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
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
of blessednesse For the first vnderstand that in the words If so be and c there is not contained a cause of our being heires of God but a condition set downe by S. Paul 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution for we are not to be saued because we are afflicted but we are afflicted therefore we shall be saued Neither are wee heires of God because we are chastifed but we are chastised and corrected because we are not bastards Heb. 12.8 And this is the way sanded out vnto vs whereby we must come to heauen and march like souldiers toward that glorious city namely vnder the standard of affliction and bearing the colours of our victorious captaine Christ This was the lesson that Christ first taught that whosoeuer would bee his scholar should be well whipped hee must goe and walke but vnder a crosse Math. 10 38. wherein marke that that which of it selfe is simply to men a disswasion is with God the principall motiue of the conscience of man Further obserue that euery heire must suffer not that euery one of Gods children must be called to martyrdome or that all must suffer in the same measure but this is it that whosoeuer soundly and substantially professeth the Gospel must make this teckoning with himselfe and so cast his account that if it bee needfull and God may haue glorie by it hee must not feare to lay downe his life and to spend his blood for the truthes sake We see by experience daily that many there be that fight many battels and runne through many skirmishes and yet haue neither scarre nor maime neither yet is he the lesse valiant or in any thing to be esteemed a faint-hearted souldier because his courage and resolution was to aduenture his life and this he taketh as aduantage that he hath tried his manhood and yet receiued as wound howbeit though he haue escaped thus yet was there neuer any souldier but tasted some of the streites and exigents of var if he haue serued there any time as either watching by night marchings by day hunger cold or such like Euen so fareth it with vs in this continuall spirituall warre-fare and combat for if the world cannot persecute vs as Esau meant to haue done to Iacob after his fathers death that is take away our liues Gen. 27.41 Gen. 21.9 yet at the least will it doe as Ismael did to Isaac mocke vs and speake virulently and slaunderously of vs for the Gospels sake which kind of affliction neuer any yet of Gods children no not Christ himselfe could escape And therefore Christ when he marketh them with the coale of vnworthinesse Luk. 14.26 that will not forsake father and all to follow him meaneth that for his sake we must not only cast away vnlawfull things but euen lay aside things lawfull that â—â—ther temptations on the right hand that is prosperitieÌ„ noâ—â—â—â—ptations on the left hand that is aduersity must make vs shrinke as asharmed to beare the crosse of Christ or to maintaine his truth but we must alway keepe the corne so cleare from thistles as we must loue the Gospell for it selfe and not regard our selues in respect of it Further vnderstand that we must be so farre from calling the Lords loue in doubt for nurturing vs in chastisement and for reaning vs from the world by the rod as that by this his vsage of vs wee are to haue an infallible certaintie grounded in our hearts and an heauenly security that wee are heires for it was truely foretold Iohn 17.14 that the world would loue none but his owne and if a man find himselfe free from the hatred of the world he may iustly feare hee hath no interest in heauen When Christ was borne Mat. 2.3 it was foretold the shepheards that they should find the babe in a stable laid in a cratch Luk. 2.12 now if they had found him in a royall palace and the child in a sumptuous cradle they might well haue suspected the Angell had deceiued them and that that child had not beene Christ So if a man were directed by him that knew it that the way hee was to goe were craggy and he should find it smooth hee might well feare hee were out of the way If therefore thinking we are in the way to heauen we finde it easie and delightsome wee may doubt it is not that way the Lord hath chalked out vnto vs for the right way is the straight way through which wee must passe full of thorns that we cannot escape scratching Luk. 13.24 and the way to Canaan is cumbersome ouer hils and mountaines and lieth through the wildernesse where we shall find many wants yet may we not be discouraged but the rather assured that we are going to the promised land To proue the verity and truth of the Gospell there is no other way as Christ teacheth then by offences because it is hated Mat. 18.7 reuiled and maligned for if it were beloued and embraced and entertained of Princes if the world did loue it it could not be the Gospell the Lords owne mouth hath spoken it Since then wee may secure our selues in the truth of the Gospell by the hatred of the world so we being hated and accounted the of scourings of the world for the Gospels sake may assure our selues we are Gods children Now as there is aâ—â—ecise necessity of suffering so this is our comfort and our rest whereon to stay that we are entangled with no other conditions neither is there any other burtheâ— laid vpon vs then was before borne by our head Christ So that as wee desire to be baptized with the same baptisme that he was so must we willingly drinke of his cuppe and partake of his shame if wee will haue part in his glory Of this order of Christ which is imprisonment buffetings and such like was Paul when in a christian courage hee vaunted that he caried about him the markes of the Lord Iesus this liuery did all the Apostles and Disciples of Christ weare Act. 5.11 who presently after his ascension for their open profession of his truth were cast some into prison and some put to one death and some to another Act. 12.2 And shall wee thinke there bee other steppes for vs to tread in and that wee may take our ease in the flesh and yet be quickened in the spirit No for as it is all our desires to goe to heauen so must it bee our affections to goe the same way that Christ went otherwise it were a great disparagement to him if wee be perswaded that the Lord loued his Sonne and so loued him as he would aduance him by the nearer and most proper way nay if God should testifie his loue any other way to vs then he did to Christ as it were a strange loue so should it make vs strangers from Christ for to this place of royalty we must ascend
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
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
the skinne as wee seeme to stand but on one foote from slipping into hell the other striking so deepe into the ioyes of this life that feeling as it were a quotidian ague of discomforts hanging vpon vs we can hardly weane our thoughts from listening to the knell of iudgement founding in our eares it is fit we prouide for our inward peace there being no outward balme able to asswage a raging conscience nor no externall Physicke of force to relieue a distressed soule We may not therefore iudge our selues safest when wee are freest from the buffetings of Satan for bearing in our bodies a diuided kingdom between the flesh the spirit represented vnto vs in the wrestling of Rebeccahs twins within her wombe Gen. 25.22 if we haue peace with God we shall haue warre with the dragon hauing forsaken Egypt in the way to Canaan Reu. 12.9 Exod. 14.9.10 we shal haue Pharaoh his captaines flie like grashoppers to feed vpon vs yea the liberty we haue in Christ the corruption of our hearts will labour to inuert to voluptuousnes the sweetnes we taste in his word Gal. 5.13 the vanity of our minds will endeuor to ouercast with drowsines Act. 20.9 the faith which we ground on his promises Gen. 3.4 the subtilty of the serpent will seeke to vndermine by doubtfulnes the conscience we make to offend the lusts of our flesh will contend for to couer with hypocrisy the detestatiō we haue of sin the concupiscence of our eies wil striue to out-reach with profanenesse the interest we haue to heauen the pride of our liues will perswade vs to exchange for trifles Gen. 25.30 With which temptations we may not be dismaied for where the siege is layd there is watchfulnesse to withstand but where no feare of the enemy is there the weapon rusteth and feeling a continuance of this contention between the law of the flesh and the spirit of life wee may bee assured that the seed of grace giuen vs from aboue which first drew vs into fight with our vncleannesse is well growen and that imputing the first thought of our peace to the loue of God Iohn 3.16 the full accomplishment of it to the death of Christ and the alone messenger and perswader of it to the holy Ghost and knitting the whole power of the worke the mercy in our preseruation the glory in our victorie to the arme and action of the almighty we shall haue our corruptions as it were closed in our hands and the pride of our resistance so abated in our liues as sinne shall but droupingly be seene in vs and mortality that cannot bee priuiledged with perfection shall yet be beautified with sanctification in such measure as we shall walke heere but as dispatcht from heauen on our Lords message to giue the sonnes of men a paterne of good life to forewarne them of their woes 〈◊〉 7. 〈◊〉 28.20 by bounding our desires within Iacobs compas the presence of the Lord to guide vs that we doe not stray his prouidence to feed vs that we do not starue and his bounty to cloth vs that we do not perish On the otherside so tender are our thoughts and so iealous our meditations of the loue of God Io◠6.4 as we are stricken with a trembling distrust to haue lost the starre of our direction and comfort in Christ when wee see our selues exposed to the shame of the world and the winds still to beate on our rudders where the wicked saile away proudly in a set calme our houses to be inclosed with snares when theirs are peaceable without feare and our liues to be bound vp in sorow Iob 21.24 when their brests as Iob speaketh are full of milke and their bones of marrow And when the apprehension of this feare hath taken such hold of our flesh as we thinke our selues smitten in displeasure and the tree of our hope to bee torne downe in wrath wee then wrastle with sinne as if the steps of our strength were restrained and looke vpon death as the Iailer that commits vs to the graue as a dungeon Hobeit euen in this doth the Lord reach forth a most approued cordiall to remoue the faintnesse of our hearts for hauing accesse into his sanctuary through the vnion communion we haue with Christ the vncleanues of our birth being wiped away in the sanctification of his nature our transgression remoued in his innocency our rebellion discharged in his obedience and the vtmost farthing paid in his sufferings and hauing the image of God we lost in Adam not renewed onely but a fairer and deeper stamp thereof engrauen and set vpon vs it being not now in our power to listen any more to the counsel of the flesh Christ bearing our names before him as his brest-plate and our bodies with him as members whereof he is head and hauing this written in the tables of our heart by the finger of no forgerer but of that comforter was sent from heauen and testified by ourselues in the pietie of our religion and purity of conuersation setting saluation before vs as a binding benefite euen to the losse of our souls to venture for the Lords glory Rom. 8.33 we may in a Christian resolution giue challenge at the gates of hell that nothing can be charged vpon vs as a debt and therefore nothing can light vpon vs as a punishment Wherefore if the Lord doe cast his cloudy countenance vpon vs it is that we should watch against the weaknesse of the flesh Mat. 16.41 which is then readiest to sleepe when temptation is nearest and yet if the streame of temptation cary vs into some sin from thence we slip into some shame in his compassion he cureth vs and yet in kindnesse doth correct vs. If he mingle our bread with care and lodge vs in the bed of darknes discomfort it is to weane vs from the flesh pots of Egypt and to aduance vs in the way to Canaan yet being driuen to any strait or exigent in this wildernes rather then we shall want it shall raine Manna Exod. 26.4 27.6 rather then we shall thirst the rocke shal yeeld vs water yea though the wicked be like the bramble who in confidence of their shadow dare chalenge to be kings ouer the trees of the forrest and our selues like sheepe Iudg. 9.15 who in simplicity grazing vpon the mountaines are either fleeced of the shearer when we are growne in wooll or snatched vp by the butcher when we are growen in flesh yet when death hath made vs both euen with the earth the graue shal be to vs a fold till our shepheard come and to them a shambles till the destroier of their soules shall haue receiued an endles commission to torment them What cause then haue we to shut our gates against the gasps of death or like trembling leaues to entertaine the gale or blast of sicknes which doth
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
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
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
Psal 58.6 and Psal 59.6 So Paul calleth false teachers dogges snarling against the preaching of the truth sometime they are called swine to disgrace the filthinesse of mans nature sometime for their cruelty to Beares robbed of their whelpes sometimes for their boldnesse to Wolues as Mat. 10. Christ saith I send you as sheepe among Wolues which vers 16. he expounds to be among men sometime to Buls Psalm 22. The fat Buls of Basan seeke to deuoure me sometime to wild Boares as Dauid praieth O Lord set a hedge before thy vineyard for feare of wild Boares Psal 80.13 they are so full of rage sometime for the subtilty they are tearmed Foxes as Christ saith Gord that Fox speaking of Herod that I will preach to day and to morrow Luk. 13.32 sometime to horse-leaches Prou. 30.15 which haue two daughters that crie bring bring they are so full of cruelty so Psal 22. those that persecute and afflict the Church are called Vnicornes and heere the Pharisees are named Vipers that would eate and deuoure the Church and yet they would come to heare which made their sinne so much the heauier that they would come to so holy a place with so vnholy harts Thus doâ—â— sinne strangely change vs and thus are men when the Lord hâ—â—â— giuen them ouer that they haue not the property of one beak but of all beasts for they are as malicious as Apes as enuious as Serpents and as venimous as Adders and yet they dare come and state the Lord in the face in his congregation hauing neuer communed with their hearts before This is that the Lord complaineth of Ier. 7.9 Will you steale and commit adultery auburne incense vnto Baal and come and stand before me in this house where my name is called vpon Nay the Lord abhorreth all such manner of worship and sacrifice as himselfe protesteth Esa 66. The sacrifice of a sheepe in this sort I esteeme as the bloud of a mâ—â— For though the meanes to auoid the wrath to come be by conming to Gods ordinance of preaching yet to come with a pharisaicall heart doth but increase the vengeance and hasten thy destruction Now for the instruction Bring foorth therefore fruits c. Marke how plainly and precisely Iohn doth stand vpon an open declaration of repentance by amendement of life for euery one may say he meaneth well which if he doe he will not be ashamed to bring it foorth So as if we will be trees of righteousnesse engrafted into Christ we must shew foorth the fruits and not the leaues of righteousnesse by the operation of his spirit for thou canst not be one flesh with a harlot and one spirit with the Lord Iesus 1. Cor. 6. and charitie ought not to make mee beleeue him to be Christs sheepe that heareth not his voice So as marke that the Lord measureth the flowre of our hearts by the fruit of our lips for Out of the abundance of the heart the mouth speaketh and men may see our hearts through our hands Since then the Lord requireth that wee should approoue our faith to men and manifest our reconciliation with God in heauen by the works of loue shewed to men on earth let vs weigh our steppes that they may be straight watch ouer our words that they may be gracious passe nothing through our fingers that shall be entangled with the hurt of our neighbour but measure out our actions by the rule and square of religious loue And say not with your selues c. This is the second point before deliuered namely the godlie and graue exhortation Iohn made vnto these false hearted Pharisees and Sadduces containing two parts first what they should do Amend their liues Secondly what they should not doe that they should not presume vpon the externall priuiledge they had of being circumcised as the children of Abraham For this was the error of their iudgement that the whole seed of Abraham by generation of the flesh were within the couenant of grace to be saued And this is the obiection implied and answered by S. Paul Rom. 9.6.7 namely that if the Iewes were cast away then the word of the Lord was fallen away because it is said I will be thy God and the God of thy seed for euer which is confuted there by the Apostle by a distinction of a double seed There is an Israel in the couenant and an Israel out of the couenant So as there is a double election in the house of Israel first generall that all that came of the loines of Abraham should haue this dignity to be accounted within the couenant to partake of the word and seale of circumcision The second is a speciall election out of the former that out of the seed of Abraham one seed onely should be saued as it is Malach. 1.2 Is not Esau Iacobs brother yet haue I hated Esau and loued Iacob Whereby appeareth there is a speciall election out of the generall so as the grace of the couenant was offered to all Israel and all Israel differed from the vncircumcised nations yet the promise was effectuall onely in the elect Whereupon gather that if these Pharisees had not beene blinded and bereaued of the spirit of truth they would neuer haue stood vpon any externall priuiledge for the promise being made indefinitely had beene fulfilled if ten onely had beene saued for the Scripture goeth onely thus farre I will be the God of thy seed not of all thy seed And this the Apostle proueth in the place before thus If all the Iewes were within the compasse of the promise and the couenant of grace by vertue of the outward seale of cutting the foreskin of the flesh then it was necessary the first borne should bee and that he might challenge this assoone as any to be saued But this was not so for in Ismael the eldest was not the promise but in Isaac shall thy seed be called so as God declared his purpose by distinguishing them at first when the couenant was but new made while Abraham himselfe liued and when he had but two sonnes And lest this particular example might bee excepted against by reason of the disparagement in their birth Israel being borne of the bond-woman Take saith the Apostle Esau borne of the same wombe begot of the same father yea borne at the same time almost and if there were any prerogatiue it was Esaus for he was eldest both of them circumcised yet did not the promise pertaine to Esau as is proued by two testimonies of Scripture Gen. 25 23. The elder shall serue the yonger and Mal. 1.2 I haue loued Iacob and hated Esau his seruitude in the flesh being ioyned with the hatred of God vpon his soule So as the difference betweene the children of Abraham according to the flesh onely and according to the flesh and spirit also standeth in these two things first in Gods secret purpose whom to glorifie and whom to reiect secondly in the effects of faith and
subtilties as it will be hard to keepe him out Whereas God doth this to exercise his seruants in praier and to make them more diligent in searching and not that we should turne it to a matter of security and idlenesse these men not being so deuout as they that worship the Sunne and Moone Reu. 12.4 for they haue some conscience We must know that Sathan is able to pull starres from heauen as it is in the Reuelation and hee doth not alwaies speake with the mouth of a Dragon therefore in these perplexities wee must approch to God Mat. 7.8 whose promise we haue Seeke and ye shall finde knocke and it shall be opened and Iohn 7.17 if any man haue an honest heart and good inclination to liue well I will shew him saith Christ from whence my doctrine is And the Lord hath promised to be a Schoole-master to the humble they being not prepossessed with preiudice and he will giue plentifully and neuer vpbraid O most bountifull inuitation of our gracious God whereby wee may bee assured that asking the truth hee will not giue error Luke 11.12 and desiring to be conducted in the right way he will not leade vs into by-paths no more then asking bread hee will giue vs a Scorpion but he will vphold vs in the most dangerous temptations whereas others hauing no desire at least in a single affection for their malice and preiudice may be iustly damned 1. Thess 2.16 But what shall we doe shall we make them like waxe flexible to euery impression or like bels tuneable to the eares of the heater What resolution is there for the conscience the text cannot speake It is written saith Christ It is written saith the diuell if they be written they are both true and must needs be contrary being cited by enemies We answer it is true the letter printed cannot speake and they that writ it are in heauen The Church therefore hath prouided certaine meanes whereby a man not preiudicate may know the truth which bee sixe first praier with Dauid that the Lord would open our vnderstandings and shew vs the light of his statutes Psal 25.12 and the way that wee may choose whereby our steps may be assured Secondly wee must vnderstand the words of the place in the originall tongue of the old Testament in the Hebrew of the new in the Greeke for this was the instrument sanctified to that purpose Thirdly we must consider the words what they be by themselues and what they bee together ioyned with others whether they bee to bee taken properly or figuratiuely which shall bee knowen if either they be not proportionable to the analogie and rule of faith or not agreeing with the circumstance of the place Fourthly to examine the drift of the place what went before and what followeth as Christ to one asking him how hee should get eternall life answered by keeping the commandements Luk. 18 2â— not meaning thereby that wee must come to it by our workes as the Papists gather Luke 10.26.29 but he speaking to one that iustified himselfe by keeping the Law spake after that sort to shew him his wound namely that that was not the way vnlesse he fulfilled all Fiftly by comparing and conferring of places one with another the true sense of the Scripture against the Scripture abused as Christ in this place doth and as else-where Loue couereth the multitude of â—â—nes 1. Pet. 4.8 conferre with this Prou. 10.12 Hatred stirreth â—peontention but loue couereth all trespasses loue being taken â—or the loue of men whereby things are qualified and the best made of the worst and not for couering of sinnes before God â—s the Papists would haue it but inding it before men So Aâ—raham was iustified by faith faith Paul Rom. 4.3 by works saith â—ames chapt 2.21 Saint Iames dealing with them that denied â—orks altogether S. Paul with them that stood too much vpon â—â—em the one speaking how aman might approue himselfe before men to be iustified the other how men are iustified before God Sixthly approue of no interpretation nor accept of any scripture which is not proportionable to the analogy and agreeable to the rule of faith which is threefold first the tenne commandements secondly the Lords praier thirdly the Creed of the Apostles As when it is said This bread is my body I must not take it for the very substantiall body of Christ as it was on earth because it is against my Creed which teacheth me to beleeue he is in heauen Againe if we eate him in the bread flesh and bone it crosseth a commandement Thou shalt not kill for it is cruelty so to rend his flesh betweene our teeth Oh but how shall vnlearned men doe this Let vs know that God is the teacher of the vnlearned and he wil not giue a stone if we aske food but he will instruct the humble and in compassion will bring them foorth of darknesse if they will confer with the learned as the Eunuch did with Philip Act. 8.31 and if they will frequent the word preached with the same hearts that the men of Beroea did heare Pauls sermons Act. 17.10 comparing then with the verity of the word written For the second how truely Sathan applied the Scripture he brought the place is taken out of Psal 91.11 and though his purpose was to abuse Christ hauing no promise of protection going out of his waies yet in this he saith truely that hee applied the pomise especially to Christ the naturall Sonne of God though it extend to all the faithfull for Christ is that ladder of Iacob Gen. 28.12 whereupon the Angels ascended and descended and so much did he himselfe tell Nathaniel of 1. Iohn 51. that he should see the Angels ascend and descend vpon the sonne of man for they are seruiceable properly to him as the sonne of God and of him it is principally true that the Angels do attendeâ— for though they serue vs it is but for his sake not that they are inferior to vs in themselues but God hauing for his sonnes sake made vs heires of glory and Christ vouchsafing vs to bee companions with him in his kingdome they minister vnto vs and by that ladder doe descend vnto vs hauing of our selues nothing Further note that the diuell doth know that Christ and 〈◊〉 Gods children must haue sufficient security from God thâ—â— walking in their calling and in the waies prescribed them they shall be guided by the prouidence of the most high which is our comfort that neither the pestilence that walketh by night Psal 91.5.6 nor the arrowes that flie by day neither the dragon nor the aspe the open furious nor the secret malicious tyrant shall once hurt vs for Sathan knowes and doth heere testifie that we dwell in the secret of the Highest and vnder his shadow that shall shelter vs from stormy blasts and boiling heate and no more shall wee need to feare Gen. 11.4 then did the heauens when
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
to God but not to our selues A miserable euasion of a sottish distinctioâ—â—â— for the scope of Christ is in that place to proue from the lesse to the greater negatiuely that if such seruants whose life and death were in their masters hands as bond-men were in those times doing their duties and seruice neuer so well cannot deserue so much as thankes at their masters hands much lesse that they should emancipate and set themselues free and much lesse to be their masters heires then much lesse since there is no comparison betweene God in heauen and man on earth can we deserue at the hands of God lying in the vncleannesse of our first birth and ouergrowne with sinnes as we haue growne in yeeres to be sanctified by his spirit in this life and glorified by himselfe in the life to come for there is no bond-man so inthralled to his master as we are to God euen in respect of our first creation when we caried the glory of his image in our face and had as it were the crowne of innocency set vpon our heads and yet we wilfully ran from him to our shame till he returned vs againe in his loue so as now all that we doe is duty and not desert and why should he receiue thanks that doth but what we ought Yea say the Papists but yet we deserue something because we are not vnprofitable to our selues Absurd for what master will thinke himselfe beholden to that seruant who by his seruice only inricheth himselfe and bringeth no commodity to his master And yet by the meaning of the Papists because we get something vnder God and by his seruice God must be indebted to vs. But heereupon we say that true it is we are not vnprofitable to our selues for in Christ not onely the person but the worke also is accepted and the person onely in respect he is adopted and this adoption is onely in Christ but yet so as we neuer haue God beholden to vs. Therefore when he saith Come good seruant and faithfull Mat. 25.21 enter into thy masters ioy it is true that the Lord doth recompence the vsing of our talents well but this is so farre as we are iustified and are his sons so as first he loueth the person and then the worke and if he did not accept the iustification of the person he would disauow the worke but being his chldren though we are farre from doing that we ought yet as a kind and louing father he accepteth it pleasingly ROM chap. 8. vers 15. verse 15 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie Abba Father IN this verse and that which followeth the Apostle doth confirme that hee set downe before namely that wee are intitled to eternall life by inheritance and to confirme and ratifie that vnto vs wee haue this priuiledge to bee Gods sonnes and so heires of heauen The arguments he vseth be two first ye haue receiued that spirit whereby God doth witnesse that he doth accept you as his children in his naturall Sonne Christ Iesus And to proue we haue this spirit of a doption he doth it by the contrary for saith he like bond-slaues ye do not now feare the ghastly looks of the tormenter nor yee haue not now that hellish horrour and fearefull apprehension of Gods iudgements wherby Sathan vseth to whip mens consciences nor ye haue not that loud alarme of the killing law sounding in your eares and seizing vpon your soules to affright you Secondly in the verse following he proueth it by a double testimony first of Gods spirit which witnesseth this vnto vs and which were blasphemy to thinke it could suggest false things and secondly by our owne spirit which may assure our selues of it by our godly and holy conuersation By the spirit of bondage in this place is meant the holy Ghost who by the instrument of the killing letter that is the law doth propose and set downe such a condition of obedience to which we are obliged and bound by our creation and yet are now vtterly disabled by our corruption to performe it so as it is impossible to be kept and yet ought to be kept and laieth such a burthen vpon vs as neither wee nor our first parents were euer able to beare since they declined from the estate wherein they were at first created Whereupon this spirit of God by this meanes setting the law before vs as a glasse wherein wee may behold our selues conumceth the conscience of the good not done and of the euill that is done thereby shewing that no flesh can by this be iustified before God and sheweth and setteth before our eies not only the sinne but the vengeance which the sinne drawes after it so as our conscience can not bee but grieuously wounded with that hellish horrour wee haue voluntarily made our selues subiect vnto Now on the contrary the spirit of adoption is that worke of the holy Ghost whereby the incomprehensible loue of God in his Sonne is powred into our hearts that hee doth auow and know vs for his children so farre as we are not now bond-men to feare the performance of that impossible condition proposed by the law but we are heereby assured that what the law commandeth this spirit will either enable vs to performe or dispence and beare with our imperfections in not doing it with that perfection it requireth and so by consequent we ascertaine our selues that wee are the sonnes of God The parts heerein to be obserued are two there being set downe an opposing of a double spirit of contrarie natures working contrarie effects according to their natures The effect of the first being a dreadfull and fearefull expectation of endlesse and hellish torments the effect of the other being a comfortable securitie and breeding a heauenly hope that wee shall bee blessed of the Lord out of which as out of a root springeth and ariseth chearefull obedience to God our Father the other inforcing vs only through feare to loue God as bondslaues Herein is questionable whether by this spirit of bondage here spoken of is meant the spirit of Sathan or the holy Ghost that should thus terrify and affright vs. But note it must be vnderstood of Gods spirit which is the author of working holy despaire and by consequent of terror and is an occasion of despaire in the wicked and this is as proper for the spirit of God as to offer the sweet comfort of Christs bitter passion vnto vs. For by this meanes and maner of terrifying it bringeth both the elect and the reprobate to despaire but to a diuers end For the elect in this sort that shewing it impossible and past our power to performe the law euen as impossible as to build a tower to the heauens or to remooue a promontorie with our finger it bringeth vs to a holy despaire in our selus in respect of our own deserts thereby driuing vs to seeke
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 self-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
proportion betweene the head and the members for wee shall bee carried vp into the highest heauens and wee shall stand before the throne viewing the glorious face of God and hauing the fruition of his blessed presence The greatnesse of this glorie howbeâ—â— it needeth rather meditation then explication yet something shall bee spoken of it that the vaile may bee taken from our eies that wee may sound and faddome in some sort the bottome of Christ his â—ole in his glorie which of our selues we cannot doe no more then the Iewes could into the ministery of Moses This place fitteth with that 2. Cor. 4.17 Our light affliction which is but for a moment bringeth vnto vs an euerlasting excellent weight of glory Where consider two things first that betweene these afflictions and that glory there is no comparison in the greatnesse it shall be a weight excellently excellent as the word signifieth whereas afflictions are but for a an houre Secondly the glory shall be more durable in respect of eternity whereas the other are but in this life onely For the first consider it in two degrees first the particular ioy euery child and man of God shall haue in his death and dissolution secondly the exceeding glory he shall be filled with when all things shall be perfect and God shall be all in all The first of these hath two parts first it containeth an absolute immunity and freedome from all infirmities of body and soule according as it is said All teares shall be wiped away for the body shall be free from labour care and such like and the soule shall be free from the suggestions of Sathan by couetousnesse and other corruptions wherewith the best and choisest of Gods seruants in this life are wonderfully assaulted Secondly the bodie sleeping in the earth the soule shall be absolutly sanctified from sinne and liue in the fauour of God so as there shall be added vnto vs a present entrance into the Lords ioy which none can comprehend but they that feele it Luk. 23.43 This in the Scripture is called the entrance into the Paradise of the Lord and Paul 2. Cor. 5.8 desireth to remoue out of the body that in his soule he might be with the Lord Iesus who resteth in such a place as hath in it whatsoeuer may moue either admiration or may giue contentation and is described Reuel 21.4 to be destitute of sorrow crying and paine and to haue the foundation of the wals thereof garnished with all manner of precious stones and to be lightned onely with the glory of God needing neither Sunne nor Moone It is also called Abrahams bosome Luk. 16.22 Ioh. 14.2 Reuel 19.9 the presence with the Lambe the gathering of vs into the companie of innumerable Angels and the mansion house of our Father The second degree of this glory is at the restitution of all things which the Apostle heere speaking of verf. 21. calleth the glorious liberty of the sonnes of God This standeth in two parts first in the resurrection of our bodies when they shall be made incorruptible and glorions and shall neede no naturall prouision nor maintenance for they shall shine as the Sunne and the Sunne shall then be seauentimes brighter then it is The second is that God shall be all in all that is the whole God-head shall immediatly raigne and the humanity of Christ shall more manifestly be subiected which is to the greater glory of it that his god head shall be so great for then there shall be no more office of Christ Iesus to procure any more good to his children but the benefit of the former shall continue for euer for then his enemies shall be all put downe and then the Sonne she ll resigne vp his kingdome to his Father that is all enemies being vanquished and that one enemy Death being abolished he shall raigne no more not that God raigneth not now for he raigneth in the person of his Sonne as Mediator but then his office shall end and he shall raigne onely as God For these are but the daies that the Lord Iesus doth woo vs and maketh loue to vs Reu. 19.7 but then shall the marriage be solemnized and for the better setting foorth of this with all magnificence and greatest state all creatures shal be restored that they may serue and attend at the celebrating of this feast Now for the second part that is the comparison of the glorie and afflictions in respect of continuance we see that no affliction lasteth but for the present but this glory is eternall Gods loue toward vs eternall before the world to predestinate vs eternall after the world to glorifie vs that as the first had no beginning so the last shall haue no end So as wee may consider of two eternities though to speake properly there is but one the first before the creation thesecond after the worlds dissolution Now betweene these two there is a certaine time for the world and a thousand yeeres in respect of eternity is but as one day nay as Moses saith Psal 90.4 A thousand yeeres are but as yesterday that is past 2. Pet. 3.8 So as counting the world fiue thousand yeeres it is but as the length of fiue daies past and of these fiue thousand yeeres what are fourescore which is a great age for any man to liue to and a farre greater time then euer any man was afflicted in It is not much more then a moment no way an hower and therefore these afflictions are no way comparable to the eternity of that glory wee shall haue heereafter not so much as a drop of water to the whole Sea or one graine to all the sand And yet we speake now as if a man should neuer but be afflicted euen from his cradle to his death liuing the full age of a man which neuer befell any In Esay 54.8 is shewed what seuenty yeeres be and by the accompt of the spirit of God himselfe they be but as the least minute for the Lord there saith For a moment in mine anger I hid my face from thee but with euerlasting mercy haue I had compassion on thee and this moment was seuenty yeeres for so long were the Iewes in captiuity Iâ—â— 25.12 So as affliction by this reckoning during the whole yeeres and life of man is but a moment and a great part of this moment is past before we can be said to suffer affliction for it is but a confused kind of paine that children sustaine and againe there was neuer any affliction so great but there was some either intermission or remission either the tormenter was wearied or the whip was wasted or they that were tormented died Now if the glory after our induring of these afflictions should last but so many millions of yeeres as there be starres in the heauens there might yet be some more and easier and equall comparison betweene them because at the last this glory should haue an end but it farre
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
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
when hee said Mine eies gush out teares because men dishonour thee O Lord and in another place he protesteth that he doth hate them with a perfect hatred that loue not the Lord and againe that no notorious and incorrigible sinner should dwell with him Now fiftly as wee must hate Gods enemies so must we loue his friends as 1. Ioh. 3.14 it is said We are translated from death to life because we loue the brethren Mat. 25.34 and Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Now who these brethren bee Christ setteth downe to be such as do the will of his father so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. And on the other side we must hate none in respect of his creation but in respect he peruerteth the vse of his creation for they beare the image of God which is louely but they deface and scratch it out to their owne damnation So as wee must hate not virum sed vitium the wickednesse of the man and not the wicked as he is a man Sixtly our loue of God must draw vs into the field for defence of his Maiestie for by this shall the master know his seruant loueth him if hee cannot digest to heare him euill spoken of yea by this shall it be knowne whether our way be to Canaan or no if we aske where it lieth in the wildernesse and if our bloud rise to heare Ierusalem euill spoken of and to heare the Lord who is the keeper of that citie reuiled and blasphemed Such were the spirits of Eliakim Shebnah and Ioan 2. King 18.37 that they rent their clothes when they heard Rabshakeh raile vpon the liuing God and Ezechiah when he heard it was grieued at it and spread himselfe before the Lord to call for a holy reuenge of that furie And so must euery true harted Christian esteeme the name and credit of God farre more tender then his owne and learne of Moses to be milde in ouerlooking an iniurie done to our selues Num. 12.3 Exod. 32.19 but to be iealous and zealous in recompencing seuen fold to them that teare in peeces the glorious name of the Lord Iesus Now we of that hath gone before must inferre the contrarie that is as all things worke for saluation to them that loue God so all things worke for damnation to them that hate him All which may be drawne and reduced into these two things first those that concerne this life secondly those that concerne the life to come and these may bee reduced into these foure First the graces of Gods spirit so much as they receiue of it is onely to make them vnexcusable for they shall surely perish though they be in the blade neere to ripenesse the reason is because when the holy Ghost hath giuen them as it were a purge to worke vpon them setting before them good and euill they not as weake stomached but as curst hearted doe cast it vp againe like beastly dogges Secondly the doctrine of saluation which hath this singular vertue to bruise and mollifie the flintie heart onely hardeneth theirs and maketh them rage like the dragon for Christ Iesus is but a rocke of offence vnto them preaching is but foolishnesse and the word a fauour of death vnto them and in the Sacraments they doe but crucifie Christ againe Thirdly the benefites of this life doe make them drunke that they can not see their miserie for in their fulnesse they doe neigh like horses and in their hearts they say there is no God they eate and drinke and rise vp to play making their life but as a May-game Fourthly the miseries of this life though therewith they bee sometime mollified as Esau was when be lost the blessing yet this is but like the iron put into the fire and so softned for a time but being taken out is made by that more hard then before Now for the reason why afflictions turne to the best to such as loue God it is because by his eternall purpose they are called to be saued so as the cause why God ordained some to the inheritance of his glorie was onely his purpose and pleasure that it should be so for Christ as Mediator is not the first cause of saluation For the Scripture saith So God loued the world Ioh. 3.16 that he gaue his Sonne whereby is euident and apparent that hee first loued it before he gaue his Sonne for first Gods purpose was to saue some this in time he executeth by creating man and woman in such estate as they might fall by their owne will hee nothing inforcing it nor compelling them thereunto Now when they were fallen then was there need of a reconciliation and now God bethinkes him of a Mediator so as in the order of causes the attonement which is in Christ must be after the fall for the foresight of the good or euill in a man is no cause for God either to saue or to damne any so as no man can determine the cause why God loued Iacob and hated Esau to be because of the goodnesse of the one and the wickednesse of the other and yet it is true that Esau was damned because hee was euill but why he was appointed to damnation rather then Iacob no cause can bee giuen but the Lords eternall and inuiolable purpose For otherwise Paul would neuer haue cried out Rom. 9.20 against the reason of man that he should not pleade with God who hath the power to forme the vessell after what fashion he pleaseth for if the foresight of good or euill had been the cause it had beene easily sounded and the Apostle would soone haue set it downe Hereupon we must gather an argument that saluation is meerely of mercie for whatsoeuer is the cause of the cause is the cause of the thing caused as the Sunne is the cause of the fruitfulnesse of the earth and God is the cause of the Sunne therefore God is the cause of the fruitfulnesse of the earth so through the righteousnesse of Christ we are all saued but Christ is made righteous meerely of the Lord therefore of the Lord we are all saued But this is to be vnderstood of God as of the first cause not as of the neerest cause So that to conclude this point euery man may giue a reason of his saluation namely because he is beloued in Christ but why hee was apappointed to be beloued in Christ no man is able to assigne or set downe a reason but wee must all bow in humilitie and resort onely to the purpose of God heere spoken of by the Apostle ROM chap. 8. vers 29. verse 29 For those which he knew before he also predestinate to bee made like to the image of his Sonne that he might be the first borne among many brethren THe Apostle heere proceedeth to proue that all things euen afflictions worke for the best to
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
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
present euen as the time of our life is for Gods children most bee like the rod of the Almond tree spoken of Ierem. 1.11 which in those countries where it groweth is the first that blossometh yea we must not onely giue the first fruits as vnder the law but euen all the fruits of our liues to the Lord for God often punisheth the want of his fear in our youth with the want of wisedome in our age if our godlines be not present he oftentimes cutteth vs off before we can see the time to come Neither yet must we thinke it sufficient to cherish godlinesse in our hearts no not in our chambers but it must be as a light set vpon a hill that not onely Gods children may see it for their direction but that euen the world may see it for their condemnation as Christ saith to his disciples I haue sent you to walke in the midst of a froward and crooked generation yet must they walke still for by this open profession of godlinesse we shew whose liuerie we weare and that we are not ashamed of the crosse nor abashed at it Howbeit this course of godlinesse which we must liue in is no more nor no lesse then an absolute resignation and giuing vp of all things in respect of God which standeth in three things first in giuing vp our reason secondly in denying our affections thirdly in framing our mind to a moderation in what estate the Lord shall set vs in For the first wee must resigne vp our reason to religion in two respects first for that it is an incomprehensible mysterie which is vnsearchable secondly for that the ignominie thereof is vnsufferable in our reason as to thinke that he is blessed that is hungrie they vnhappie that bee rich and that the Lords correction is loue For the second which is the giuing vp of our affections it will teach vs so to walke and so to deale as in the presence of God it will make vs plough vp those furrowes of pride and vaine-glorie which lie so deepe in our hearts and when by the instigation of our affections we are mooued to riot or voluptuousnesse it will make vs abstaine because we haue giuen our selues to God For the third to haue a willingnesse to suffer what the Lord sendeth will make vs resigne vp those inordinate cares of getting wherewith wee are oftentimes perplexed and to content our selues with that portion the Lord hath shared out vnto vs so as by religion and a godly life we shall learne to say with Dauid O Lord thou hast done it therefore I hold my peace and not only to beare an outward contentment in worldly things but euen in all calamities to rest vpon the mercifull hand of God IAMES chap. 2. vers 20.21 verse 20 But wilt thou vnderstand O thou vaine man that the faith which is without works is dead verse 21 Was not Abraham our father instified through workes when he offered Isaac his sonne vpon the altar THe word of God hath two parts in it first it is a word of wisedome secondly it is a word of knowledge by knowledge to reforme the iudgement and to conuince the conscience by wisdome to perswade the affections to the obedience of that we haue truly learned Saint Iames here indeuoreth to perswade that none could be saued without works and he proueth it by a double example of Abraham and of Rahab Wilt thou vnderstand c. as if he should say If that set downe before cannot sufficiently take root to affect thee and to perswade thee that without the workes of a holy life thy faith is no better then a diuels faith take this example of Abraham for all thou wilt grant that Abraham was an excellent person and had true faith and that the couenant was so made with him that none should be saued vnlesse they were of his seed either according to the flesh and spirit or at least according to the spirit And since the couenant was made with him and he was saued by faith so must all we be saued by his faith that is by a faith of the same kind that his was for there is but one faith though there be diuers measures of it Now Abraham had an approued faith as it is proued by this one act and worke of his for all because it was the principallest of all in that he staied not nor demurred vpon the Lords commandement in offering vp his fonne the greatest worke that euer flesh and bloud did except his that was more then flesh and blood namely Christ And because the Iesuits as hardened enemies against the truth haue strangely peruerted this place we must vnderstand a difference betweene these speeches Faith without workes is dead and Faith that is without workes is dead for by the first speech may bee thought that works giue life to faith which is most false but the second speech is true workes being a necessarie consequent of faith and an infallible signe that faith hath gone before euen as in these speeches to say The body is dead without breathing and the body that is without breathing is dead for if wee affirme and attribute the cause of life to breathing it is false for the soule is the cause of life in the body but the other speech is true for the body that hath no breath in it is deadâ— and where breath is it is a signe there is life So to say the tree that is without fruit is dead is true but not to say the tree without fruit is dead for the tree that standeth in the ground is not fruitfull we may well say is dead at the root but when the sap lieth at the root we may well say there is life in the tree though there be no fruit on the branches Now the aduersaries argue thus No dead faith can iustifie faith without workes is dead therefore no faith can iustifie without workes as if they should say Christ Iesus neuer raised vp himselfe without his humanity therefore his humanity helped in raising vp his flesh which is most blasphemous Howbeit Christ separated from his humanity was neuer raised vp this is must true So they in their former argument referre iustification to workes which is most false but if they had concluded therfore faith that is without workes cannot iustifie they had done well for thereby had been proued that works had been inseparable from faith but not that they concurre for faith is alone euer in iustifying but neuer alone in the person iustified euen as the eye alone of all the parts of the bodie doth see but the eye that is alone separate from the other parts of the body doth not sece at all but is a dead eye Was not Abraham c. Heere consider two points first in what sense this is true secondly why this worke aboue the rest is commended and registred for a proofe of Abrahams faith The words heere set downe are directly contrary to the
his innocencie wherein he was created and therefore now since the Lord recouered vs being lost he hath more care of vs then to trust vs with the cariage of our owne righteousnesse and therfore hath committed it to him whose loue faileth vs not and of whose abundance euery of vs are filled Now this the Iesuites doe greatly scorne and call it a new no righteousnesse if we be not iust in our owne persons and they say that God cannot be iust if he make a man iust through the righteousnesse of another and not in himselfe Take heed say they of the glosse of the Caluinists who hold that our righteousnesse is a thing onely inherent in Christ which is a fantastical imputatiue new no righteousnesse whereby we conceiue that to be in vs which cannot bee found in vs and they say the Iesuites count it more to Gods honor to take him to be iust that is not so then for God to make him iust through his grace that was wicked Further the Iesuites say that God at first iustifieth meerely by grace but after so qualifieth a man as after his conuersion he hath righteousnesse inherent in him and so not imputed and this is mans righteousnesse because it is in man but Gods righteousnesse because it commeth from God To this we answer and agree that God iustifieth the wicked but it is blasphemie to say that hee iustifieth the wicked continuing wicked and we hold that wee are made iust through the obedienceof Christ communicated to vs and as Christ for vs was made sinne who of himselfe had no sin so we in Christ are made righteous being of our selues vniust And wheras they say that God after a mans conuersion doth qualifie him with some habituall matter whereby he is in himselfe iust before God we say that he iustifieth no man but after his calling when he giueth him the spirit of regeneration whereby he is chaunged in his affections and reformed in his life which is as water where bloud hath gone before by bloud to cleare him from the guiltinesse and by water to cleanse him from the filthinesse of his sinne so as we say he is not wicked after his calling 1. Ioh. 5.6 but God then maketh him partaker of the first fruites of the spirit witnesse his conuersation and by this effect he is declared to be iustified in the bloud of Christ Yea but say the Iesuites your opinion cannot be sound since righteousnesse giueth a denomination that such a man is righteous before God and it is such a qualitie as a man cannot be said to be iust in the iustice of another no more then to liue by another mans health Now this is true of formall qualities but not of iudiciall imputation for as a payment made by another dischargeth the obligation and maketh the principall partie no debter so the iustice of God being satisfied in the death of Christ wee are freed from that penaltie we had incurred and acquitted of that debt we did owe which we should haue paied had not Christ done it Hereupon the righteousnesse of Christ is called a garment which we haue not by birth but as a thing that commeth from without so as the righteousnesse of Christ confisting in the couering of our nakednesse as a garment prooueth that that whereby we are imputed righteous is not a thing abiding in vs but a thing laied vpon vs in the loue of Christ Yea but say the Iesuites what iustice is this in God to accompt a man righteous in anothers righteousnesse or to account him a sinner that had no sinne True it is it is another mans righteousnes if we speake of the inherencie but yet our righteousnesse and not his onely as he is our person our Christ and our Sauiour Ioh. 17.23 and it is ours since wee haue him whose it is and this maintaineth Gods iustice to punish Christ in our person and to iustifie vs in his in respect that he is in vs and we in him and so doth he neither punish the innocent nor iustifie the wicked And for this cause it is said that we are flesh of his flesh Ephes 5.30 and bone of his bone which must not be vnderstood of any incarnation grosse naturall coalition and mixture of his flesh and ours for then the reprobate should haue this righteousnesse aswell as the elect But as it is said in mariage man and wife are but one flesh not meaning thereby any coniunction of natures but still they remaine seuerall but onely because by couenant and promise they are to separate their bodies one for another so is it to be vnderstood not that we with Christ are conioyned in substance but yet more nearely conioyned then any naturall or artificiall vnion and more truely but yet spiritually then the husband is to the wife the members to the body the branch to the tree or the meat to the body that it nourisheth which must alwaies bee taken mystically And in this respect when wee know that Christ is truely ours that God giueth life and this life is in the Sonne and this Sonne is in vs it followeth that wee are not saued by his righteousnesse but by our owne his person being made one person with vs not really in substance but spiritually and yet not subiect to fantasie onely for wee are indeed in Christ and not partakers of his spirit onely but of his flesh also according to that of Christ Iohn 6.50 Vnlesse ye eat my flesh and drinke my bloud yee haue no life in you not that wee eat the verie flesh of Christ with our mouth but leauing the grossenesse of substance we do truly feed on him by faith spiritually and we are made not onely partakers of his benefites but of Christ himselfe as it is said He that hath the Sonne hath life not the benefits of his life but life it selfe so as we are ingrafted not into Christ his death but into Christ himselfe and Christ dwelleth in vs as himselfe speaketh Iohn 6.56 And wee are made not one soule with Christ in desire nor called spirituall because we are ioyned to him in spirit for wee are ioyned to him in bodie allso yet is it called spirituall because it is wrought by the power of the holy Ghost by faith in this life and in the life to come by the very aspect and beholding of God and the irradiation of the blessed Trinity And although we are not able to conceiue and vnderstand this it is no maruell for it is a great mystery a mystery of all mysteries surpassing the excellency of an Angels conceipt only adore it and beleeue it and labour not to compasse it by the weaknesse of thine vnderstanding which shall neuer be truly vnderstood till we see God face to face Heere may be demanded how Abraham could bee one flesh with Christ seeing that he died long before Christ was borne Notwithstanding this be so yet Abraham and all the rest of the Fathers through their