâ—rusque mediator est but he who requests for all and for whom none requests is the onely one true Mediator And where againe they alledge that the Saints of God in heauen are not ignorant of things done vpon earth we are to know that things are knowne three manner of vvayes first by hearing and seeing Secondly by reflex as by looking in a glasse those things are made knowne to vs which are behind our backes and thirdly by report This second and third way say they there is no doubt but Saints that are in heauen know those things which are done vpon earth but both of these are false for if they say they know our estate by report of Angels or such as are departed this life how can that be seeing wee know that when Hanna prayed in the presence of Eli yet he knew not her trouble yea those Mone of these waies do saints departed know our miseries who liue in one familie are not priuy to the tentations of others that which they knew not in their life how shalt thou make them to know it when they are dead If againe they say that they haue it by reuelation from God then I pray you consider how the one errour of Papistrie dashes against another for sometime in the same controuersie they say that as in earthly courts wee must first communicate our petitions to those who must be our mediators to the King now if it be so that they haue no intelligence of our estate but such as they receiue from God vvherefore shal we pray to them to commend our cause vnto God who knowes it better than they and pitties it more than they as Augustine prettily obserues out of that Parable proponed by our Sauiour wherein hee who knocked at midnight to seeke bread from his neighbour found the vvhole family a sleepe onely the Master of the house answered opened and gaue him that which he craued Nullus Aug. detemp serm de ianâ—torâ—b â—s respondit quia omnes tenuerat somnus non Angâ—li non Archangeli non Prâ—phetâ— non Ministri None of the Poâ—ters answered because they were all asleepe neyther Angels nor Archangels nor Prophets nor Seruants made any answere but O Lord albeit so it be answere thou me for at thee I knocke thou art the doore licet puer 〈…〉 Psal 121. dormiâ—nt tu non dormis qui custodis Israel albeit thy children sleepe yet thou that keepes Israel sleepes not But leauing them let vs pray to the Lord in vvhom wee â—n exhortation to content vs with Christs mediâ—tâ—on Ioâ— 2. 1. 1 Tim. 2. 5. Zach. 4. 10. beleeue let vs vse the mediation of Christ whom S. Iohn recommends to vs an aduocate with the Father whom S. Paul calles in this place our intercessor and in that to Timothie our onely one Mediator For knowledge his eyes are like flaming fire and his seauen eyes goe through the earth for compassion hee came into the earth to seeke vs when vvee knew him not and hee gaue his life for vs that wee might liue he speaks perpetually to his Father for vs by the merit of his death and cryes to vs by himselfe in his word Mat. 11. 28. Come to me all you that are weary and laden and I will refresh you Let the Papist say what he wil to any other than Christ or any other before Christ will I neuer goe so long as hee cryes Come vnto me Verse 35. Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword WEe haue heard the Apostles particular triumph His particular triumph against the crosse no crosse can cut vs oft from the loue of God against sinne now followes his particular triumph against the crosse he glories not in this that Christians are without a Crosse yea rather he shewes it is the lot of Gods children to be exercised with all sorts of crosses but herein hee reioyces that no crosse can seperate vs from the loue of God In this quarrell the Apostle prouokes all enemies whatsoeuer corporall or spirituall present or to come and against them all he takes vp the triumph in his owne name and in the name of all the children of God Neuerthelesse in all these things we are more Verse 37. then conquerors through him that louâ—â— vs. Our loue to God cannot fully nor finally be put out by any trouble nor yet the sense of his loue to vs. By the loue of Christ we are to vnderstand here that loue wherwith God in Christ hath loued vs for so hee expounds it himselfe through him that loued vs. It is true also that the sense of our loue to God once shed abroad in our hearts by the holy ghost can neuer fully nor finally be taken from vs I say fully and finally because of those inward tentations wherewith Gods children are so exercised that the sense of that loue in them is greatly diminished but in all those spiritual desertions and oppressions Faith ouercomes at length and â—ets vs see the face of God our mercifull Father shining 2 Cor. 4. 9. toward vs in Christ we may be cast downe but wee cannot perish if Peter be ready to sincke Iesus Christ shall succour But here the Apostle vnderstands the loue of God to vs which can neuer be altred him But as I said by the Loue of God I vnderstand that loue which hee hath borne toward vs from this most constant loue it comes to passe that wee vvhe are weake and silly creatures cannot be ouercome notwithstanding the multitude of mighty enemies that are against vs. If our saluation were in our owne custodie and wee stoode by our owne strength the smallest tentation would ouercome vs our feet are ready to slide and then our feeble hands le ts go that hold of mercy which once we had gotten but howsoeuer we loose our hold the Lord holds it fast for vs wee may change but hee remaines the same because the Lord hath loued vs and whom he once loueth he loueth to the end Iohn 13. 1. therefore it is that it cannot be but well with vs hee loued vs before we were yea before the world was made If we search the beginning of Gods loue towards vs wee may runne vp in our thought to the beginning of the world but Psal 90. 2. cannot attaine to the beginning of this Loue before the mountaines were made and thou haâ—st formed the world euen from euerlasting to euerlasting thou
are not beloued of him 1 Ioh. 4. 10. easie to loue the Lord and euery man abhorres in word to be counted such a monster as hath not the loue of God but they are farre deceiued for man till hee be called by grace cannot loue the Lord herein is loue not that wee loued God but that hee loued vs. If now wee doe know him and know him so that we loue him it is because wee were first knowne of him and so knowne that wee were beloued of him not that there is any equalitie betweene these loues or that vve are able to match the Lord in affection non enim pari vbertâ—te sluunt hi duo amâ—res for these two loues flowes not in a like plenty as the running of a little strand is nothing in comparison of the great Ocean so is our loue to God as nothing if it be compared with his incomprehensible loue toward vs yet it is most certaine amor Dei amorâ—m animae parit it is Gods loue to vs vvhich begets in the soule a loue to God Nemo itaque se amari dissidat qui iam amat let no man therefore who loues God distrust that hee is beloued It is very comfortable that among all the pen-men of the holy Ghost none doe speake more of loue than Iohn euen he vvho vvas Christs beloued Disciple vvhom he loued aboue the rest for it doth teach vs that whosoeuer is greatly beloued of God shall also become a carefull practiser of loue toward others That therefore wee may know the heart of God toward He that would know Gods purpose toward him let him go downe to his own heart and not vp to Gods counsell vs it shall not be needfull that wee enter into secret counsell but let vs goe and enter into our owne hearts and there wee shall finde resolution albeit the Lord send not now to you that are men an Angell to vvitnesse as hee did to Daniel that he was a man greatly beloued of God or to testfie to you that are women that which hee did to Mary that shee vvas freely beloued of the Lord yet so many of you as vpon knowledge in sinceritie can say vvith Peter Lord Ioh. 21. 15. thou knowest that I loue thee haue here a testimonie no lesse certaine to wit his owne Oracle in his word to make you sure that ye are beloued of him And that the comfort may be the more sure vnto vs Loue the first affection that Sathan peruerted seeing loue is the principall token of our calling wee will speake a little of Loue that so we may know whether wee be endued with this most excellent grace of the spirit or no. Naturally the affection of Loue in man is so inordinate that not vnproperly Nazianzen called it dulcem tyrannum a sweet tyrannie that by deceitfull allurements compels the whole man to follow it and it is not only in it selfe distemperated but altogether set vpon wrong obiects our loue being so set vpon the creature that we neglect the Creator a feareful ingratitude that where in the beginning the Lord set vp man as Prince and ruler ouer all his creatures putting all the workes of his hands in subiection vnder him that man should meet the Lord with such vnthankefulnesse as to set in his affection euery creature before the Lord Doe yee Deut. so requite the Lord O ye foolish people and vnwise But as this was the first affection which Sathan through And the first which in our regeneration is rectified by the spirit of grace infidelitie peruerted turning it from the Lord and setting it vpon the forbidden tree so it is the first affection which in the regeneration is rectified by Faith and by which faith workes in the sanctification of the rest turning it from the creature and setting it vpon God Where we are to consider of the lawfull obiects of our loue and of the due measure of loue we owe vnto euery one of them The obiects of our loue are three the first is God the second is our selfe the third is our neighbour The first and principall obiect of our loue is the Lord The first obiect of reformed loue is God our God whom wee ought so to loue that wee loue him aboue all things and that for no other thing more than for himselfe in loue the Lord will not suffer a companion neither Father nor Mother Wife nor Children nay not thy owne life should be so deere to thee as that for any of these thou shouldst offend thy God otherwise hee tels thee himselfe that thou art not worthy of him and he wil not reckon thee among those that loue him Non amat Christum qui August de temp ser 223 aliquid plus quam Christum amat he loues not Christ who loues any thing more than Christ and then doe vve loue something more than him if from him we seeke any thing more than himselfe This is a mercinarie loue when man loueth God for his gifts It was obiected by Sathan vnto Iob but falsely for euen then when he was spoiled of all the earthly comforts which God had giuen him yet the loue of God continued in him from which he blessed the Lord. As the vvoman which loueth her husband because hee is rich is rather to be called a louer of his riches than of himselfe so the Worldling who with the carnall Israelite doth vvorship GOD for his wine and his oyle and the rest of those good things which God giues men is but an hyreling and not a sincere worshipper nor a chast louer of the Lord his God The second obiect of our loue is our selues for in that The second obiect of reformed loue in our selues He cannot loue his brother who loues not himselfe the Lord requireth that I loue my neighbour as my selfe it is manifest that first of all I ought to loue my selfe Hee that loueth not God cannot loue himselfe and he vvho loueth not himselfe cannot rightly loue his neighbour without the loue of God all the selfe-loue which is in man is but selfe-hatred As the franticke man who in his furie vvounds his owne body is pittied of all men as one that hath no pittie of himselfe so the prophane man who by multiplying transgressions slayeth his owne soule is more iustly to be accounted an hater of himselfe it is the holy loue of God that first teacheth thee to take heed vnto thy selfe to preserue both soule and body from the wrath to come and that worketh in thee an holy care to conforme thy selfe to the Lord whom thou louest and vvith vvhom thou desirest to remaine for euer Thus being taught to loue our selues we shall also learne to loue our neighbour the ordered loue of our selues being as I said that patterne according to which wee should loue our neighbour Prius itaque vide si nosti diligere Augustine teipsum tunc committam tibi proximum quem diligas sicut
neuer see himselfe I confesse indeed wee may reioyce in all the gifts which God hath giuen vs as in the tokens and testimonies of his loue but wee are alwayes to vse them with this protestation that nothing giuen vs in this life be allowed vnto vs for our portion and inheritance and that no contentment euer come vnto our hearts till vvee get himselfe who gaue them If the loue of the Corinthians made the Apostleâ—â— say I seeke not yours but you how much more should the loue of God compell vs to say vnto him It is not thy gifts O Lord but thy selfe I long for thou art the portion of my soule if thou wouldest giue me all the workes of thine hands yet shall I neuer haue comfort nor contentment except thou dost giue me thy selfe Therefore O thou whom my Cant. 1. 6. Soule loueth shew me where thou feedest where thou lyest at noone and dost rest for why should I be as shee that turneth aside to the flockes of thy companions Blessed is hee that hungers and thirsts for thy righteousnesse for hee shall behold thy face and be filled with thine image for in thy presence is the fulnesse of ioy and at thy right hand are pleasures for euermore The second tryall of our loue is Obedience and an holy 2 The effect of true loue is obedience and a care to please the Lord. Iohn 21. 15. care in all our callings to serue and honour the Lord. Preachers must be tryed by this rule Peter louest thou mâ— seede my flocke Gouernours and Counsellers must be tryed by this Can yee say in truth with the Godly Gouernour Dauid I loue the Lord then will yee also say with him what shall I render to the Lord for all his benefits how shall I shew my loue toward him and vvhat shall I doe in my time for aduancement of his glory If thou dost loue the Lord then wilt thou be a nourishing Father to his Church a carefull aduancer of his kingdome a wise prouisor to remoue those stumbling blocks which hinder the course of the Gospell If yee loue the Lord then vvill yee stand vp vvith Dauid and say Doâ— not I hate them O Lord that hate thee doe not Psal 139. 21. I earnestly contend with them that rise vp against thee surely I hate them with vnfained hatred aâ— if they were mine vtter enemies If ye honour the Lord as Dauid did the Lord shall blesse What great blessing belongeth to them who in their calling seeke to honour God you as he blessed Dauid Dauid sware vnto the Lord that hee would not rest till hee found out a place for the Lord euen an habitation for the mighty God of Iacob And the Lord sweares againe vnto Dauid that of the fruit of his body he vvould set vp one to raigne after him But if otherwise there be nothing in you but a care to stablish your selues and your houses vvith the neglect of the glory of God then remember that the curse of Shebna and not the blessing of Eliakim shall be vpon you Yee shall not be fastned Esay 22. 23. as a nayle in sure place but shall be rolled and turned away like a ball the Lord shall driue thee from thy station and out of thy dwelling place shall he destroy thee For the wicked shall not haue his desire his thoughts shall not be performed neyther Psa 140. 11. Psal 52. 5. shall hee be established on the earth but euill shall hunt him to destruction The Lord shall take thee and plucke thee out of thy Tabernacle and roote thee out of the Land of the liuing And generally all of you in your callings remember that But this age in word calleth Christ their King but casts off his yoke Iohn 15. 10. the value of your Christian loue must be tryed by the same touchstone not by your words but by your workes If any loue mee saith Iesus let him keepe my commaundements but here also the hypocrisie of this age is discouered as the Iewes called Iesus their King and bowed their knees before him but spat in his face and buffetted him so the bastard Christians of this age call Christ their Lord and bowe their knees before him yet by their sinfull life they crucifie him and tread his bloud of the couenant vnder their feete they kisse and betray him vvith Iudas it is but a Scepter of reed they allow him for they giue him no commaundement ouer their affections vvherefore great is the controuersie vvhich the Lord hath this day vvith the men of this generation The third tryall of loue is Bountifulnesse the Apostle 3 The propertie of loue is bountifulnesse 1 Cor. 13. 4. saith Loue is bountifull experience proues that euery louer bestoweth bountifully on that vvhich hee loueth yee loue your bodies and therefore largely bestow vpon them to feede them and cloath them yea vvith excessiue apparrell yee loue your Children and lets them vvant no needfull thing for them yea yee loue your beasts and spares not to bestow largely vpon them onely you say you loue the Lord but wherein are yee bountifull toward him It is true that in nothing can a man be profitable to the Almightie but are there not workes commaunded vs which should so shine before men that by them our heauenly Father may be glorified though workes can be no merits yet are they your witnesses and what haue yee done to remaine when yee are dead as vvitnesses of your loue toward the Lord Though your goodnesse extend not to the Lord yet where is your delight that should be on his Saints and excellent ones vpon earth where is your compassion and loue toward the brethren are not the men of this age like vnto that fig-tree which had faire leaues but not so much as one figge to giue vnto Iesus in his hunger hauing the shew of godlinesse but haue denied the power thereof yeelding words enough but no fruits to adorne the glorious Gospell of our Lord Iesus Of these and many moe if wee might insist in them it is manifest that all haue not the loue of God in their hearts who this day pretend it The last tryall of Loue which now wee bring is readinesse 4 The last is readines to suffer for his cause to suffer affliction for the cause of God The Apostles being beaten for preaching in the name of Iesus instead of mourning departed reioyeing that they were counted worthy to suffer for Christs sake and all because they loued him For the loue of Rahel seauen yeares of hard seruitude seemed vnto Iacob but a short space For the loue of Dinah Sichem willingly sustayned the circumcision and cutting of his flesh much more to him in vvhose heart abounds the loue of the Lord will bitter things become sweet and hard things easie This Loue hath made the holy Martyres step out of their owne element into the fire with greater ioy and willingnesse then worldlings haue when
vexation of his soule to heare and â—â—e the vnrighteous deedes of the wicked which were wont to be vnto him the matter of his sport and laughter Therefore doth he wish and so should we that we might Death to sinne takes not life away but restores it alwayes die this kinde of death foelix mâ—rs quae alienum facit hominem ab hoc saeculâ— certainly it is a happy death which alienates and turnes away the heart of man from the loue of this world Bona mors quippe vitam non aufert sed transfert in melius for it is a good kinde of death which doth not take life away but changes it into a better But alas how farre are we from this spirituall disposition doth not the angry countenance of one in worldly authority terrifie vs the disdainfull words of men doe they not put vs out of the state of patience if the world flatter vs are we not puft vp if shee frowne vpon vs are wee not cast downe and this our great vveaknesse proceedes onely from the strength of sinne in vs this lets vs see vvhat cause we haue to be humbled considering that hauing liued long in this time of grace yet haue we profited little in the mortification of our sinfull lusts and affections Againe out of this same vvord of Mortification vvee learne that the vvorke of our Sanctification is a vvorke of difficultie not accomplished without labour paine and dolour Sanctification is a worke of difficulty for it is a birth a death a circumcision c. for it receiues these three names as to be called Mortification Regeneration and Circumcision As no birth no death no cutting off the flesh can be without dolour and sorrow so the conuersion of a sinner is not wrought without inward paine and sorrow The Infant that hath laid but nine Moneths in the wombe of the mother is not deliuered without great paine suppose she conceiued it with pleasure and shalt thou thinke to part with sinne which in thee was conceiued with thee and which since so often thou hast nourished with pleasure and not to proue the dolours of the New-birth No assuredly In the worke of mans conuersion there is the contrite spirit the humbled heart the mourning weede the melting eye the pale countenance the voyce of lamentation let not such as feele them if they finde therewith a sundring of their affections from their old sinnes be troubled for these are but the dolours of their new birth and for others who know not these inward humiliations and wrestlings of the Children of God they haue iust cause to suspect themselues that they haue not so much as the beginnings of Mortification Regeneration and spirituall Circumcision By the Spirit Nature will not destroy our sinfull lusts The knife by which beastly lusts are slaine to be sacrificed they are mortified by the Spirit of Christ and therefore wee are to nourish entertaine this Spirit by the meanes before prescribed As those Beasts which were sacrificed to God vnder the Law were first slaine by the knife of the Leuite and then offered to God vpon the Altar so the Lord Iesus must mortifie our affections by the power of his word and Spirit before they can be presented acceptable sacrifices to Mac. hom 1. the Lord our God Yee shall liue As I spake of death which is threatned so Temporall life is not the recompense of righteousnesse and why 1 Cor. 15. 19. speake I of life here promised this temporall life cannot be the recompense of righteousnesse for it is common both to the Godly and the wicked If in this life onely we had hope of all men wee were the most miserable but the life here promised is eternall life the beginning vvhereof presently we enioy by the Spirit of our Lord who hath quickned vs so that vvee may say now I liue yet not I but Christ Iesus Gal. 2. 20. liueth in mee the accomplishment thereof vve looke for hereafter Thus hath the Apostle set before vs both life and death he hath shewed vs the way how we may eschew the one and attaine to the other the Lord graunt that according to his counsell vvee may make choyse of the best Verse 14. For as many as are led by the Spirit of God are the Sonnes of God IN this Verse the Apostle subioynes a confirmation He proues the lâ—st part of his preceding argument of his preceding argument in the last part thereof hee hath said If yee mortifie the deedes of the body by the Spirit yee shall liue now hee proues it They who mortifie the deedes of the body by the Spirit or they who are led by the Spirit of God for these phrases are equiualent are the Sonnes of God therefore they must liue the necessitie of the consequence is euident of that which followeth the Sonnes of God are the Heyres of God heyres annexed with Iesus Christ and the heritage whereunto they are borne is eternall life therefore of necessitie they must liue Here first wee haue to consider what action and operation The operation of the Spirit is eyther vniuersall extending to all his creatures of the spirit this is which distinguisheth the Sonnes of God from other men The operations of the Spirit are diuers hee hath an vniuersall operation by which he workes in all his creatures conseruing leading and directing them to his owne determined ends for in him euery thing that is hath the being liuing and mouing as euery creature is made by God so is it ruled and led by the Spirit according to his appointment Hee hath againe a more speciall operation in man and this is also diuers for first all skilfull and cunning working Or speciall and this is manifold of Artificers is a certaine operation of the Spirit therefore is it that Bezaâ—eel is said to be filled with the Spirit of God Exod. 31. and these cunning men to vvhom the Lord directs Moses Cunning working of Artificers is of him Exod. 28. 2. Gifts of gouernment are of him for the making of Aarons holy garments glorious and beautifull are said there to be filled of the Lord by the Spirit of wisedome but this is not his operation vvhereby the sonnes of God are discerned Secondly all gifts of gouernement are of the operation of this Spirit in this sense it is said that the Spirit of the Lord came vpon Saul vvhen of a common man God made him a kingly man meete for gouernment and so also God tooke off the Spirit vvhich was vpon Moses and communicated it to the seauentie Elders Thirdly prophecying and preaching is an operation Prophecying and preaching are also of him Numb 24. 1. 1 Cor. 12. of the Spirit therefore saith Moses of Balaam when he prophecyed that the Spirit of God came vpon him and the Apostle teacheth vs that there are diuersities of gifts but one and the same Lord diuersitie of administrations but the same Spirit diuersitie of
operations but God is the same who workes all in all for to one is giuen by the Spirit the word of wisedome to another the word of knowledge to another the gift of healing to an other the operation of great workes but none of these are the operations whereby the Sonnes of God are to be discerned seeing all these hee vvorkes also in the wicked We are therefore more particularly to consider how is And these former are coÌ„mon to the wicked but he hath a singular operation in the godly whom he leads it that this Spirit leades the Sonnes of God the auncient Fathers expresses it in two words hee leades vs mâ—nendo monendo that is by informing our minde with his admonitions and inclining our harts with his motions for the holy spirit leades vs not like vnto blinde men vvho are led by their guide a way vvhich they know not themselues but he opens our eyes and lets vs see a farre off our heauenly 1 Monendo by informing their mindes Canaan and Ierusalem vvhich is aboue for he that neuer saw the Lord how can hee follow him or how can he forsake the doung of the earth who hath no eyes to discerne those excellent things which are aboue This illumination of our minde is the first beginning of our saluation therefore the Apostle praying for the Ephesians craues that the Ephes 1. 18. Lord would lighten the eyes of their vnderstanding that they might know the hope of their calling and the riches of that glorious inheritance prepared for the Saints He prayeth also for the Philippians that they may abound more and more in knowledge and in all iudgement whereby they may discerne things that are excellent And for the Collossians that they may be filled with the knowledge of the will of God and of spirituall vnderstanding teaching vs also to remember it in all our prayers as a most necessarie petition And after that the spirit of God hath opened the eyes of 2 Mouendo by alluring their hearts his children and carried them vp with Moses to the top of Pisgah that is by heauenly contemplation giuen them some sight of Canaan then he also moueth their hearts making them cheerefull willing and resolute to walke toward it for hee drawes vs not against our wils but makes vs willing to follow him It is true he giues also to the wicked some taste of the ioyes of the life to come but he changeth not their hearts they haue some new sights of it but retayne their old affections they like it also but will not redeeme it so deere as they thinke as with the losse of their carnall pleasures in this life but to the godly with the new minde he giues them also a new heart hee inflames them with so feruent a loue of those things which hee had letten them see that they are content to renounce the world and accounteth her best things to be but doung so they may obtayne the Lord Iesus and be made partakers of the high prise of the calling of the Saints of God And beside this he doth in such sort conduct vs that hee 3 By remouing al impediments out of the way which may hinder vs to follow him remoues euery impediment out of the way which may hinder vs when hee carryed his people Israel by his strength to his holy habitation O what impediments was in the way I the red Sea the waste Wildernesse the riuer Iordan Pharaohs horsemen and chariots pursues them behinde to draw them backe againe seauen mighty nations of the Canaanits are gathered before them to resist them and hold them out of Canaan but the shepheard and leader of Israel steps ouer all these impediments as if they had not been in the way and places his people in the mountaine of his inheritance and afterward when he concluded to bring his people from Babell homeward to Canaan hee prepared a way for them in the Wildernesse hee commanded the mountaines to be made low and the vallies to be exalted he commanded the crooked to be straight and the rough places to become plaine and it was done This is for our comfort the Lord Comfort who hath taken vs by the hand to lead vs into his holy habitation shall remoue all impediments that are before vs though Sathan like a Lyon spoyled of his pray snatch after vs though hee double his tentations vpon vs and with manifold afflictions compasse vs though terrible death and the horrible graue stand before vs threatning to swallow vs by the way yet shall wee see the goodnesse of the Lord in the land of the liuing and ouer all our enemies shall be more than conquerors through him that loued vs and hath taken vs into his owne hand to leade vs to that inheritance which he hath prepared for vs. For it is manifest that both the beginning progresse and The beginning progresse and perfection of our saluation is from him perfection of our saluation is ascribed to the spirit of God in holy scriptures when we were dead in sinne he quickned vs when he had quickned vs he gouernes and leades vs and worketh continually in vs till he perfect vs. Thus is hee the Heb. 12. 2. author and the finisher of our faith and all the glorie of our saluation is his as wee cannot begin to doe well without him so we cannot continue in well doing without him if he lead vs not wee wander from him and weary our selues in In that we can not walk without a guide we are warned that we are but babes Acts 8. 30. 31. the way of iniquitie It should serue to humble vs that wee are pointed out here to be but babes and children such as cannot goe by our selues vnlesse we be led by another As that Eunuch answered Philip when he asked vnderstandest thou what thou readest how can I saith he vnderstand without a guide so may we answere the Lord when hee commands vs to walke in his way how can wee O Lord that are but children and It is good religion to turne Gods precepts into prayers Psal 43. 3. Psal 143. 10. new borne babes walke in thy way without a guide It is a point of good religion to turne the Lords precepts into prayers Send out Lord thy light and thy truth let them lead mee let them bring mee into thine holy mountaine and to thy tabernacles Let thy good spirit lead mee vnto the land of righteousnesse When the Lord threatned that hee vvould no more goe before the Children of Israel to lead them as hee had done Moses tooke it so deepely to heart that he protested hee would not goe one foote further except the Lord went with him and certainely if wee knew the manifold inconueniences whereinto we shall fall if the Lord forsake vs wee would neuer enter our feete into that way wherein we saw not the Lord going before vs in mercy to leade vs. Our life on earth should be
can wee but take vp a bitter lamentation for many of you whom in this time of grace wee see to be strangers from grace wee wish from our harts ye were not like the kinsmen of Lot they thought hee had but mocked when hee told them of an iminent iudgement and therefore for no request would goe out of Sodome but tarryed till the fire of the Lords indignation did consume them but that rather as Sarah followed Abraham from Caldee to Canaan so yee vvould take vs by the hand and goe with vs from hell to heauen but alas the lusts of the flesh hold you captiue or then the loue of the world doth bewitch you but all of them in the end shall deceiue you for all the labour vnder the Sunne is but vanitie and vexation of the Spirit vvhen you haue finished your taske you shall be lesse content than you were at the beginning you shall be as one vvakened out of a dreame who in his sleepe thought hee was a possessor of great riches but when hee awaketh behold he hath nothing or not vnlike that rich man who said in his securitie Now my Soule thou Luke 12. 19. hast much good for many yeares and euen vpon the next day redacted to such extreame necessitie vvith that other who despised Lazarus that he had not so much as a drop of cold water to coole his tongue vvithall then shall you lament Wisd 5. 7. and say We haue wearied our selues in the way of iniquitie and it did not profit vs. Miserable worldlings who take more paines to get and keepe any thing than Iesus Christ Alas how shall I learne you to be wise Is not this a pittifull blindnesse the Lord when hee created man made him Lord aboue all his creatures and now vnthankefull man sets euery creature in his heart aboue the Lord. O fearefull ingratitude Doe you so reward the Lord O ye foolish people and vnwise There is nothing which ye conceit to be good but when yee want it you are carefull to seeke it when you haue it you are carefull to keepe it onely you are carelesse of the Lord Iesus though hee be that incomparable iewell which bringeth light in darknesse life in death comfort in trouble and mercy against all iudgement ye should set him as a signet on your heart as an ornament on your head and put him on as that glorious attire which gets you place to stand before God But what paines doe ye take to seeke him what assurance haue yee that yee are in him or what mourning doe yee make for that yee do not possesse him can you say in truth that the tenth part of your thoughts or words haue been bestowed vpon him No no it is the shame of many that they haue taken more paynes to keepe a signet on their hand than euer they did to keepe Iesus in their heart they wander after vanitie and follow lyes they forsake the fountaine of liuing waters Oh Psal 50. 22. consider this yee that forget God least he teare you in peeces and there be none to deliuer you The last lesson wee obserue in this part of the Verse is How all things worke for the worst to the wicked this as all things workes for the best to them who loue the Lord so all things workes for the worst vnto the wicked there is nothing so cleane which they defile not nothing so excellent which they abuse not Make Saul a King and Balaam a Prophet and Iudas an Apostle their preferment shall be their destruction if they be in prosperitie they contemne God and their prosperitie becomes their ruine if they be in aduersitie they blaspheme him and like raging waues of the sea cast out their owne dirt to their shame yea what speake I of these things euen their table shal be a snare vnto them Iesus Christ is a rocke of offence vnto them the Gospell the sauour of death vnto them and their prayer is turned into sinne and vvhat more excellent things then these As a foule stomacke turnes most healthfull food into corruption so their polluted conscience turnes iudgement into gall and the fruit of righteousnesse into wormewood And all this should prouoke vs to an holy care to become good our selues or else there is nothing were it neuer so good can be profitable to vs. To them that loue God We haue heard the Apostles last The persons to whom the former comfort belongs are described to be such as loue God and are called by him argument of comfort vvhich is that the Lord so ruleth all things by his prouidence that those things which seemes to be against his children are made to worke together for the aduancement of their good Deus enim adeo bonus est vt nihil mali esse sineret nisi eâ—â—am adeo esset potens vt ex quolibet malo possit elicere bonum for God is so good that he vvould suffer no euill to be were it not hee is also so powerfull that of euery euill he is able to draw out good Now vvee proceede to the persons to vvhom this comfort belongs who are first described to be such as loue God secondly as are Three things inseperably knit 1. Gods purpose concerning vs 2. his calling to vs 3. our loue toward him called according to his purpose Here are three things conioyned together euery one depending on another First the purpose of God which is no other thing but his eternall and immutable decree concerning our saluation Secondly our calling flowing from this purpose Thirdly a loue of God wrought in our hearts by this effectuall calling These three are so inseperably conioyned together that from the lowest of these we may goe vp to the highest of that vnfained loue of God which is in thee thou mayest know that he loued thee and in his vnchangeable purpose hath ordained thee to life This is the greatest comfort that can be giuen to men vpon earth to let them see that or euer the Lord laid the foundations of the earth he first laid the foundation of thy saluation in his owne immutable purpose which being secret in it selfe and obscured from vs is most manifested vnto vs by our effectuall calling But of this we vvill speake more God willing hereafter The loue of God then is set downe here as a principall None can loue God but such as he hath chosen and called effect and token of our calling As the Lord calles none effectually but those vvhom hee hath elected so none can loue him but those who are effectually called by him yea thou thy selfe vvho now loues the Lord before thy calling louedst him not thy heart went a whooring from God and thou preferedst euery creature before him and for the smallâ—st pleasure of sinne thou caredst not to offend him It is thought among the multitude a common thing and an It is thought a common thing to loue God but noâ—e can loue him who
glorification and that through calling and iustification which two haue inseperably following them the sanctification and renouation of the whole man The Lord make vs wise in time that vvee may consider the course of our life and thinke of the end whereunto it leades vs for as Moses protested to Israell so doe I vnto you I haue laid this Deut. 30. 15. day life and death before you the Lord giue you grace to make choise of the best In these causes of our saluation linked together in this Prescience and Predestination how they are here distinguished Chaine we haue first to looke vnto Gods decree consisting in his foreknowledge and predestination secondly to the execution thereof which is made by his Calling Iustification and Glorification The decree hath in it these two acts or preordinances so to call them Prescience and Predestination which this manner of way are to be distinguished by foreknowledge the Lord sets before him the whole number of mankinde whom of the good pleasure of his owne will hee purposed to saue so that the first preordinance is this these are they vvhom I vvill saue by predestination againe he concluded to saue them by such and such meanes so that the second preordinance of the decree is this those whom I haue decreed to saue I will saue this manner of way so that prescience lookes to the person to be saued predestination to the meanes whereby they are to be saued Where we must consider that this decree of God is thus distinguished by the Apostle in these two words for our capacitie who being but mortall creatures endued with reason conceiues vnderstands and discernes one thing after another and cannot doe otherwise but it is not so vvith the Lord our God who being himselfe a most perfect vnderstanding by one act without priority or posteriority knowes conceiues and discernes all things Wee come first now to speake of Gods foreknowledge Prescience improperly ascribed vnto God the properties of God are either absolute as namely that he is a Spirit simple and infinite or else such as haue a relation to the creature And of this sort is foreknowledge which improperly is ascribed vnto God for properly there 〈◊〉 â—ore nor after in God nothing past nothing to come but foreknowledge is ascribed to God in respect of the creature because hee knew vs before that wee were This foreknowledge Pr 〈…〉 nce two manner of wayes considered generally and specially is two wayes considered first generally as it is extended to all his creatures and so it is compared to a common booke of register vvherein the Lord hath vvritten all things which were afterward to be and of this speakes the Psalmist My bones saith hee are not hid from thee though Psal 139. 15. I was made in a secret place and fashioned beneath in the earth thine eyes did see mee when I was without forme for in thy booke were all things written which in continuance of time were fashioned though they were not before Of it also speakes the Apostle All things are manifest in his sight with whom wee Heb. 4. 13. haue to doe This manner of way foreknowledge is Gods vniuersall eye by which with one looke hee knoweth all his creatures within and without their nature their shape their actions their beginnings their endes but foreknowledge this manner of way considered is not a lincke of this Chaine it being certaine that there is not one of these lincks more patent nor largely extended than another as ye shall afterward heare Foreknowledge then in this Chaine of Saluation is specially In this Chaine it is specially considered as it lookes to the Elect onely Iohn 13. 18. Mat. 7. 23. considered as it is conioyned cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the loue and liking of God as it is all one with Election extended to none but vnto the children of his good will this way it is affirmed of the godly the Lord knoweth who are his but denyed of the wicked depart from me yee workers of iniquitie I know you not that is albeit I know your persons yea your most secret actions yet your selues I know not so that I loue you and this way foreknowledge specially considered is called the booke of life wherein the Lord hath written the names of those whom hee hath ordayned to life Predestination is also two manner of wayes considered Predestination is also two wayes considered first as it is generally extended to all his creatures for as he knew them all before they were so hee appointed them by middes into their owne end other artificers when they haue made a worke know not what will be the end of it he that buildeth an house knowes not how long it will stand whether fire shall consume it or the winde ouer-turne it or the earth-quake vndermine it but the Lord as hee hath made his creatures so hath he appointed them to an end which hee knoweth himselfe but here Predestination is specially considered and is no larger than Election respecting the Elect onely whom he hath ordayned vnto life by his owne middes for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not onely signifieth to ordaine to an end but also to appoint all the limits borders and middes within and by which thou art to come to that end Where before wee come to the doctrine of instruction Fore-seene me rits falsely collected out of this place we will shortly encounter vvith our aduersaries vvho read these words in this manner that the Lord predestinated those whom hee fore-knew to be conformed to the image of his Sonne that so they may establish here out their errour of fore-seene merits It were sufficient to bring against them the best learned of their owne side some wherof read these words no otherwise then vvee doe as the Iesuits of Rhemes others plainely impugne that reading and the errour of foreseene merits founded vpon it for so Caietane writeth vpon this place Ad confutandum dogma illorum This errour is improued by their own men as Caietane qui primum salutis nostrae locum tribuunt diuinae praescientiae futurorum qui praescientiam meritorum ponunt rationem definitionis diuinae ad confutandum inquit haec primum nostrae salutis locum tribuit diuino proposito dicendo ijs qui secundum propositum vocati sunt To confute saith hee the doctrine of those vvho giue the first place of saluation to Gods foreknowledge of mans merits vvhich he was to doe and so puts his prescience as a reason and cause of his predestination to confute these I say he giues the first place of saluation to the purpose of God while hee saith to them that and Aquinas are called according to his purpose Aquinas in like manner writing vpon this same place saith Ponere quod aliquod meritum ex parte nostra praesupponatur cuius praescientia sit ratio praedestinationis nihil est aliud quam ponere gratiam dari
mention of fortie Martyrs who being striped naked were put foorth in the night to be pined with cold and afterward burnt with fire in the day Of these it is euident that nakednesse is one of those tentations whereby Sathan seekes to trouble our faith and patience but he who hath put on the Lord Iesus for a garment neither shame nor losse of naturall life procured by nakednesse can seperate him from the Loue of God Where wee may perceiue how different the dispositions The begged glory of world lings is in their apparell of the Châ—istian and the Worldlings are The men of this vvorld esteemes nakednesse their shame and places a great part of their glory in gorgeous garments and no maruell quia de proprio non habent decorem necesse est vt aliunde mendicent Bern. in cant serm 41. for hauing no glory of their owne they must borrow glory from others From the beasts of the earth they borrow skins and wool from the Fowles of heauen they borrow feathers from the Wormes they borrow silk from the Earth siluer and gold from the Waters pearles and of these doth man make vp his begged glory vvhose glorie in the beginning vvas to be clad in the image of God but what is it decor qui cum veste induitur vt cum veste deponitur Ber. ad Soph. Virg. epi. 113 vestis est non vestiti that beauty which is put on and put off with the garment is not the beauty of the person but of the garment Yet are these but licitae quodammodo insaniae if they be Vnder pretence of hiding their nakednes they shew forth their Nakednesse Cypri trac 2. de habi virg compared vvith the madnesse of others vvho alter by artifice the shape and colour of the countenance vvhich God hath giuen them Manus deo inferunt cum illud quod formauit reformare conantur for they put hands as it were into God while they prease to reforme that which GOD hath formed Nâ—scientes quia opus dei est â—mne quod nascitur diaboli quod mutatur I know they excuse their fact with the couerings of comelinesse and necessitie but praetexâ—u tâ—gâ—ndae turpitudinis Cyril catch 4. in matâ—rem turpitudinem incidunt for worldlings are neuer so naked as when they are best apparelled As for men truely godly they vvill thinke shame of wickednes but not of nakednesse imprâ—bum vocari te pudeat non pauperem Nazian sent aut ignobilem blind Egyptians may account sheepekeepers abhomination but true Israelits will thinke shame to be prophane but no man to be poore those godly ones in the wildernesse clad with sheepes skins and goates skins Hâ—b 11. 37. Acts 12. 21. were more honourable in the eyes of God than Herod in his royall robe of shining siluer glancing the more brightly by the shining of the Sun vpon it if wee will credit Iosâ—phus But what of all this our vnwillingnesse to want superfluitie of apparell argues that we are euill prepared to endure nakednesse for Christs sake Crosses should not be assumed by our selues but patiently borne when God layes them on Againe wee learne here that seeing nakednesse is one of those crosses whereby the Lord tryes the faith and patience of his children and that then it is time for vs to endure a crosse when God layes it vpon vs it cannot be good religion to impone it to our selues where God layes it not vpon vs. It is a hard thing to keepe mediocritie not to be either too remisse in religion or too superstitious Wil-worship what euer shew of godlinesse it hath in the eyes of men is but abhominable idolatry in the eyes of God and we are not to place true religion in those things which he hath not False Prophets weares rough garments to deceiue so they did of old and so they doe stil required the false Prophets ware a rough garment but it vvas to deceiue the Priests of Baal spared not to lance their owne flesh but it is reiected by God as blinde zeale to walke bare-footed or weare a garment of haire without linnen or vvool next the skinne to carry on our head a Franciscanes hood and at last to be buried in it If these things haue in them such holinesse as they pretend is it not a maruell their holy Father the Pope is not careful to make himselfe more holy by changing his triple Crowne vvith a Franciscanes hood or that his Cardinals are so inconsiderate as to redeeme by so excessiue prices a Cardinals hat the haire garment being better cheape and much more meritorious of eternall life Perils The life of a Christian is full of perils euery place 6 The Christian in euery place subiect to perils 2 Cor. 11. 16. vnto him is a palaestra in the sea in the land in the citie in the wildernes goe where he will he shall encounter with perils These are so many probations of our Faith and Patience of Gods truth and prouidence Our preseruation depends on our protector euen the Watch-man of Israel who neither slumbers nor sleepes As a Father hath compassion Comfort for the Christian in all perils on his children so hath the Lord on them who feare him and wee know that a naturall Father doth neuer looke more pittifully vpon his Child than when he sees him in greatest danger and shall we expect lesse kindnesse from our heauenly Father The men of this world when they send out their seruants in commission goes not with them themselues knowes not their danger and are not able to preserue them but the Lord our God when he sends out his seruants fore-sees the perill and goes with them to preserue them Feare not for when thou passest through the water I will be Esay 43. 2. with thee through the flouds that they doe not ouer flow thee The more perils we fall into the more experience haue we of Gods louing preseruing vs for the which wee may say perils may well make vs grow in the sense of the loue of God but cannot seperate vs from him Sword This is the last and by it the Apostle expresses 7 The Christian subiect also to violent death any kinde of violent death for vnto these also the seruants of God and his best beloued Children haue beene subiect euer from the beginning The Apostle glories that no kind of death can seperate vs from Christ yea as hee saith in another place it conioynes vs more neerely vnto him as Nebuchadnezzars Dan. 3. 25. fire loosed the bonds of the three children but hurt not their bodyes so death inflicted by man may loose our bodily bonds but cannot hurt our soules Non sunt â—mâ—nda spiritâ—i quae fiunt in carne quae extra nos est quasi vestimentum let not our spirit feare those things which are done in the flesh which is as a garment without vs. Thus we see how no kinde of crosse can seperate vs
for hee speaketh this by way of supposition if there be yet any other creature than those vvhom I haue named I am sure be vvhat they will they cannot seperate vs from the loue of Christ Here in the last roome vvee doe obserue the suretie of a Christian aboue all other men in the world onely the Christian is sure his estate shall neuer be changed Worldlings may Esay 47. 7. Luke 12. 19. No worldling shall abide in the state wherin now hee stands Esay 22. 18. thinke with Babel in her prosperitie I shall neuer be moued and vvith the rich Glutton promise to themselues many yeeres to come but they shall be deceiued none of them shall continue in that state vvherein presently they stand the Lord shall driue them from their station as it vvere vvith vvheeles and shall roll them like a ball as hee threatned to Shâ—bna Pharaoh his pompe shall perish in the Red Sea Nabuchadnezzar shall be changed from a Monarch of men vnto a companion of Beasts Manasses from the Pallace shall goe to the Prison and all the men of the vvorld shall goe from the house to the graue their beautie and royall pompe shall consume as a Moth onely the Christian shall stand for euer in that happy vnion and fellowship with God this is the state of the Christian this is his life this is his glory and from it nothing present nor to come shall euer be able to transchange him Euerlasting praise therefore be to the Lord our God through Iesus Christ. Amen FINIS A TABLE DIRECTING THE Reader how to finde out the principall points of Doctrine contained in these Treatises A ABraham and the rest of the Fathers shall not be perfected without vs pag. 213 Accusations of all sorts vsed against Christians 416. 417. Accusations of Sathan made against vs for sinne past should be preseruatiues against sinne to come 329 Accusation of the carelesse Christian 166 Adam had Euah for a wife a sister and a daughter 23 Admonition with a comfort for weak Christians 208 Adoption naturall and spirituall 194. how the Spiritual excels the Naturall 194. 195. by adoption the sons of God know that God is their Father 195. Adoption two-fold 276. Affections of the Christian and carnall man how different 85. except wee slay inordinate affections wee cannot suffer affliction 218. if we slay not them they will slay vs. See sinne Affliction abhorred by nature 219. It is Gods wine-presse 230. 431. Inward outward and their comforts 225. Good to looke to the end of affliction 226 Afflictions for sinne past are medicinall restoratiues 440. For sinnes to come are wholesome preseruatiues 441. Causes of affliction would be marked 440. What is required in afflictions for Gods sake 442. Not euer inflicted for sinne 441. How profitable 330. Afflictions of the godly and wicked how different 431. See Crosse See suffering Allegorie vsed by Christ Luke 11. exponed 285 Angels and men Apostates only false witnesses against God 38. the fall of Angels of man and of the creature compared 259. Angels and men Apostates how miserable 260. how reprobate Angels hath names of power giuen them 454. how they are Gods messengers and to what end 453. Anger of God toward his Children how to be thought of 327 Apparell of worldlings how it hides not but shewes their nakednes 435. Aquila and Priscilla how they were Martyrs for Christ 444 Assurance of saluation 449. it is no presumption in the Christian to be assured 451. that the christian may be and is assured is proued 119 comfort against the want of feeling of this assurance in the godly 449. It is an euill religion that learnes doubting 450. Papistry can make no man sure of saluation 451. B Battell Christian what it is and how Naturalists haue a battell betweene flesh and flesh not betweene flesh and the Spirit 40. Battell must goe before triumph 415. Difficultie of the christian Battell 41. Our best estate is to fight 42. And how we should help that partie in vs which we would haue victorious 42. Why Sathan sights against vs. 48. And what comfort we haue therein 483. The last battell is the greatest 454 Banishment secludes not the children of God from his familiaritie 432 Benefits of God are obligations 157. they encrease our debt and therefore should humble vs 158. but they are abused by the wicked against God 163 Bondage of sinne how intolerable 50 three things to be considered in it 51. 52. 53. a three-fold meditation to make vs weary of it 53. 54. Bodies are to be humbled in publique exercise 114. how some abuse this 115 Bookes of law and conscience how they shall be opened in the day of iudgement 12 Brotherhood Christian how strait it is 378 C Calling is the first manifestation of our election 382. what inward calling is 382. how it makes a difference betweene man and man 383. it is a new creation 385. wrought without man 385. Calling and conuersion are from Gods purpose 356. it diuides betweene vs and our old sinnes 339. it makes a wonderfull distinction betweene man and man 386. miserable are they who are not seperate by it 387. time of our calling 384. it is short 388. no calling after this life 388. If he cease to call it is one token of his anger 360. the calling of God findes euery man euill exercised 367 Care should be moderate 410. care without Gods blessing is vaine 411 Two sorts of care 412 Carnall professors how miserable 91. 294. they professe friendship to Christ but keepe couenant with Sathan 404. See Professors Carnall presence improued 122 Certaintie of saluation See assurance Communion three-fold betweene Christ the Christian 27. 28. 29. Comforts against the remanents of sinne 102. 105. against the fruit of sinne 121. against death 138. no comfort gotten without the annexed condition 140 Condemnation of the wicked threefold 10 Conscience her terrours 61. a wounded Conscience desires not death 275. The book of Conscience 12. errour thereof 420 Concupiscence euen without consent proued to be a sinne 33. 34. 35. Confidence in God 336 Conformitie with Christ wherein it stands 372. reasons mouing vs to a conformitie with him 375. Some workes wherein wee should not proser to conforme our selues to Christ 372. 373. Contentment of our estate and reasons mouing vs vnto it 411 Chaine of Saluation what sure comfort it renders 362 Christian and carnall men how different euen vnder one Crosse and in doing one worke 131. as different as men and beasts 82. wherefrom comes this difference 84. they are compared in their affections and vnderstanding 85. in speaking and hearing 86. 87. eyther of them counts others fooles 89. but not vpon like warrants 90 Christian how farre hee exceeds the Worldling 108. his glorious priuiledges 211. his prerogatiues 380. Worldlings can not match him in glory 108. his end is better then his beginning the Worldling is the contrarie 221. hee is sure neuer to change his state not so the worldling