pulchra terra sed pulchrior qui fecit illa the heauen and earth are beautifull but more beautifull is he who made them and therefore as oft as any good in the creature beginneth to steale our heart after it let vs in our affection goe vp to the Creator considering that the Lord hath not made these beautifull or profitable creatures that we should go a whooring after them but that by them as steps we should climbe vp to him that made them and rest in him The second cause that may breed the loue of God in vs if 2 Because hee hath first loued vs. we meditate vpon it is that the Lord hath first loued vs In 〈◊〉 eâ—m sâ—d non praeuentmus we haue found him but wee did not preuent him we know him now but were first known of him he sound vs first and that euen when wee were enemies vnto him dilexit non existentes into resistentes he loued Bernard vs when we were not yea when wee were rebels against him and shall we not now being reconciled by the death of his sonne endeauour to loue him againe Thirdly the Lord by his continuall gifts hath testified his 3 He hath declared his loue by innumerable gifts already giuen vs. loue to vs he hath not beene vnto vs as a wildernesse or as a land of darknesse if wee will remember and tell what the Lord hath done to our soule we shal finde we are ouercome with the multitude of his mercies there is none that hath deserued the loue of our hearts comparable to the Lord. If our loue be free let vs set it vpon him who is most worthy to be loued and if it be veniall let vs also giue it vnto him who hath giuen vs most for it And fourthly it shall waken in vs the loue of God if wee 4 Hee hath yet greater things which he hath prepared for vs to giue vs. consider in our hearts what great things the Lord hath promised to giue vnto vs euen such as the eye hath not seene and the eare hath neuer heard life without death youth without age light vvithout darknesse ioy without sadnesse a kingdome vvithout a change and in a vvord he shall then Aug. de ciuit dei l. 10. c. 18 Our loue to God must be tryed by the effects thereof giue vs a blessed life non de his quae condidit sed de seipso not of those things which he hath made but of himselfe But to returne to our former purpose that we may know whether this holy loue be created in our hearts by the spirit of grace or no wee must try it by the fruits and effects of loue whereof now it shall content vs to touch a few First 1 Property of Loue it longs to obtaine that which is beloued it is the nature of Loue that it earnestly desires and seekes to obtaine that which is beloued Hereby shalt thou know vvhether thy affection of loue be ordered by Christ or remaine as yet disordered by Sathan The affection which Christ hath sanctified vvill follow vpward seeking to be there where he is Euery thing naturally returnes to the owne original as the waters goe downe to the deepe from whence they came so carnall loue powred out like water returnes to Sathan who begat it and carries miserable man captiued with it downward to the bottomlesse pit but holy loue being as a sparke of heauenly fire kindled in our hearts by the holy Ghost ascends continually and rauishes vs vpward toward the Lord from whom it came not suffering vs to rest till we enioy him Let this then be the first tryall of our loue if we vse carefully Wee loue not God if wee vse not the exercises of the word and prayer seeing by them onely we haue familiaritie with God vpon earth Psal 110. 97. Psal 26. 8. Psal 27. 2. those holy meanes by which we keepe and entertaine familiaritie with our God it is an argument that wee loue him and what other meanes is there by which man vpon earth is familiar with God but the exercises of the word and prayer Godly Dauid who protests in some places that he loued the Lord prooues it in other by the like of these reasons O how loue I thy law it is my meditation continually and againe I haue loued the habitation of thine house and the place where thine honour dâ—â—els One thing haue I desired of the Lord that I may dwell in the house of my God all the dayes of my life to behold the beauty of the Lord and to visit his holy temple As this doth serue for the comfort of those who delight in the exercise of the word and prayer so doth it serue for the conuiction of those to whom any other place is more amiable than the tabernacles of God an euident proofe they haue not the loue of God because they neglect the meanes euen when they are offered by which familiar accesse is gotten vnto the Lord. And againe because the sight we haue of God in this life Wee loue not God if we long not to be with him in heauen wher he shews his most familiar presence is but through a vaile and the tast wee get of his goodnesse is but in part and that in the life to come the Lord will fully embrace vs in the armes of his mercy and kisse vs for euer with the kisses of his mouth therefore is it that the soule which vnfainedly loues the Lord cannot rest content with that familiaritie vvhich by the Word and Prayer it hath with GOD in this life but doth long most earnestly to be with the Lord vvhere shee knoweth that in a more excellent manner shee shall embrace him whereof proceedeth these and such like complaints As the Hart brayeth for the Psal 42. 1. riuers of water so panteth my soule after thee O God O when shall I come and appeare before the presence of my God My Psal 143. Phillip 1. Soule desireth after thee as the thirstie land For I would be dissolued and be with the Lord Therefore come euen so come Reuel 22. Lord Iesus But alas here are vvee taken in our sinnes thou sayest How by this tryal it is found that many are void of the loue of God thou louest the Lord but how is it then that thou longest not to see him neyther desirest thou to be with him yea a small appearance of the day of death or mention of the day of iudgement doth terrifie and afray thee where as otherwise if thou didst loue him they would be ioyfull dayes vnto thee seeing in the one wee goe to him and in the other he commeth to vs to gather vs and take vs thether where he is Surely those men who contenting themselues vvith the gifts of God in this life thinke not long to enioy himselfe are but like an adulterous woman who if so be she possesse the goods of her husband regards not albeit shee
which our immortall husband Iesus Christ hath prouided for vs to sustaine vs that we saint not through our manifold tentations that compasse vs in this barren wildernesse We come then to the first part of the Chapter wherein Subdiuision of the first part the Apostle keepes this order First he sets downe a generall proposition of comfort belonging to the iustified man Secondly he subioynes a confirmation thereof Thirdly he explanes his reason of confirmation and fourthly applies it first by commination of them who walke after the flesh secondly by consolation of the godly against the remanents of the flesh thirdly by exhortation of both not to walke after the flesh In the proposition againe set downe Verse 1. first he points at the comfort Now then there is no 1 Proposition condemnation secondly he sets downe a limitation restrayning this comfort to them who are in Christ thirdly hee subioynes a clearer declaration of those persons who are in Christ to wit they walk not after the flesh but after the spirit Verse 1. Now then This is a relatiue to his former discourse Coherence of this Chapter with the former and is as I haue said a Conclusion inferred vpon that which goeth before Seeing we are iustified by Faith in Iesus Christ and are now no more vnder the Law but vnder Grace seeing we are buried with Christ by Baptisme into his death that like as he was raised from the dead by the glory of his Father so we also should walke in newnesse of life hauing receiued that spirit of Christ whereby wee fight against the Law of sinne in our members which rebelleth against the Law of our minde seeing it is so we may be sure that the remanent power of sinne in vs shall neuer be able to condemne vs. We see then that these words containe the Apostles glorying The Apostles former lamentation turned into a triumph against the remanents of sinne the sense whereof in the end of the last Chapter made him burst out into a pittifull lamentation and cry O miserable man who will deliuer me from the body of this death but now considering the certaintie of his deliuerance by Iesus Christ he reioyceth and triumpheth Wherein for our first lesson we marke the diuersitie of dispositions to which the Children of God are subiect in this life somtime so full of comfort that they can not containe themselues but must needs breake forth into glorious reioycings at other times so far deiected in mind that their ioy is turned into mourning and this ariseth in them from the variable change of their sight and feeling The Disciples on mount Tabor seeing the bright shining glorie of Christ were rauished with ioy but incontinent Math. 17. 2. when the cloud ouershadowes them they become afraid If the Lord let vs feele his mercies wee are aliue but if hee hide his face and set our sinnes in order before vs wee are Psal 50. 21. sore troubled As the troubles we haue in this life are not without comforts Blessed be God the Father of our Lord 2. Cor. 1. 3. Iesus the Father of mercies and God of all comfort who comforts 1. Pet. 1. 3. vs in all our tribulation so our ioy saith Saint Peter is not without heauinesse the one arising of the knowledge of that vndeserued inheritance reserued for vs in heauen the other of our manifold tentations to which wee are subiect here vpon earth it is these vicissitudes and changes which wrought in Dauid such different dispositions as appeareth in him in the Booke of the Psalmes and which all the godly may by experience finde in themselues Pascimur Bernard hic patimur for here we are so nourished with the comforts of God that we are nurtred with his crosses It is the Lords dispensation and we are to reuerence it resting assured that the peace and ioy which once the Lord hath giuen vs may be interrupted but can neuer vtterly be taken from vs the Lord who will not suffer the rod of the wicked for euer Psal 125. 3. to lie vpon the back of the righteous least they put out their hand to wickednesse will farre lesse suffer his owne terrours continually to oppresse our consciences least we faint dispaire Hose 6. 2. though he wound vs he will binde vs vp againe after two daies he will reuiue vs and we shall liue in his sight Weeping may abide in the Euening but ioy shall come in the Morning The chosen vessell of God shall not alway lament and crie woe is me sometime the Lord will put a song of thanksgiuing into his mouth make him to reioyce thus de aduersis Chrisost in Mat. â—om prosperis admirabili virtute vitam Sanctorum contexuit Deus The life of a Christian may be compared to a webbe so meruailously mixed and wouen of comfort and trouble by The life of a Christian is a mixed webbe wrought of trouble and comfort the hand of God that the long thread thereof reaching from the day of our birth to the day of our death are all of trouble but the weft interiected with manifold comforts And this haue we marked vpon the coherence of the beginning of this Chapter with the end of the former Now in these words it is to be obserued the Apostle saies Papist wrongfully collect here that there is no sinne or damnable act in them who are in Christ not there is no sinne in them who are in Christ but he saith there is no condemnation to them hee hath confessed before that he did the euill which he would not and that hee saw a law in his members rebelling against the law of his minde but now he reioyceth in Christ that sinne in him is not able to condemne him It is then a false exposition of these words which is made by Caietane and Aquinas Nihil Aquinas Caietane on this place est damnabile in illis qui sunt in Christo nullus actus quo mereamur damnari that in them who are in Christ there is nothing worthy to be damned no act that merits damnation for the Apostle condemnes these motions of sinne which he found in himselfe as euill and repugnant to the Law of God and if the holy Apostle was not ashamed to confesse this of himselfe what blinde presumption is this in them to exempt themselues or others from such motions as are worthy to be damned we shall still confesse our guiltinesse there remaines in vs of our owne which the Lord might condemne if he would enter into iudgement with vs and shall so much the more praise his mercie who hath deliuered vs from condemnation and further comfort then this the Apostles words do not afford vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no iudgement no sentence to be giuen against them who are in Christ Surely our righteousnesse in this life consists rather in the remission of sinnes then in the perfection
of Gods vengeance pearced him among the thousands of Israel all the pretences of men who work iniquity shall not in that last day saue them from that fearful sentence depart from me I know you not Let the carnall professors of this age hearken to their doom before hand which assuredly they shall heare at the last if they goe on still in their sins Let vs not be deceiued fearefull is that sentence No vncleane thing none that workes abhomination Reuel 21. 17. shall enter into that heauenly Citiâ—â— and such haue we ben all but blessed are they who are washed sanctified and iustified 1. Cor. 6. 11. in the name of the Lord Iesus and by the spirit of our God The bastard Christians of our time haue learned by the light of the word to put good workes out of the chaire of merit and iustly for Iesus Christ onely should sit in that chaire but haue not yet set them down in their owne place for though they be not meriters of eternall lifeâ— yet must they be thy witnesses to prooue that thou art in Christ by thy workes not by thy words shal thou be iudged in the last day Of this hath our Sauiour â—orewarned vs and therefore doth the Apostle counsell vs Make sure your calling and 2. Pet. 1. 10. Election by well doing If any man be in Iesus let him become a 1. Cor. 5. 17. new creature For if we say that we haue fellowship with God 1. Iohn 1. 6. and walke in darknesse we doe but lye Sathan hath two strong armes whereby he wrestles against Sathans two armes Desperation and Presumption man if with the one which is Desperation hee cannot thrust thee downe vnto hell then shall he prease with the other to mount thee on the chariot of presumption that so he may send thee away posting to damnation puft vp with a false conception of mercy when as in the meane time thou hast no warrant that the mercy of God in Christ doth appertaine to thee This presumption saith Bernard Commonly Sathan tempts with Presumption is infidelis fâ—ducia it seemes vnto them who are swelled therwith a strong Faith if you talke with them they will tell you they are most sure of saluation and that they neuer doubted thereof yet in very deed it is but a faithlesse confidence whereby Sathan doth miserably deceiue them for hee careth not suppose all thy dayes thou hould a generall conceit of mercy so that he finde by thy fruits that thou art not in Christ Let vs beware of this presumption let vs not proclaime peace to our selues when there is no peace neither blesse our selues in that state of life wherein God will curse vs but in feare and trembling worke out our owne saluation making our Faith manifest by good works for the best argument to prooue that we are in Christ is this that we walke not after the flesh And that we may yet more be mooued to flye the lusts They dishonour Christ highly who say they are in Christ and walke after the flesh of the flesh let vs consider how the Apostle oppones these two as contraries which cannot consist together to be in Christ and to walke after the flesh It cannot therefore but be a great dishonouring of Christ when they who professe by word that they are his doe by their wicked deeds deny him for the euill life of a professor in effect giues out this false testimonie against Christ that there is no power in his death no vertue in his resurrection no renuing grace to sanctifie those who are his Turkes and Pagans who plainely deny him do not derogate so much from the glory of Christ as doe profane professors of his name tolerabilius enim lingua quaÌ„ vita mentitur the lye saith Augustine Aug. contra Pelag. lib. 3. cap. 21. which is made by the tongue is more tollerable then that which is made by the life where the tongue professes Christ and the heart is giuen to impiety this is not professio sed abnegatio Christi a profession but a denying of Christ It is a great sinne to beare false witnesse against our neighbour but a greater sinne to beare false witnesse against the Lord. Euery creature in their kinde giues a true testimonie vnto God the heauens declare his glory the earth and all that therein is sets forth his goodnesse yea the little Emmet proclaimes his prouidence he must be a prouident father that hath put so great prouidence in so small Onely apostate Angels men beare false witnesse against God a creature onely apostate Angels and men are false witnesses against the Lord. Sathan lies sometime against his mercy as when he sayes to the penitent and beleeuing man God will not forgiue him sometime against his iustice when he beares the wicked in hand that God will not punish him sometime against his prouidence when hee would perswade the afflicted that God cannot deliuer them And as for the Apostate man he is also a false witnesse against God he calleth himselfe the childe of God and behold he carrieth the image of Sathan as if the Lord begat children to another image and not to his owne Certainely An euill life of a professor saiâ—â— in effect there is no vertue in Christ the sinfull life of one professing Christ is a publicke testimonie falsly proclayming to the world as I haue said that there is no vertue in Christ and that he is such a Sauiour as can neither sanctifie nor saue from sinne such as are his a fearefull blasphemie All Christians are not honoured with the second martirdome A godly life is the first martirdome without suffering for Christ which is the second martirdome is not acceptable to him that is to be Christs witnesses by suffering of death for his truths sake yet all are bound by a godly life to be witnesses of his sauing and renuing power shewing forth his meruailous vertue who hath translated vs from darknesse into his light Tota vita martyrium esse debet hoc est testimonium deo reddere c. the whole life of a Christian should be a martirdome that is a continuall witnessing of Cyp. de duplici martirio the truth of God and this is so necessarie that without it the second martirdome that is the testimonie which thou bearest to the truth of God by shedding of thy blood is worth nothing it auailes not to giue thy body to be burnt in the fire vnlesse that first thou mortifie thy earthly members and by reasonable seruice offer vp thy body a liuely and Col. 3 5. Rom. 12. 1. an acceptable sacrifice to God And hereunto also tendeth that which hee subioynes Efficacius est vitae quam linguae testimonium habent etiam opera suam linguam c. The testimonie of the life is more effectuall than the testimonie of the tongue workes haue also their owne language yea and their owne eloquence
forth and nourished free men vnto Iacob but remayned themselues in the state of bond women from this vnhappie condition the Lord deliuer vs and make vs partakers of that mercie and grace whereof hee hath made vs Preachers and professors From the Law of sinne and death Heere the Apostle shewes from what it is that we are deliuered Dauid saith many deliuerances giueth the Lord to his annoynted he spake Psal 18. 51. it of himselfe and it is true of all the Children of God By a great deliuerance he saued Noah in the deluge Lot in the burning of Sodome Israel out of Egypt Ioseph in the prison Daniel in the denne the three Children in the sierie furnace but all these are small if they be compared with this deliuerance from sinne and death Where first we learne how the Apostle conioynes these Sinne death God hath conioyned who shall seperate them two sinne and death if we be deliuered from the first wee shall also be deliuered from the second but if wee abide in the first we shall be sure not to escape the second if therefore Sathan say vnto vs as he did to our first Parents though yâ—u eatâ—â—f this forbidden tree yee shall not dye let vs answere him he hath proued already a shamelesse lyar and we are not any more to credit him that same penaltie lyes vpon euery sinne which was layd vpon the first if ye doe it ye shall die God hath conioyned them and who shal seperate them though the Lord speake not instantly to euery sinner as he did to Abimelech behold thou art but dead because Gen. 20. 3. of this sinne yet is it true of euery sinne when it is finished it brings out death So soone as Ionas entred into the Sea saith Chris hom 5. ad popu Ant. Chrisostome the storme rose to teach vs that Vbi peccatum ibi procella where there is sinne specially committed with rebellion there will not faile to arise a storme of the wrath of God It is true indeed the sinner in committing of sinne doth What a deceiuer Sathan is in tempting to sinne not perceiue this being blinder than Balaam he walkes on in an euill course and sees not the sword of Gods vengeance which is before him but imagines alway to reape some good either of profit or pleasure by committing of sinne for these are Sathans two baites vnder which hee couers his deadly hookes It is therefore a point of singular wisedome to decerne betweene the deceit of sinne present and the fruit of sinne to come betweene that which Sathan promiseth and that which we finde in experience performed He promised to our Parents that they should be made like vnto God but in very deede hee made them miserable like himselfe And if thou wilt also obserue that which thou findest in thy owne experience what fruit hast thou of a Rom. 6. 11. sinne when thou hast committed it doth not darknesse arise in thy minde heauinesse in thy heart terrour feare and accusing cogitations in thy conscience Euery man may finde it who list to marke it by moe then a thousand experiences in himselfe that Sathan is a shamelesse deceiuer yea more deceitfull then Laban who promised to giue to Iacob Gen. 34. beautifull Rahel but in the darke he gaue him bleare-eyed Leah be assured he will change thy wages promise thee one thing and pay thee with another As Hamor spake to his Sichemites so doth Sathan to his blind-folded Citizens he perswaded his people that if they would be circumcised all Iacobs substance and cattell should be theirs but indeed the contrary ensued for the goods of the Sichemites befell to the house of Iacob and they themselues perished by the sword Let vs therefore beware of the inuenomed tongue of the Diuell mentitur vt fallat vitam pollicetur vt perimat Cypr. lib. 1. Epist. 8. he lyes that he may deceiue he promiseth life that he may inflict death say he what he will let vs beleeue the word of the Lord confirmed by dolefull daily experience the wages of sinne is death God hath knit them together and who shall seperate them So oft then as Sathan by the deceit of sinne would beguile Sinne seemes sweet but the fruit thereof is bitter thee remember that though sinne seeme to be sweet the fruit thereof is exceeding bitter if thou feare not sinne feare that end whereunto sinne leades thee dulce peccatum sed amara mors sinne is sweet but death is bitter remember that the wages which Sathan promiseth and man would haue hee shall not get but the wages which God threatneth and man would not haue shall assuredly be payed him for this is the miserie of those who walke in their sinnes illud propter quod peccant hic dimittunt ipsa peccata Aug. hom 42. sâ—cum portant that for which they sinne they leaue it behinde them and carrie their sinnes away out of the world with them So that in the end when they shall gather the profite of all their former sinnes into a summe they shall find no other but that fore-told by the Apostle What profit Rom. 6. 21. haue ye now of all those things whereof ye are ashamed surely there is no fruit but shame and death to be pluckt from the forbidden tree of sinne But heere it may be obiected by the weake conscience Comfort for the godly who are troubled with the tentations of sinne of the godly how can this comfort be ours that wee are freed from sinne who find our selues so continually assaulted yea oftentimes oppressed of sinne For answere let vs marke that the Apostle saith not wee are fully freed from sinne in this life but we are freed from the law of sinne that is both from the commanding and condemning power thereof Sinne doth not now raigne in our mortall bodies as before neither hath it power any more to detaine vs vnder death But as for the temptations of sinne there is no sort of men more troubled with them then they whom God hath begunne to deliuer from the Law of sinne for Sathan being impatient of his losse seekes daily to recouer his former dominion From the time that once the Gibeonites made peace for themselues with Ioshua all the rest of Ioshua 9. the Kings of Canaan made warre against them and so soone as we enter into a couenant with the Lord Iesus Sathan shal not faile the more hereely to assault vs seeking to recouer his old possession yet if as the Gibeonits did we send speedily messengers to our Iehosua to shew him how wee are troubled for his sake hee shall not with-draw his helping hand from vs. Our deliuerance from sinne is begunne now but not Our begun deliuerance from sinne the Lord shall perfect 1. Cor. 1 8. Phil. 1. 6. perfected but we know that our God is faithfull by whom we are called hee shall also confirme vs to the end Euen hee who
and holinesse the reason why the Israelites bound 2. Sam. 19. 9. themselues to giue subiection and obedience to Dauid was that he had deliuered them from the hand of the Philistins the same reason Ezra vsed to the Iewes returned from captiuitie to make them obedient to the Lord Seeing thou O Ezra 9. 13. Lord hath giuen vs such deliuerances shall we returne any more to breake thy Commaundements but much more should it binde vs to doe seruice to our Lord Iesus seeing hee hath made vs free by his blood shall we againe make our selues the seruants of sinne The Lord neuer shewed a greater Professors conuinced that serue him not mercie on man then this that he gaue his sonne Iesus Christ vnto the death for vs and there can be no higher contempt done to God by man then if after so great a loue shewed vs wee shall still refuse to be his seruants much will be required of him to whom much is giuen those Gentiles to whom the Lord reuealed himselfe in goodnesse onely as their Creator because they did not glorifie him the Apostle saith that the wrath of God was reuealed from heauen vpon them and what wrath then maist thou looke for to whom the Lord hath manifested himselfe in mercy also as thy Redeemer in Christ and yet thou will not glorifie him thou receiuest not him whom thy Father hath sent vnto thee neyther wilt thou liue vnto him that gaue himselfe to dye for thee but by thy wicked life thou crucifiest againe the Sonne of God and treadest vnder thy feet the blood of the new couenant certainely Sodome and Gomorrha shall be in an easier estate in the day of iudgement then the wicked of this generation For in this last age the Lord hath spoken to vs by his Son he hath none greater to send after him those labourers of the vineyard that slew the Seruants of the great King were not for that instantly punished but when the Sonne came and they had murthered him also then was their iudgement no longer delayed It was not written for the Iewes onely in whom it was first accomplished but for vs also to whom the Father in this last age hath sent his owne Sonne and by whom hee hath spoken vnto vs from himselfe if we despise him there remaines no more but a violent looking for of iudgement The third dutie is that for Christs sake we loue vnfainedly Loue to those whom he hath bidden loue for his sake those whom hee hath recommended vnto vs our goodnesse cannot extend vnto the Lord neither haue wee him walking with vs vpon earth that we may minister vnto him may wash his feete and annoint his blessed bodie with precious oyntments therefore should our delight be vpon those his excellent ones that are vpon earth When Ionathan was dead Dauid for Ionathans sake shewed kindnesse to Mephibosheth our Ionathan is not dead hee liues and raignes in heauen yet can we not declare our kindnesse to himselfe let vs seeke some Mephibosheth some of Christs little weake and impotent children of whom he hath said what ye doe to one of these little ones for my sake is done to me and let vs shew kindnesse vnto them for the great loue which the Lord Iesus hath shewed vnto vs. And that for sinne These words containe the end of Christ came to destroy sin cursed are they who nourish it Christs manifestation in the flesh which is that in our nature he might beare the punishment of our sinnes satisfie the iustice of God and so abolish sinne Sanit Iohn makes this cleare when he saith that he appeared to destroy the workes of the diuell that is sinne for sinne being remooued there is nothing in man but the workmanship of God By this it is euident how highly they offend God who abuse the death of Christ to nourish themselues in their sinne being the bolder to commit sinne because Christ dyed for them surely this is to turne the grace of God into wantonnesse The Lord came to abolish sinne not to nourish it 1. Pet. 3. 18. Christ once suffered the iust for the vniust not that we should still abide vniust but that he might bring vs to God Thou therefore who continuest vniust mayst say as thou hast heard that there is a Sauiour come into the world but can not say in truth that there is a Sauiour come to thee For where Christ comes he worketh that worke for which hee came namely he destroyes the worke of the diuell that is he enfeebles and abolishes at the last the power of sinne Condemned sinne Sin by a metaphor is said to be condemned How Christ hath condemned sinne for as thy who are condemned are depriued of all the liberty power and priuiledges they had before and haue no more any place to appeare in iudgement so hath the Lord Iesus disanulled sinne that it hath now no power to commaund and condemne vs hee hath spoyled principalities and powers and triumphed ouer them in the Crosse Colos 2. 24. and hath nayled vnto it the obligation of ordinances which was against vs and so sustulit illam quasi authoritatem peccati Ambrose in hunc locum qua homines detinebat in inferno hath taken away that power and authoritie of sinne whereby it detained men vnder damnation This hath he done most lawfully and in iudgement as we shall heare bearing our sinnes in his blessed bodie on the Crosse he hath suffered that punishment which the law required to be inflicted on man for sinne and that in the flesh that is in the same nature of man which had offended For this word of Condemnation imports a iust and lawful Two head or chiefe iustice Courts holden by God proceeding of a Iudge in iudgement which that we may the better vnderstand let vs consider that there are two generall and head iustice Courts which the Lord hath set vnto men the one is holden already the other is to be holden 1 In the first the sinnes of all Gods elect are condemned in the first the sinnes of all the elect are lawfully condemned that themselues may be absolued in the second the persons of all the reprobate shall be iustly condemned In the first by the ordinance of God the Father our sinnes were laid vpon the backe of Iesus Christ and a law imposed to him which was neuer giuen to any other neither Angell or man to wit the law of a Mediator that he should make vp peace betweene God and man loue God in such sort that he should by suffering preserue the glory of his Fathers iustice and yet make manifest the glory of his mercy that he should loue his brethren in such sort that hee should take the burden of their transgressions vpon him which as by the Father it was enioyned vnto him so did he willingly vndertake it And therefore hauing our sinnes imputed vnto him he presented himselfe for vs vpon the Crosse as vpon a
Fiue sorts of feare consider that there are fiue sorts of feare mentioned in the booke of God The first is a naturall feare the second a carnall feare the third â— seruile feare the fourth a filiall feare the fist a Dâ—abolicall feare The naturall feare is one of the affections of the soule 1 A natural feare created by God Adam was endewed with it in the state of innocencie and our blessed Sauiour wanted it not of whom it is written that when hee entred into the garden he began to be afraid As for carnall feare the obiect whereof is flesh 2 A carnall feare or at least that which flesh may doe it is a great enemie to godlinesse and therefore our Sauiour forbids it feare not Mat. 10. 28. them who are able to kill the body but feare him who is able to cast both soule and body into hell fire yet are the dearest of Gods children subiect vnto it This feare made Abraham deny that Sarah was his Wife made Peter denie that Christ was his Lord this feare made Iâ—nas refuse to goe to Nâ—niuie and made that worthy Prophet â—amuâ—â— vnwilling to annoint Dauid for he feared least Saul should slay him yet are they so subiect vnto it that the feare of God at length ouercomes in them The third soâ—t is seruile feare the obiect whereof 3 A seruile feare is the iudgements of God onely and this is proper to the wicked they feare the plagues of God but so that they loue their sinnes and hates and abhorres euery one that doth snibbe or restraine them in the course of their sinnes The 4 A filiall feare fourth is filiall so called because it is proper to the sonnes of God they doe not onely feare him for his iudgements but loue him and feare him for his mercy mercy to with thee Psal 130. 4. O Lord that thou mayst be feared As for the Dâ—abolicall feare 5 A Dâ—abolicall feare Saint Iames saâ—th the Diuels know there is a God therefore they feare and tremble thâ—y haue receiued within themselues Iames. 2. 19. the sentence of damnation they know it shall neuer be recalled they seeke no mercy nor shall they obtaine it and the seruile feare of the wicked shall at the last end in this desperate feare of the damned finding themselues condemned without all further hope of mercy they shall tremble and feare continually Of this it is euident that the feare whereof here he speaks From what sort of feare we are exempted is the first part of filiall feare namely a feare of that punishment which is due to sinne and to the godly is an introduction to worke in them feare of God for his mercies conioyned with loue so then his meaning is cleare albeit in the time of your first conuersion you were striken with a feare of that wrath which is the recompense of sinne yet now the spirit of adoption hath not onely released you of that feare of damnation which you conceiued at the first through the knowledge of your sinnes but hath also made you certaine of saluation and assured that God is become your Father in Christ Iesus In the wicked the feare of Gods vvrath once begunne encreases daily till it proceede as I spake to that desperate feare of the damned but in the godly the feare of Gods In the godly feare prepareâ— a place for the perfect loue of God and then departs it selfe iudgements is but a preparation to the loue of GOD feare shall not alwayes abide in their hearts for when God shall crowne them with his mercies and his loue in them shall be perfect then perfect loue casts out feare therefore Augustine compares the feare of Gods iudgements in the godly to a Needle that goes through the â—eame and prepares in it a place for the thread which is to remaâ—â—e so doth the feare of Gods iudgements goe through the secret seames of the heart and prepares a place for the loue of God which shall abide and continue for euer in the godly when feare shall be away The Lord at the first deales hardly vvith Mat. 15. his children as our Sauiour delt with the woman of Câ—naan whom he comforted at the last and as Ioseph entreated his brethren roughly whom at the last for tender compassion hee embraced with many teares but all these terrours and feares wherewith GOD humbles his owne are but preparatiues to his consolations at the length hee shall make it knowne to them that he is their louing father as for the wicked though they haue not suffered from their youth the terrours of God it is because they are reserued for them Neither are they euen now exempted from their owne But in the wicked feare of wrath once begun encreases till it proceede to desperate feare feares for albeit there were none to reproue them their owne consciences sends out accusing thoughts to terrifie them and if at any time they shall heare the word of God faithfully and with power deliuered vnto them then doe they much more tremble feare for the word strengthens the conscience to accuse and terrifie them but feare is both the first and last effect it workes in them and therefore is it that being so oft disquieted with hearing of the word as Foelix was with the preaching of Paul they are no more desirous to heare it but rather hates it and abhors it because it testifies no good vnto them more then Micaiah did to Achab and so they neuer attaine to this other operation of the spirit they are not transchanged by hearing into the similitude of the sonnes of GOD neither receiues that comfort which comes by feeling the loue of God in Iesus Christ The spirit of Adâ—ption Adoption is eyther naturall or Adoption is eyther naturall or spirituall spirituall the spirituall Adoption is eyther of a whole Nation and so the Apostle saith that the Adoption pertained to the Israelites because the Lord chose them to be a peculiar people to â—iâ—selfe or then it is of particular men and so it is a benefit belonging to the children of GOD onely What naturall Adoption is and of it speakes the Apostle in this place Naturall Adoption the Lawyers define it to be â—ctum legâ—â—imum â—â—itantem naturam repertum ad corum sâ—latium qui liberos non habent A lawfull act imitating nature sound out for the comfort of them who haue no children of their owne but spirituall adoption differs farre from it for it is a lawful act not How the spirituall Adoption excels aboue the naturall imitating but transcending nature found out by the Lord our God not for the comfort of a Father that wants children but for the comfort of children that wants a Father We being by nature miserable orphanes hauing no Father to prouide for vs it pleased the Lord our God to become our Father in Christ and to make vs by Adoption his sons and daughters not for any
him For albeit the Lord rested God hath rested from the worke of creation not of gubernation Ioh. 5. 17. the seauenth day from the workes of creation so that hee made no new kinde of creature after that day yet did hee not rest from the vvorkes of prouidence or gubernation whereof our Sauiour saith my Father workes hitherto and I worke When man hath finished a vvorke hee resignes it to another to be gouerned as the Wright vvhen he hath builded a ship giues it ouer to the Marriner to rule it neyther is man able to preserue the vvorke of his hands neyther yet knowes hee vvhat shall be the end thereof It is not so with the Lord as by the vvorke of creation hee brought them out so by his prouident administration he preserues them and rules euen the smallest creatures directing them vnto such ends as he hath ordained them for in the counsell of his will How euer some Ethnicks haue beene so blinde as to His prouidence extends to the smallest things thinke that God did neglect the smaller things vpon earth scilicet is superis labor est and Epicures also vvhose false conceptions of the diuine prouidence are rehearsed by Eâ—iphaz How should God know how should hee iuâ—ge through Iob. 22. 13. 14. the darke clâ—ude the cloudes hide him that hee cannot see and hee walkes in the circle of heauen yet it is certaine hee rules Psal 113. not a part onely but all hee is not as they thought of him a God onely aboue the Mâ—one No though he dwell on high yet he abases himselfe to behold the things that are on earth he is not onely a God in the mountaines as the Syrians deemed 1 King 20. but a God in the vallies also There is nothing so great nothing so small but it falles vnder his prouidence yea hee numbers our hayres and keepes them not one of them can fall to the ground without his prouidence Si sic custodumtur Augustine super flâ—a tua in quanta securitate est anima tua if hee so keepe thy superfluities how much more will he keepe thy soule Let it therefore content vs in the most confused estate In greatest confusion of things let vs keepe our comfort the end of them shal be our good of things we can see fall out in the world that the Lord hath said All things shall worke for the best vnto vs. Let vs not question with Marie how can this be nor doubt with Sarah how can I conceiue nor with Moses where shall flesh be gotten for all this multitude but let vs sayth Augustine consider the Author and such doubts shall cease As he hath manifested his power and vvisedome in the tempering of this world making Elements of so contrary qualities agree together in one most pleasant harmonie so doth it appeare much more in gouerning all the contrary courses of men to the good of his owne children One notable example wherof wee will set downe for all Iacob sends Ioseph to Dothan Gen. 37. c. to visit his brethren his brethren casts him into the pit Reuben releeues him the Midianites buyes him and sels him to Potiphar his Mistresse accuses him his Maister condemnes him the Butler after long forgetfulnesse recommends him Pharaoh exalts him O what instruments are here how many hands about this one pooreman of God neuer a one of them looking to that end which God had proposed vnto him yet the Lord contrary to their intention makes them all worke together for Iosephs aduancement in Aegipt But now to the particulars There is nothing in the world The end of all the wayes of God is our good which works not for our weale all the works of God all the stratagems of Sathan all the imaginations of men are for the good of Gods children yea out of the most poysonable things such as sinne and death doth the Lord draw wholesome and medicinable preseruatiues vnto them who loue him All the wayes of the Lord saith Dauid are mercy Psal 25. 10. and truth marke what he saith and make not thou an exception where God hath made none All none excepted therefore be thou strengthened in the Faith and giue glory vnto God resoluing with patient Iob albeit the Lord would Iob. 13. 15. slay me yet will I trust in him Sometime the Lord seemes to walke in the way of anger against his children which hath moued many of them to Yea euen when he seemes to be most angry with his children hee is working their good Iob. 6. 4. poure out the like of these pittifull complaints the arrowes of the almightie are vpon me said Iob the venome whereof doth drinke vp my spirit and the terrours of God fight against me thou settest me vp as a marke against thee and makes me a burthen to my selfe Thy indignation lyes vpon me said Dauid yea from my youth I haue suffered thy terrours doubting of my life For felicitie I haue had bitter griefe said Ezekiah for Isa 38. 17. 13. 14. the Lord like a Lyon brake all my bones so that I did chatter like a Swallow and mourne like a Doue I am troubled on euery side said the Apostle hauing sightings without and terrours 2 Cor. 7. 5. within Yet in all this dealing the Lord hath a secret way of mercy in the which he walkes for the comfort of his children it is but to draw vs vnto him that he shewes himselfe to be angry with vs aduersatur tibi Deus ad tempus vt te secum Chrisost in Mat. hom 14 habeat in perpetuum the Lord is an aduersarie to thee for a while that he may for euer reconcile thee to himselfe And this albeit for the present we cannot perceiue and can see no other but that the Lord hath taken vs for his enemies yet in the end wee shall be compelled to acknowledge and confesse with Dauid it was good for me O Lord that euer thou Rom. 11. 13. correctedst me for the Lord is meruailous in his Saints O the deepenesse of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgements and his wayes past finding out His glory is great when he workes by meanes his glory appeares greater when he works without meanes but then his glory shines most brightly when he works by contraries It was a great vvorke that hee opened the eyes of the For the working of God with his children is by contraries blinde man but greater that hee did it by application of spettle and clay meanes meeter to put out the eyes of a seeing man than to restore sight to a blind man So he wrought in the first creation causing light to shine out of darknesse so also in the worke of redemption for by cursed death he brought happy life by the crosse he conquered the crowne and through shame he went to glory And this same order the Lord still keepeth in
Christ called the wisedome of the Spirit because it is reformed and of new created by the Spirit who hath made vs that were darknesse before now to be light in the Lord. The effects of this wisedome are life and peace such as naturall men neither know nor haue they cannot know them Though the most spirituall and powerfull Teacher should The vnhappy estate of them who walke after the flesh described discourse to a naturall man of that life and peace yet should he not be able to conceiue it for as in nature those things which are discerned by tast cannot be knowne vnlesse they be tasted so it is not possible that the value of spirituall things can be discerned of him who hath no spiritual senses Basil exhort ad Baptiâ— The life of carnall men is but death quod sensus omni sermone sit essicatior What then shall we thinke they haue no life who haue not this wisedome of the Spirit none indeed for that life which they liue the holy Spirit calleth it a death Though a naturall man should liue Methushalems yeares a quiet and Iob 21 9. Psal 73. 5. â— Tim. 5. 6. Eph. 4. 18. peaceable life without feare though the rod of God come not neere him And he be not in trouble as other men yet while he liues in pleasures he is but dead A stranger from the life of God through the ignorance that is in him Yea no carkasse of flesh from which the life is departed is so abhominable in the eyes of man as is that Soule in the eyes of God which is not quickned by his spirit And beside this so silly a thing is the life of man in it selfe that viuendo decrescit by liuing August de temp ser 24 5 it weares away and when it continueth longest non vita longa sed long aaegritudo est yet it is not a long life but a long lingring disease while we seeke to entertaine it by daily nourishment quotidianis medicamentis fulcimus morbum nostrum we doe no other thing but strengthen our disease by daily medicaments let vs therefore become wearie of it in time and seeke our life in Christ then begin we to liue when we are quickned by his spirit vnto immortalitie till then we haue neither life nor health And as for the other effect of this wisedome which is Carnall men haue not the peace of God Esay 57. 21. peace they haue it not who are not in Christ There is no peace to the wicked saith my God a meek quiet and peaceable Spirit they haue not As the waues of the Sea are stirred with euery winde so are their mindes perturbed through the tumultuous desire of their variable affections And as for peace of Conscience which ariseth of the sense of Gods mercy towards vs in Christ how can they haue it whose life is a continuance in inimitie with God for righteousnesse and Psal 85. peace doe kisse one another where there is no righteousnesse how can there be peace Pax est haereditas Christianorum August de temp scr 200 peace is the heritage of Christians The wicked haue their owne carnall securitie they blesse themselues in their heart when the word of the Lord doth curse them but the false conclusions of peace safety which they haue laid in their owne hearts shall not preserue them from that sodaine destruction which as trauaile vpon a woman with childe shall come vpon them their securitie is like the securitie of Ionas who slept most soundly when he had most cause to Their securitie is like the securitie of Ionas watch and pray for the Lord was pursuing him as a fugitiue seruant the officers of God gathered about him to lay hands on him the windes commoued against him the raging waues of the Sea refusing all other satisfaction offered by the Marriners rolled with violence about the Barke wherein hee was determining not to rest till they apprehend him all his companions were afraid and compelled to cry euery man to his God onely Ionas was sleeping What thinke yee was this true peace no indeed but false securitie It fareth euen so with the wicked the Lord stands offended with them the heauens aboue closed vpon them hell beneath opened to receiue them Sathan the deuouring Lyon hungring for them waiting when they shall be giuen him for a pray but they are eating drinking making merry in the depth of a dead Conscience but certainely their securitie will end in a fearefull wakening they shall be taken out of their bed of ease wherein they lye and shall be cast into that bottomlesse deepe of the wrath of God wherein their worme shall neuer dye and their fire shall neuer be quenched But to leaue them and returne to the Christian it may A Christian hath peace with God and himselfe his brethren but not perfect in this life be demaunded how is he pertaker of peace whose crosses are so continuall as his who more exercised with inward terrours then hee Is not his battell without intermission where then is his peace To this I answere wee haue indeed peace with God with our selues and our Christian brethren but our peace is not perfect Pax nostra ex disiderio Greg. moral in lob lib. 6. creatâ—râ—s inchoatur ex manifesta autem visione persicitur a begun peace wee haue arising of that feruent desire wee haue towards our God but it is the manifest vision and cleare sight of God that must perfect it we attaine to the beginnings of this peace cum mentem Deo mâ—nti carnem subiâ—gamus when we subdue the minde to God and the flesh to the minde but it cannot be perfect quamdiu mens ignoratione caecatur carnis suae impugnatione concutitur so long as the minde is darkned with ignorance and disquieted with the assaults of the flesh And to the same purpose saith Augustine Est nobis pax aliqua quia condelâ—ctamur Aug. in Ioan. tract 77. Legi Dei secundum interiorem hominem sed non plena quia videmus aliam legem in membris nostris repugnaâ—em legi mentis nostrae wee haue some peace within our selues when we finde that our inward man delights in the Law of God but it is no perfect peace because we see another Law in our members rebelling against the law of our minde neither can our peace with our brethren here be perfect cogitationes Ibidem cordis nostri inuicem non videmus quaedam de nobis quae non sunt in nobis vel in melius inâ—â—cem vel in deterius opinamur thus haue we a peace but not perfect not without interruption Yet our comfort stands that how euer our peace be interrupted Inward outward troubles may interrupt our peace but cannot take it away by outward troubles and inward terrours of conscience yet it cannot be taken from vs. Albeit no trouble for the present be sweet yet it worketh in
applyes it particularly to the godly Romanes vnto whom he writeth Yee haue not saith he receiued againe the Spirit of bondage vnto feare as ye did in the time of your first conuersion ye haue proceeded further and haue experience of his other operations then yee felt him casting you downe with the sight of your sinnes but now yee feele him comforting you and raising you vp vvith the sense of Gods loue and mercy toward you in Iesus Christ The spirit of God is called a Spirit of bondage vnto feare Why in his first operation he is called a spirit of bondage to feare not as if he had made them in whom he worketh slaues or bond-men but because in his first operation hee rebukes them of sinne in vvhom he worketh and lets them see that bondage and seruitude vnder which they lye vvhich works in them an horrible feare but in his second operation hee is a spirit of Adoption making them free who were bound before comforting them vvith the sight of Gods mercie whom before he terrified with the sight of their owne sinnes to the one hee vseth the preaching of the Law which discouers our disease to the other the preaching of the Gospell which points out the Physition As the proclayming By the preaching of the Law he discouers sin and wrath due to it which causeth feare Mat. 3. 10. of the Law wrought a terrour in their hearts who heard it so doth the preaching thereof for who can heare himselfe accursed and condemned by the mouth of GOD and not tremble Iohn the Baptist began at the preaching of the Law Now is the axâ— laid to the root of the tree euery tree that bringeth not forth good fruit shall be hewen downe and cast into the fire then hee proceeded and poynted out the Lambe of God that takes away the sinnes of the world by the first hee prepared a way to the second for his Auditours being cast downe in themselues vvith the threatning enquired earnestly what shall wee doe then that wee may be saued and were glad to heare of a remedy It is out of doubt that they who are not touched with a remorse for their sinnes nor a feare of the wrath to come and into vvhose hearts neuer entred that care what shall I doe that I may be saued haue not knowne as yet so much as the very beginnings of saluation Wee are not then to thinke here that the Apostle is Hee is not here comparing the godly vnder the Law with the godly vnder the Gospel comparing the Godly vnder the Gospell with the Godly vnder the Law but hee is comparing the Godly vnder the Gospell with themselues their second experience of the operation of the Spirit vvith the first it is true that once saith hee yee receiued the Spirit of bondage working feare this was his first operation in you but now yee haue experience of another and are made partakers of a more excellent operation hee is become vnto you a Spirit of Adoption by vvhom yee call vpon God as vpon your Father For the Godly vnder the Law vvere partakers of this same spirit of Adoption which we haue receiued and were For they vnder the Law had the same couenant of grace that we haue Rom. 10. 5. vnder the same couenant of Grace but it was exhibited to them vnder types and figures for the couenant of vvorkes whereof this was the summe Doe and liue being broken and dissolued in Paradise through Adams transgression incontinent the Lord bindeth vp with man the other Couenant of Grace whereof this is the summe beleeue and liue All the Rom 1. 0. 8. godly Fathers before and vnder the Law looked for life in that blessed seede of the woman Iesus Christ whom they beleeued was to be manifested in the flesh and so they were saued but as I said they had this couenant signified vnder legall ceremonies and shadowes which were to be abolished at the comming of the Lord Iesus as now they are and in this respect the Apostle in that Epistle to the Hebrewes calleth it an old Couâ—nant which was to be disanulled not in regard of the substance but of the manner of the exhibition thereof for all they who haue beene saued from the beginning are saued euen as we are euen by faith in Iesus Christ but as for that manner of exhibition by which it was proposed to the Fathers it is now abolished And this for vnderstanding of the words For ye haue not receiued It is here to be obserued that the Wee are receiuers of the spirit God the giuer Apostle calleth vs receiuers of the Spirit of adoption for it warneth vs that God is the giuer and that therefore wee should be humble in our selues and magnifie his rich mercie toward vs for what hast thou O man which thou hast not 1 Cor. 4. 7. receiued and herewithall wee are admonished to account much of those meanes by which the Lord communicateth his spirit vnto vs. The Lord might haue illuminated the The Lord giues his Spirit by the ministrie of his word minde of that Eunuch by the mediate working of his owne Spirit and made him vnderstand that Scripture which he was reading without an Interpreter but it pleased him to doe it by the ministrie of Phillip hee might in like manner haue Acts. 8. communicated his holy Spirit to Cornâ—lius and his friends but he would not doe it but by the ministrie of Peter hee commanded therefore Cornelius to send for him to Ioppa Acts. 10. where it is very worthy of marking that in the very time of Peters preaching the holy Ghost fell vpon the hearers for it should moue vs to reuerence the ordinance of God It hath pleased the Lord by the foolishnesse of preaching to saue 1 Cor. 1. 21. so many as beleeue and so many shall beleeue as are ordayned vnto eternall life Be content therefore to receiue saluation by such meanes as God in his wisedome hath concluded to giue it thinke not that yee can be contemners of the word and partakers of the spirit if yee be desiâ—ous to receiue this spirit of adoption reuerence this ministrie of the word by which the Lord communicates his spirit to such hee will saue To feare aâ—aine c. It is here to be enquired seeing none Gods adopted children are not exempted from all sorts of feare of the children of God liues on earth without feare how is it the Apostle sayes we haue not receiued the spirit of bondage to feare againe That distinction of seruile and filiall feare by the one whereof the wicked feare God for his iudgements and the godly for his mercies will not resolue this doubt for the godly also feares God for his iudgements my Psal 119. flesh trembles for feare because of thy iudgements otherwise the threaâ—nings of Gods word were not to be vsed to Gods children if they were not to be feared Wee are therefore to
the Apostle layes for a most sure ground of comfort that so wee might change all our thoughts and cares into one namely how to grow in the loue of God that in a good conscience we might say to the Lord with Peter Lord thou knowest I loue thee casting the Ioh. 21. 15. burthen of all the rest of our feares grieses and tentations vpon the Lord who cares for vs and hath giuen vs this promise for a praemunire all câ—mes for the best The Souldier with courage enters into the battell vnder Other men hazards vnder hope but the Christian runs as sure to obtaine hope to obtaine the victory the Maâ—â—ner with boldnesse commits himselfe to the stormy seas vnder hope of vantage and euery man hazards in his calling yet are they vncertaine venturers and knowes not the end but the Christian runnes not as vncertaine but as one sure to obtaine the Crowne for he knowes that the God of peace shall shortly tread Rom. 16. 20. Sathan vnder his feet What then shall not he with courage enter into the battell wherein he is made sure of the victory before he sight knowing that all the warriours of Christ shal be more than conquerours through him if wee will onely 2 Chron. 20. 17. stand still we shall see the saluation of the Lord. Gideon with his three hundred fought against the great host of Midian without feare because he was sure of victory Dauid made hast ranne to encounter with Goliah because he was perswaded that God would deliuer him into his hands The Israelites were not afraid to enter into the Riuer of Iordane because they saw the Arke of God before them deuiding the waters And shall onely the Christian stand astonished in his tentations notwithstanding that the word of God goes before him to resolue him that whatsoeuer falles out shal come for the best to him The Lord encrease vs and make vs to abound more and more in the loue of our God for perfect loue casts out feare the Lord strengthen our faith that through these mistie cloudes of affliction which now compasse vs we may see that comfortable end which God in his word hath discouered vnto vs. And to this effect we must beware of the subtile slights One of Sathans slights is to cause vs to iudge of the works of God by their beginnings of Sathan who to the end that he may spoile vs of this comfort in trouble endeauours by all meanes either to quench the light of God vtterly in our mindes or at least to darken and obscure it by precipitation of our vnbeleeuing harts carrying vs headlong to iudge of the works of God by their beginnings and to measure our selues in trouble by our present estate and condition not suffering vs to tarrie while we see the end whereof it comes to passe that our hearts being What inconueniences arise from this precipitation tossed too and fro with restlesse perturbations like trees of the forrest shaken with the winde we hasten in our necessities to be our prouisors in our dangers we will be our owne deliuerers and euery way we become the caruers of our owne condition We haue so much the more neede to beware of this precipitation because the dearest seruants of God haue fallen through it into fearefull sinnes against the Lord As we may see in Dauid who being in extreame danger in the Wildernesse of Maon said in his feare that all men were lyers Is not this a great blasphemie to say that the promises which the Lord made to him by Samuel were but lyes and in his other extremities hee is not ashamed to confesse that hee thought that God had forgot to be mercifull and had shut vp Psal 39. 9. his tender mercy in displeasure but when he saw the end then hee was compelled to accuse himselfe and giue glory vnto God I should haue beene dumbe and not opened my mouth Psal 116. 10. because thou didst it and againe I said in my feare all men are lyers for notwithstanding all Samuels promises I looked for nothing but death but now considering the deliuerance I must say pretious in the sight of the Lord is the death of all his Psal 116. 13. Saints Seeing this precipitation made Dauid to stumble and Hee that will iudge of Lazarus on the dunghill shall think him more miserable than the rich Glutton fall may we not feare least it carry vs to the like inconuenience vnlesse wee learne to beware of it in time let vs not therefore iudge of the works of God before they be ended If we should look to Lazarus on the doung-hill full of byles and sores hauing no comfort but from the dogs and compare him with the rich Glutton clothed in purple and fairing daintily euery day what can we iudge but that Lazarus is the most miserable of the two yet if wee â—arrie till the Lord haue ended his worke and Lazarus be conuayed to Abrahams bosome and the rich Glutton be gone to his place then shal the truth appeare manifestly All things worke together for the best to them that loue God Let vs therefore learne to measure the euent of things not by their present condition but by the prediction of Gods word let vs cleaue But wee shall best iudge of the workes of God if we â—arrie till they be ended to his promise and waite on the vision which hath his owne time appoinâ—ed it shall speake at the last and shall not lye though it tarry let vs wait for it it shall surely come and not stay let vs goe into the Sanctuary of God and consider the end there shall we learne that there is no peace to the wicked Esay 48. 22. howsoeuer they flourish for a time and that it cannot be but well with them who loue the Lord Marke the vpright man Psal 37. 37. and behold the iust the end of that man is peace but the transgressours shall be destroyed together and the end of the wicked shall be cut off Thus both in the troubles of the Godly and prosperity of the wicked we should suspend our iudgement till we see the end All things worke together Marke the singular priuiledge Gods wonderfull wisedom in causing things of so contrarie qualities to agree to doe one worke of the Christian noâ— onely afflictions but all other things whatsoeuer vvorke for the best vnto him and not onely so but they worke together Many working instruments are there in the world vvhose course is not one they communicate not counsels yea their intentions oftentimes are contrary yet the Lord bringeth all their vvorks vnto this one end the good of those who loue him vvhere euer they be in regard of place vvhat euer in regard of persons yea howsoeuer disagreeing among themselues yet are they so ruled by the prouident power of the supreame gouernour our heauenly Father that all of them workes together vnto the good of them that loue