the obedience of the law in some measure and stirre vp our affections to a delight in it Thirdly we are dead to the power of prouocation which was in the law to vrge vs to sin because our sins being taken away in the passion of Christ the law bringing vs as it were vpon the scaffold and shewing vs hell gates and heauen a farre off not able of our selues to make passage to it teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping and to lay the better hold vpon the bridge the Lord Iesus by whom the conscience is so pacified as wee are euer directed in the right way so as we are dead to it in the curse of it and aliue to it as it is the rule of our direction we are dead to it in the bondage of it and aliue to it in the obedience of it Gods spirit directing our hearts to doe that willingly which the law requireth Since then there is this necessity laid vpon vs to be dead vnto sinne for which sinne the curse of the law is due and to be liuing to newnesse of life though wee see this rich benefit of hauing the righteosnesse of the law fulfilled to bee performed by Christ onely and that for vs we must beware we fall not either into profane security or else into presumptuous hypocrisie the one thinking the fauour of God not greatly requisite the other that it is easily obtained the one running on still to sinne the other couering their nakednesse with fig-leaues which are not broad enough to couer all nor thicke enough to hide them from his eies that pierceth into the deepest darknesse for these may haue a knowledge of the law and subscribe vnto it a glimmering sight of Christ in the Gospell and reioice at it and yet not haue sinne condemned in their flesh but their flesh damned for their sinne whereas if we straitly trie our selues by the law and see our sinnes as sores runnig full of corruption and damnation to bee awaiting vpon the least sinne then is the commandement come vnto vs and then sinne being reuiued we know to what Physitian to goe and what eie salue to craue for we cannot looke into the bottome of our hearts vnlesse we looke into the bottome of the law and if we faile in this wee shall know no sinnes and so consequently no Sauiour for sinnes for God being a fearefull Iudge and a consuming fire we cannot stand before him without peace of conscience nor haue this peace without grace from Christ nor partake of this grace without acknowledgment of misery nor come to this acknowledgment without a through sight of our sinnes nor attaine to this sight without a sight of damnation due for them nor see this damnation without a triall of our selues by the commandement so as Christ hath not by his vertue abated but aduanced the power and excellency of the law in the right vse of it for which it was ordained namely to set our hearts on God and our waies in the trade of his commandements and therefore let vs by all meanes shun two extremities First a restlesse desire to performe the law so precisely as to seeke life in it which is harder for vs to doe then to remoue mountaines or to clime vp to heauen to see the seat of God Secondly rechlesse impiety to liue profanely because we cannot liue so precisely as we ought for the law is the goale wee must time at and the perfection we must striue to and though in our best workes we are vnprofitable yet must we worke lest wee be abominable Now for the second part namely for whom Christ tooke this paines to establish and fulfill the righteousnesse of the law it was for such as walke not after the flesh but after the spirit which teacheth vs to know a child of God from a reprobate the life of the one being like the darkenesse of Egypt grosse and palpable the other like the Sunne-shine cleere and comfortable And this life in the elect may be discerned by two markes First by a spirituall inuisible internall testimony secondly by a reall externall and visible The first is discouered two waies first by the spirit of adoption whereby we cry in confidence to the Lord as to a father secondly by the spirit of sanctification whereby we liue in obedience and subiection as to a Lord. The outward euidence of a Christian is likewise knowen two waies first by an outward profession secondly by walking in that profession Now lest we be deceaued in the inward signes first through pride in our selues and the policy of sathan to make vs thinke we haue them when we want them as Matth. 7.23 Many by doing great things in the name of Christ will entitle themselues to heauen which is a purchase for the elect only but he will professe he neuer knew them secondly through the secrecie of them they being knowen onely to God as 1. Cor. 2.10 The spirit searcheth all things and no man knowes the heart but he that made it therfore an inuisible faith must be discerned by visible fruits and who can tell that the powers of his soule be reformed if it breake not forth into his life for which cause the badge of a renued Christian is first a proclamation as it were whose he is and vnder whom he serues secondly a blamelesse course in conuersation the first of these is communicable to hypocrites who will seeme to carry a weapon for the Lord but with weake hands and false hearts making a flourish as if hee would defie the diuell yet secretly and couertly feeding on him and defending him in his desires and therefore he that is truely elect must be measured by his life and we must not looke into the spirit which is in him but into the fruites of the spirit which hang about him not to his inuisible faith but to his visible workes of faith not to his outward profession but to his walking according to his profession as Gal. 5.25 If we liue in the spirit wee must also walke in the spirit so as men are not to bee iudged by their tongues but by their steps and since we must iudge them this way if we see one liue inordinately sweare outragiously blaspheme mightily oppresse cruelly haunt wicked company and such like we may well say he is wicked and if he reply iudge not thou maiest answer thou maiest safely iudge the roote by the tree and the tree by the fruit a fountaine by the streames and the streames by their cleerenesse a sicke man by his weakenesse and the danger of his weakenesse by the nature of the disease and what is in the heart by that commeth out of the heart Mat. 15.19 for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded those hauty lookes could neuer so transforme thy countenance if pride did not possesse thee nor thy vsury and oppression so rage and some out in thy
that he hath a name at which all knees shall bow and this name is giuen him so as he hath it not as God for being God nothing could be giuen him Phil. 2.13 so as he hath it not as God for being God nothing could be giuen him but hee hath it as man and God for his bare humanity could not deserue this neither yet to be gouernour of all the world Now for the third which is the priuiledge we haue by being his brethren they are chieflie three First we are by this heires and fellow heires with him of all things in this life and in the life to come as appeareth vers 16.17 of this chapter Secondlie by this followeth and from this commeth the soueraigntie we haue ouerall creatures as 1. Cor. 3.22 Whether it be the world or life or death all things are ours for we are Christs and Christ is Gods and being vnder Gods wings no man neither dareth and though his stomacke bee neuer so good yet hee hath not the strength to hurt vs for the Lord will keepe vs as the apple of his cie Thirdlie by this though the Angels be farre aboue vs in nature yet we haue one of our nature better then they that is Christ and through him they doe all become our ministers Heb. 1.4.7 Christ is made more excellent then the Angels and he maketh them but his messengers Now for the degrees wherby the Lord doth execute this his eternal purpose for the first of them which is calling it is wrought by the holie Ghost as the principall cause and by a double instrument the holy Ghost vseth first the preaching of the law whereby we are brought to a holie despaire of our selues by the sight of our owne corruption that we may seeke for remedie in the profound sea of the Lords vnsearchable mercie The second the preaching of the Gospell whereby hee anointeth our eyes with the eye salue of the holie Ghost Col. 2.13 that being dead in sinne and not so much as dreaming of saluation the sound of the Gospel doth awake vs that we may heare that hearing we may liue Hereupon it is said that the Lord doth draw men and pull them vnto him as Christ saith Iohn 6.44 No man can come vnto me vnlesse the father draw him that is doth separate them from the cursed generation of the world and sets his inward seale vpon them that is his spirit and brandeth them in the forehead with a visible marke of holinesse of life that euery man may know them to be the Lords Hereupon also it is said that the Lord doth open the hart with the key of the Gospel as Act. 16.14 he is said to open the heart of Lydia and as Psal 40.6 he boareth the eare and softeneth the heart and moisteneth it with his grace that aboue all things a man shall esteeme of the pearle of the Gospell and be brought chearefully to sell all he hath to buy such a iewell as shall bring him righteousnesse to saue his soule so as this calling of the Lord is to this end to manifest and to secure a man in his soule that the Lord hath giuē him to Christ out of all the world Here may be obiected are not all vniuersally called by grace We answer No for first all men are not called effectuallie secondly some are not called at all Some are called externallie by the Preachers mouth and saluation is offered them by the ministerie of the word and sacraments and the kingdom of God is come to their dores and peace is shewed them and the glory of Ierusalem is set before them Math. 22.3 but yet we see of them that were bidden to the mariage there were three sorts not effectually called first they that being called carelesly refused to come being possessed with the cares of this world and with voluptuous liuing secondly they that cruelly persecured the inuiters messengers of the Bridegroome not onely refusing to come being called but disdaining to come as scorning such cheare and faring euery day better themselues at home thirdly they that came hand ouer head neuer looking to their feet before they entred into the Lords house nor neuer changed their attire but came without the wedding garment of a holy life So wee reade that of the foure sorts of ground that receiue the word and the seed thereof Mark 4.4 one sort onely shall be saued not that we must vnderstand it as if of foure hearers there should be but one saued for the Lord may haue mercy vpon a whole congregation to saue them but three sorts of them filled with seuerall affections that vouchsafed to come and to stand before the Lord as hearers were reprobate that is such as did not beautifie the profession of the Gospell with a holy life And truly of them that come and feed vpon the word and yet be reprobates it is wonderfull to see how farre they goe euen in the right course for first they may be enlightned generally in the knowledge of the truth and may taste of the heauenly gift yea and be partakers of the holy Ghost Heb. 6.4.6 and yet may fall away neuer to be renewe◠by repentance Secondly they may haue faith Luk. 8.13 for a time not counterfeit yet not truly sincere for in the daie of trial they fall away like fruit from the tree with a blast of wind yea they may take ioy in the word as Herod did Mark 6.20 who was glad to heare Iohn Baptist and with Herod they may for a time do many things at the request of Gods Ministers Mark 16.20 And for outward reformation swine we know may be washed so may they leaue off and discontinue some grosse sins for a time when Sathan being for a season cast out of them doth not worke so forciblie in them as Math. 12.34 the Pharises and Sadduces may for nouelties sake come to Iohns baptisme and for a time speake good things when they are euill and yet be but a generation of vipers yea they may wish with Balaam to die the death of the righteous Num. 23.10 iustifying in their owne conscience the course of holinesse and which is more they may partake of all the graces of God sauing that one grace of sanctification and yet they may seeme to bee sanctified as Hebrews 10.29 they tread vnder foot the Sonne of God and count the bloud of the new Testament an vnholy thing were with they were so sanctified Now others there be that are not called at all and these be of two sorts either those to whom the Lord hath denied the verie contemplation of the booke of nature as children that die as soone as they be borne who if they be elect it is by a supernaturall power of the holy Ghost if they be reprobate it is iust in respect of their naturall filth and corruption that did cleaue so fast vnto their bones for in that they die it proues they had finned and
were the nailes that fastned Christ to the Crosse wee must weepe and cry as one mourneth for his onely sonne and first borne and there must be such a compunction of the spirit as to crie with the hearers of Peter Act. 2.37 What shall we doe and with Dauid Psal 6.6 to wash our bed with teares and so to mourne as if we heard the Lord summoning vs to iudgement for our sinnes are not lighter then Dauids that our sorrow should be lesse then his And when we haue attained to this to be pierced to the soule with sorrow not for any discomforts in this life but for that we haue offended God and haue exercised our selues in this not as in a pang that shall perplex vs for the time but that wee haue daily ripped and laied our hearts naked before the Lord then from hence springeth forth the third fruit amendment of our sinnes and repentance for them which standeth in two parts first in the forsaking of the old sinne secondly in inclining to the contrary vertue for the repentance of an vlurer is not restitution only but with Zaccheus Luke 19.8 to restore and to be mercifull to the poore as before he was vnmercifull for drunkards not onely to leaue the combat of their cups but to forsake that company and to obserue all kind of abstinence whereby he may be more fit for his calling and in iudgement to condemne it and in affection to abhor it both in himselfe and others so as briefly to repent is not to be as thou hast bene but to be in Christian duties that thou hast not beene For the second point which is the reason of the exhortation by the word Kingdome of heauen vnderstand the manifestation of the Messias which as a â—â—ately monarch shall rule in the hearts of men such as shall bee gathered by the Gospell with a wonderfull spirituall maiesty by his word and graces first leading them by the Gospell to haue their conuersation in heauen while they liue heere whereupon gather there is a double kingdome first of administratory prouidence which is that wherby the Lord ruleth ouer all euen the diuels secondly of royall preheminence in his church which is threefold first in their beginning by imperfect sanctification when men translated drawen from the power of sin are brought to the obedience of the Lord Iesus the second confirmed by perfect sanctification in the soules of the saints already departed the third fully to be accomplished when wee shall bee crowned of the Lord both in soule and body with perfect and perpetuall glory when God shall raigne in his Sonne his Sonne in his Church and his Church triumph in them both for euer Now this spirituall maiesty of Christ setling and inthronizing himselfe in the hearts of men is far more magnificent then any earthly throne prescribing vs lawes within which we are to bound our selues for in a kingdome there are foure things requisite first a King to gouerne secondly subiects to obey thirdly lawes to keepe in awe fourthly authority to execute them Now in this kingdome of light Christ is the King the faithfull be the subiects the word of God the lawes the power of the spirit the authority to execute them so that if by our subiection to the word the little flocke of Christ be increased the workes of the diuell bee destroied the enemies of God be subuerted and sinne bee subdued in the strength thereof then 〈◊〉 being gathered into this first kingdome which consisteth in the regeneration of the spirit may assuredly waite for the expectation of the other kingdome which standeth in the perfection 〈◊〉 all glory And we may the better vnderstand this by weighing the diuersity of Kingdomes which the diuell hath these being double first on earth secondly in hell On earth the reprobate being his subiects their corrupt affections their lawes 〈◊〉 their being giuen ouer of God to follow those wicked waies being the power to execute them So as in all those places bâ—â— they neuer so well polished to the eye which haue not sufficiâ—â—â— power of the Gospell to saue them â—or which haue it notatâ—â—â— or which haue it in a counterfet manner and measure or whâ—â—â— hauing it sincerely Mat. 7.6 doe flie like dogs to rend them in peeces thâ—â— bring it in these is the kingdome of darknesse set vp and sauing for the elects sake which shall bee taken out of them by the manifestation of Gods grace it were but a cage of filthy birds and the Synagogue of Satan For the second which is in hell it is that wherein vnmercifull Diues now lieth Luk. 16.24 and cannot haue so much refreshing as to coole his tongue and wherein after this life the wicked and impenitent shall bee tormented with endlesse paine The consideration whereof may driue vs to the meditation of the Lords bounty that hath prepared another place for vs if we follow the counsell of Iohn Baptist to amend our liues and to reforme our waies euen such a place wherein we shall behold and enioy the beauty of his glorie for euer Further obserue though Iohn Baptist willeth them to repent and amend yet it proueth no ability or naturall inclination in a man to doe this no more then when Christ saith Mat. 11.28.29 Come vnto me and take vp my yoake it argueth no power of our selues to come for so much himselfe setteth downe in another place where hee saith No man can come vnlesse my Father drawe him But the end of this is Iohn 6.44 not that the commandement is giuen to meet with our power to performe it but as Rom. 3.20 that thereby might come the knowledge of sinne for when wee see our weakenesse that we cannot doe it and our wretchednesse that we haue done the contrary as that where we should haue repented of our sins we haue rather increased them it leads vs to seeke grace in Christ pardon for the sinne and power of his spirit to forsake it So as in the commandement know thou oughtest to doe it in the correction of the Lord know thou hast not done it in not doing it know thy condemnation in praier and faith thou knowest where to haue it in thy conuersion thou knowest where thou hast receiued it and in thy perseuerance know by whom thou doest retaine it And albeit all commandements are of three sorts first such as command our first conuersion secondly that command our obedience to the Lord after our conuersion thirdly that command our perseuerance after wee haue begun obedience yet we shall see the strength of all these commeth from the Lord. For the first Zach. 1.3 there is a commandement giuen to turne to the Lord and Ioel 2.12 this is more particularly set downe that it must be a turning with all the heart But how shall this be wrought Obserue Ephraims speech to the Lord Ier. 31.18 Conuert thou me and I shall be conuerted So Deut. 10.16 Moses commandeth that the people should circumcise the
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
me to haue me vse my liberty in this place but I discerne thy subtilty and to doe this thou requirest should be no glory to my Father nor any confirmation of doctrine heereafter therefore I will not cast pearles before Sathan The words containe two parts first the suggestion or temptation secondly the beating backe of the temptation In the first consider first the occasion sathan tooke to tempt him namely his hunger secondly the matter wherewith he was tempted For the first he tempts him in a matter of food being hungry Where learne that Sathan espieth all aduantages where and when he may finde vs best and he vseth our present infirmities or conditions of life as the fittest coales to set vs on fire withall For the rich man is neuer assaulted with the temptation to steale because he hath enough nor beggers to purchase because they want nor priuate men to peruert iustice because they sit not in place but there bee some temptations on the right hand and some on the left some are tempted by sickenesse to impatience by health to forget God by youth to embrace liberty and by age to loue riches by fulnesse to lift vp their heele against God some by penury to distrust him as if hee had cast off all care of them some are moued to reuenge by being disgraced and some to worke mischiefe by being flattered therefore we must correct such imperfections whereunto by nature wee are most inclined and not to giue the least aduantage vnto Sathan lest vpon our vnwatchfulnesse we be surprized for euery one shall finde that in something hee is not left vntempted and since temptations come on both sides wee must arme our selues with weapons on each side For the second which is the matter of the temptation we obserue a double drift in Sathan first to driue Christ to doubt that he is not Gods child because of his present exigent and want secondly vpon this to driue him to vse a preposterous miracle against Gods glory and whereby hee should haue graunted the diuell that he could not haue liued without bread and by this meanes to haue lost the glory of the triumph For the first of these leauing the particular of Christ the head let vs see whether the members bee not afflicted with the same temptations Psal 73.13.14.15 The greatest man the Prophet Dauid was mightily shaken with this when he saw Gods children liue so miserablie and the wicked so prosperously The Prophet Ieremy ch 12.1 desireth to reason with the Lord about this matter and bursteth forth with wonder Why doeth the way of the wicked so prosper why are all they in wealth that rebelliously transgresse They are planted and they grow where as the godly leade a life fraught and full of sorrow And this was the argument of all Iobs friends that being so strangely afflicted he must needs be Gods enemy Iob. 8.20 Indeed if the Lords loue should be measured by outward blessings the vngodly had farre greater cause to boast for they weare pride about their neckes as a chaine and are couered with extortions as with a garment their faces shine saith Ieremy and their plants are safely rooted yea not onely their persons but their children are like flockes of sheepe in the pleasant field and like oliue branches at a furnished table they see their houses established before their faces and are comforted with the sight of their childrens children Nay all things fareth well with them their Cow calueth and casteth not their hearâ—â— come in and out with daily plenty so as with them euery thing prospereth by a proportionable kinde of happinesse And as they are happie in their liues so they haue a great priuiledge in the time of death for they die like lambes and passe away farre men comfortably to the eye then Gods children for they die not languishingly or as the prisoners of death but they goe to the graue sodainly yet their wickednesse is such and their hearts so full of poison as Iob describing their cogitations saith they regard not chap. 21.15 the Almighty but say what is the Lord that they should serue him And Dauid Psal 7.5 sheâ—â—â— that their mouthes speake blasphemy against the heauens and their tongues walke freely through the earth not fearing mâ—â— Whereas on the other side 1. Pet. 4.17 the iudgement of God beginner aâ— his owne house and they drinke the dregs of the cup of sorrow they are but wormes scarce worthy to creepe in respect of the magnificence of the wicked they eate the bread of care and quench their thirst with the water of affliction they are for their bodies poore for their credit despised and for their consciences they haue many combats the terrors of death doe oft so fight against them as they are shaken in the foundation of their faith so as they doubt besides these miseries they sustaine heere they shall be adiudged to death in the life to come yea they are hated of those by their name that neuer saw them by their face And besides this amid these waues of their miseries they are tempted yet by Sathan as that they are but grashoppers abiected of the world ouerwhelmed with sinne which woundeth their soule to death and yet they take themselues to bee heires of heauen and fellow-heires with Christ These seas of miseries should neuer ouerflow thee which sting thy conscience nor these disgraces outward should neuer ouerthrow thee which touch thy body if thou wert Gods child for then should his eye watch ouer thee to ease thee Such is the portion allotted to Gods Saints so as Dauid was caried so farre in perturbation of spirit that had hee not entred into the sanctuarie of the Lord he had vtterly condemned the generation of the godly Howbeit when we are assaulted on this sort let vs not bee dismayed but let vs know that herein is wrought our conformity with the Lord Iesus let vs learne the same defence that he vsed not to seeke to wind out our selues by our owne power or policy but to rely wholly vpon the Lord for the hath many secret waies to rescue vs if it please him to shew the power of his prouidence and by this trouble and depth of sorrowes we are plunged into we may the rather assure our selues that there shall be a generall restauration of all things because they are now so out of frame whereas if the wicked should heere bee punished and the godly prosper we might more call in doubt the comming of the Lord to glory But now seeing things in such a lamentable confusion euen this nay perswade vs with Saint Paul that there shall come a daie of vengeance for them that liue wickedly 2. Thess 1.7.8 and for them that are now distressed a day of comfort for if euery thing should be caried with an euen hand we might well doubt of an immortalitie For the second drift of Satan which was to vrge Christ vpon this his distresse to worke
is with you and as Iohn 5.35 for a season to reioice in this light but that is onely spoken of the elect which is Malac. 4.2 that vnto them that feare the name of God shall the Sunne of righteousnesse arise and health shall be vnder his wings And as it is in the Prophet Esay The Sunne shall neuer go downe Esay 66.23 nor the Moone be darkned that is their light shall neuer be put out Againe the reprobate may conceiue and retaine a knowledge of reconciliation but it is a confused knowledge but the elect hath a more particular knowledge that he can receiue it to apply it to the reforming of his life whereas the other haue it onely to make them vnexcusable or to make them burst foorth into some confession of their sinne without repentance Examples here of we haue Esau Gen. 27.38 losing the blessing wept and Peter Luke 22.62 losing Christ by his denials wept bitterly Heere are teares alike but not in trueth alike So Math. 27.3 Iudas betraying Christ saith I haue sinned and 2. Sam. 24.10 Dauid numbring the people against Gods commandement said I haue sinned here is repentance in both the worke alike but the faith vnlike So as the reprobate haue a common beginning with the children of God vnder the veile and couering of hypocrisy but they can neuer come to that height wherin the elect do stand as 2. Cor. 3.17 to behold the Lord with open face or to be transformed to his image or as Reu. 1.7 to haue receiued that true cie-salue as to see Christ comming in the clouds with comfort or as it is said in the Prophet Ieremie that true anointing of the Lords grace which neither wasteth with time nor decaieth in vertue The second grace which is diuers in substance is adoption which no hypocrite can perswade himselfe to haue in such measure as the elect may for indeed this spirit of adoption is alwaies denied them And this may bee knowen by two parts that are to bee performed first by praier to GOD secondly by affections towards GOD. For the first it is impossible for an hypocrite to praie aright hee may babble or vse the externall gesture in prayer as the Pharisee did in the open streetes yea Sathan may suffer him to vtter some words without feeling sometime so farre as to condemne his owne sinne Mat. 27.4.5 as Iudas did his selling of Christ but yet his conscience neuer disalloweth it for this is an inseparable marke set vpon the praiers of the elect Rom. 8.26 Neither haue any this sanctified spirit to pray as they ought but they which are of God And as Galath 4.6 For that assurance in praier whereby wee crie Abba Father the reprobate cannot possibly haue nor feele that force in praier for as the Apostle there saith it is proper onely for the sonnes of God The reason is because the reprobate want the second grace which accompanieth and waiteth vpon the spirit of adoption that is good affections toward God for hee doth but dissemble his loue of God that hee might still continue as a bayâ—rec euer florishing the reuerence that he yeelds him is but in hypocrisie Iames. 2.19 and the obedience that he giueth him is but constrained as is the diuels Howbeit with the elect it fareth farre otherwise for their praiers are auailable because they are taught of God and their affections are good because they are changed by his spiâ—â—e and they can come to God as children to a father only loking to speed in the name of father for this sheweth reconcilement after our first enmity and setteth foorth more sound loue than nature can affoord And this his loue draweth our feare to oftend and our care to please and we doe lift vp our voice with an assurance we shall be heard Ioh. 5.15 because we humble our selues in a detestation of our sinnes and with a resolution to be obedient to his commandements which the reprobates cannot doe for though the Lord doe often euen shew mercy to them in their praiers and other Christian exercises so as they may thinke they haue their sinnes forgiuen as he did to Ahab 1. King 21.27.29 who hauing solde himselfe to worke wickednesse in the sight of God vpon the iudgement pronounced against him sitting but within the shadow of praier and fasting was spared that the euill should not fall in his daies yet can they not possibly loue the Lord of heauen but in a confused sort nor come before him but with a slauish feare But it may be said If the Lord sheweth mercie to hypocrites and yet their praiers nor auaileable it may be thought the Lord is deceitfull No for the hypocrite is taken with the sweetnesse of the Lords mercy but he not apprehending it as hee should in obedience it proueth to him but a decaying sweetnesse Neither yet doth this any whit proue the will of God to be changeable though after his mercy disclosed he doth withdraw it from them for they relie onely and stay themselues vpon the present mercy not seeking further euen as Esau Gen. 25 34. who so he might presently haue to fill his belly cared not for his birth-right whereas the elect ground themselues vpon Gods mercy in all maner of tempests and doe gather together as many remembrances of it as they can in any of their afflictions after the example of Dauid who 1. Sam. 17.37 armeth himselfe against Goliah vpon the remembrance of the Lords mercy formerly shewed him in deliuering him out of the paw of the Lion and of the Beate Neither yet doth the spirit of God at all deceiue the reprobate for the Lord did not so extend his mercy as to take them to bee his and keepe them as his but did cast that seed into them to make them without excuse and to double their damnation Mark 4.5.6 in that they loued darknesse more than light so as for their ingratitude it was taken away Now for the second difference which is betweene the elect and the reprobate which is discerned by the working of this spirit it is to be obserued that it worketh more effectually in the elect than in the reprobate for the grace offered them doth but puffe them vp with a dexterie of wit and volubility of speech that they can conceiue and speake something of the Lord as the Pharisees could in Christ his time but this grace worketh farre otherwise in the elect and by no comparison for the Lord doth not onely enlighten the iudgement of his chosen to make them know his Gospell but changeth also their affections to make them worke foorth their saluation with feare and trembling And as it is Ezechiel 18.31 they shall haue a new heart giuen them to walke in the commandements of the Lord and as Danià speaketh Psal 40.6.7.8 they haue a new song put into their mouths and the Lord hath so prepared their eares as they can say Here I am O Lord I desire to
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
vpon earth then doe we seeke Christ on earth when we know hee is gone into heauen But from whence hath he deliuered vs From hell Then must we take heed we doe not the workes of hell and of darknesse And then whither hath he brought vs Where he is that is in heauen Then if we will say we are married to him Ioh. 14.2 and that he was crucified for our sinnes and hath crucified sinne in vs and freed vs from sinne Sathan and condemnation let our conuersation be where his body is for where the dead corse is thither will the Egles resort and where the husband is thither will the wise haste to see him and to liue with him so that as Christ died in body so must we die in spirit that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations Thirdly we must learne that betwixt the corporall and spirituall marriage there is great difference for the woman for certain causes may be diuorced from her husband and he being dead she may as lawfully keepe herselfe a widow as marry againe but in this our spirituall marriage there is neither diuorce nor widowhood for as soone as we are diuorced from the flesh and the lusts thereof we must not stay and remaine a widow but we must presently marry with the spirit of God and the fruites thereof and he shall remaine our husband for euer Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus vntill we be deliuerd from the whole body of sinne and the powers thereof as lust sensuality and such like and the meanes of this our freedome and deliuerance is in the body of Christ so as vnlesse the body of Christ hath destroied sinne in our naturall bodies we are not conioined vnto him We must then consider what there is in this bodie of ours which is a body of sinne Rom. 6.6 And in this body of ours there are three things First condemnation for sin Secondly disobedience by sinning Thirdly the corruption of nature which causeth this disobedience In the second place we must consider how we are deliuered from these three and how they be taken from vs. The first which is our condemnation is taken away by the satisfaction of Christ for our sinne the second which is our disobedience is taken away by the righteousnesse of Christ free from sinne and these things are without vs but the third which is the corruption of our nature is taken away by the powerfull working of Gods spirit within vs so that except we haue this third thing the spirit to abolish sinne in vs we are not yet flesh of his flesh and so none of his spouse For as for Christs satisfaction for condemnation and his obedience for our rebellion the very Turkes may hope for their saluation as well as we therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ for if corruption remaineth whence springeth disobedience then there remaineth for this disobedience condemnation for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God which we know how much he abhorreth Sixtly this our coniunction with Christ is set foorth Ioh. 15.5 vnder the parable of the vine to which Christ is compared and we to the branches for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke no more can we except we grow vp in Christ and as the branches receiue sap from the root whereby they fructifie so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes and as the branches seuered from the body of the tree doe fall away and perish so if we once wither away and the graces of God decay and wax cold in vs drinking in the raine and yet not bringing foorth herbes meet for the dresser then are we neere vnto cursing and our end is to be burned Out of which learne that if thou cariest in thy life onely leaues as it were of thy profession Heb. 6.8 as the figge tree did that seemed greene a farre off and goodly and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse thou art but as a branch broken off and as a blade that withereth before the time of haruest for as Rom. 11.16 If the roote be holy so are the branches and if the ground of thy heart be seasoned with the graces of God it will spring foorth into all thy members The Seuenth comparison is Ioh. 6.56 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Where Christ is compared to flesh and bloud which we must not vnderstand of materiall but of spirituall eating which is comprehended by faith wrought in vs by the spirit reuealed to vs by the Sonne of God deliuered to vs by the word of God and sealed vnto vs by the Sacraments Since then our feeding on Christ doth draw such fruit after it bring such efficacy with it let vs labour to meet him in those meanes himselfe hath ordained namely in his word and sacraments the one being the store-house of his promises the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke the one to kill the hunger the other to stanch the thirst wherewith our natures are assaulted so we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to be sed with the flesh and bloud of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse Now for the second point which is the profit and benefit we receiue by this Coniunction it is twofold first that Christ hath taken our sinnes and the punishment of our sinnes vpon him for he being without sinne was made sinfull for vs was wounded for our transgressions and as 1. Pet. 2.24 bare our sinnes in his body on the tree that by his stripes we might be healed secondly that by his death we are made partakers of his obedience and the reward of his obedience which is eternall life and of his graces and the glory for his graces which is eternall glory Touching the first profit it is double First he tooke our sinnes vpon him Secondly the satisfaction of our sinnes which is death the first by imputation the second really and sensibly for being clothed with our flesh and appearing in our persons he became the child of wrath subiect to
God can haue no roome to dwell in such a soule Further from the Metaphor or borrowed speech dwelleth note that there is a residence of the holy Ghost in all those that be his so as it must not be a so iourning of the Lord with vs to come like a stranger for a night or for a meale and away againe but he must be a houshold guest to go in and out with vs so that we must know it is not euery pang of conscience or fit of prayer or hanging downe our heads for a day whereby we are sometime perplexed and wringed with sorrow that is the dwelling of the spirit in vs no more then was that fit of Balaam Numb 23.10 when he praied that his soule might die the death of the righteous and that his last end might be like his Neither is this spirit knowen to bee in thee by doing many good things for Herod Mark. 6.20 did many things at the perswasion of Iohn Baptist yet was he a most cruell incestuous bloudy tyâ—ant nor yet by leauing many euill things vndone for the very Heathen had many morall vertues which made them decline from many viâ—â—â— â—ut by this shalt thou know that thou hast this spirit if aâ—â—◠〈◊〉 â—â—osseth and repugneth thy affections if thy affections â—â—e â—â—t against it but that in the meditation and purpose of sin thou please thy selfe and take part with thy affections against God to fulfill it as Balaam did when by the proffer of riches Num. 24.13 he would faine haue cursed where the Lord had blessed it is certaine this spirit of God abideth not there but the diuell Lastly obserue since there is no hope of the resurrection but so farre as wee are sealed in this life to that glory wee shall haue heereafter by the earnest of Gods spirit giuen vnto vs we may truly say of the wicked whom the Son neuer kissed Psal 2.12 that when they die they go to the damned for he that hath not his part of this spirit in this life vnlesse the Apostle be a liar which were blasphemy to thinke that man shall neuer haue the glorie of the life to come And therefore such as do scorne and scoffe at the seruants of God as Ishmael did at Isaac Gen. 21.9 calling them Men of the spirit they do commit most sacrilegious scurrilitie and in this state wherein they stand they are as surely the diuels as the diuell is not Gods yea in this they do with their owne mouths pronounce and subscribe to their owne damnation for the Apostle saith we must haue this spirit else it is impossible to bee saued Heere it may be said Since there is only ioy and peace in the spirit how is it that the wicked runne on in the course of their life prosperously and in the end of their daies go away quietly whereas the godly walke through many snares and are in their life scratched as it were with many thornes and in their death oft times are much troubled and depart in great agonies True it is the wicked may perhaps die quietly and to the sight of man comfortably hauing as Iob speaketh no bands in their death Iob. 21.13 Psal 73.4 but looke thou iudge him no more by his death than by his birth for many women haue had more easie trauell of a reprobate than an elected child of God especially the cause of their quiet being because hypocrisie hath put their consciences to silence heere that they may soone after roare out in hell and there is such a crust growen vpon their hearts 1. Tim. 42. that they rot and fester within and feele it not whereas in the elect the 〈…〉 is kept alwaies open and wee cannot feele the least bâ—◠〈…〉 Lords displeasure but we are anguished neither can wee 〈◊〉 that we euer feare enough which tender heart of a Christiâ—â— is like the Adamant to draw the oile of comfort into his soule and to hasten and quicken the life of the spirit in him Let vs all therfore earnestly pray for this spirit hauing obtained it let vs cherish and welcome it so as it may take delight in vs for wee all know it must one day come to this In manas tuas Domine commendo spiritum meum Into thy hands O Lord I commend my spirit and it is now at this In manas tuas homo commendo spiritum meum Into thy hands O man I commit my spirit And therefore as we will haue the Lord gratious to our spirits at the latter day so let vs well vse and entertaine his spirit in this acceptable time which vouchsafeth to dwell with vs. ROM chap. 8. vers 12. verse 12 Therefore we are debters not to the flesh to liue after the flesh VPon that which went before the Apostle inferreth a most vehement exhortation to this effect that seeing Christ hath saued them and freed them not onely from the condemnation of sinne but also from the power of sinne therfore the Lord doth indent with them and in them with vs all not to merit saluation but because saluation is already merited for vs to be engaged and obliged to the Lord and that since he hath taken the hand writing away from Sathan Coloss 2.14 and hath cancelled it in Christ that therfore we should be debters not to the flesh but to the spirit Hâ—â—reupon obserue that the greatest argument to perâ—◠〈◊〉 rather to inforce vs to good workes is taken from 〈…〉 of our redemption as appeareth by Saint Paul who 〈◊〉 â—â—â—t argument Rom. 12.1 I beseech you by the mercies of God that you giue vp your bodies a liuing Sacrifice vnto the Lord that since the Lord hath beene so mercifull vnto you as not to looke vpon your nakednesse but as you are cloathed in Christ you would therefore returne vnto him conformitie of obedience in sacrificing your selues vnto him After the same manner doth Saint â—eter perswade 1. Pet. 2.11 I beseech you as stangers and pilgrimes abstaine from fleshly lusts As if hee should say Since you are now a chosen generation and a people set at liberty by the death of Christ and by this meanes made Citizens of heauen walke according to the lawes of that heauenlie citie Heere are they condemned that say If by doing good works we can deserue nothing what heart can we haue to doe them And since we are bought already why should the Lord be twife fatisfied Whereto we answer that though we can deserue nothing Luk. 17.10 yet by this meanes we shew our thankfulnesse in doing as much as we can and though in all things we are vnprofitable seruants yet must wee bee thankfull for that which Christ hath done for vs. And since Christ hath fully satisfied for vs it is not further required that wee keepe the law to satisfie it but to testifie our obedience and thankes that wee are made partakers of such grace and haue receiued so great a pardon And so by this our working we
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 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
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
complaining by grones and cries with the eies fixed vpon the mother this doubleth the compassion maketh her verie bowels to yearne with pitie Euen so the Lord more kind then a mother lendeth his louing and tender eare to our bitter complaints but being astonished with griefe that we cannot but onely crie out in hope and expectation of some help and we lie pained not able to expresse it this doth more enlarge the bowels of his compassion and then he gathereth our reares into a bottle and wipeth our eies and putteth his hand into our side to heale vs and regardeth as preciously such maner of speechlesse vtterance as any praier vttered in feruencie and vehemencie of words Which is a most singular comfort for Gods chosen that the clouds of affliction can neuer be so thick but a heartie sigh will scatter them yea come what will no time can be so euill nor tyrant so bitter or cruell that can stay vs from groning though through weight of torment they may stop vs from speaking as Dauid saith Psal 38.9 I powre O Lord my whole desire before thee and my sighing is not hidden from thee for none can refraine the heart from sobbing Yet must wee not abuse this comfortable doctrine to our fleshlie libertie to make vs sluggish in praying to the Lord and thinke onely a mentall prayer or a desire conceiued though not vttered to be enough for this speechlesse prayer is onely permitted in the bitternes of the heart and when the venime of affliction hath seized vpon the outward man in such a case and in such a time if we cannot speake with Anna 1. Sam. 1.13 we may with her wag our lips bee wee neuer so old Otherwise wee must say with Dauid Psal 57.8 Arise my tong and then arise vp my glorie for there is no instrument so fit to set foorth our wants and it is no excuse for thee to say the Lord knowes thy heart for so doth he know thy wants also before thou aske and by that reason neither the panting of the heart nor the paines of the lips should be requisit For the third point that is for the effect and efficacie of our prayers that they comming from the spirit must needs speed haue good successe obserue when it is said The Lord knowes the meaning that there is a speciall propertie of this word to be vnderstood for knowing is taken here for approuing as Rom. 7.15 What I do I know not that is allow not nor approue that Ido so Mat. 7.23 Depart from me I know you not that is approue you not for he knew them well inough So Psal 1.6 The Lord knoweth the way of the righteous that is approueth it and in the same sense is it taken in the Prouerb 12.10 The righteous man knoweth the soule of his beast that is approueth it Why then this is the lesson that if our prayers haue an allowance and approbation with God we may be sure we shall reape the fruit of our lips and that our requests shall not returne emptie vnto vs but shall be as the doue that brought an Oliue in her mouth signifying that the flouds are ceased and that we may walke on the drie land The reason why our prayers must needs speed is because the same spirit that maketh vs pray doth make vs onely to pray for those things that stand with the Lords glorie therfore must of necessitie be granted for God cannot denie himselfe he and his glorie are inseparable 1. Ioh. 5.14 And this is witnessed by S. Iohn This is our assurance that if wee aske any thing according to his will hee heareth vs and we know that we haue the petitions we desired of him So that it is not the worthinesse of our prayers that draweth Gods bountie to vs but the bounds and compasse wherein our prayers are limited and circumscribed that is ayming at nothing else and referring all to the will and pleasure of God which wee may be sure shall come to passe Euen as Iacob said Gen. 32.11.12 Thou wilt deliuer me O Lord from my brother Esau for thou hast said thou wilt do me good and 2. Sam. 7.21 Dauid saith O Lord I know thou wilt blesse my house because of thy word for thou hast spoken it Many there bee will say I haue prayed often and cried incessantlie for the increase of faith and yet I finde it as weake and my flesh as sinfull as it was before And thus Sathan perswadeth thee thou prayest not according to Gods will for if thou hadst bene his and hadst belonged to him he would haue giuen thee faith at thy first request But thou must beate backe this temptation which is but to lull thee in securitie by this answer that thou must thinke thy lot and thy portion to be no better then Dauids who Psal 69.3.4 brake forth saying O Lord I am wearie with crying and mine eyes faile while I haue waited for my God for the Lord will haue thee to continue in prayer not to wearie thee but to trie thy patience how long thou canst wait so as if thou speakest and the Lord seemeth not to heare thee double thy prayers vpon him for he maketh himselfe deafe to make thee more quicke and feruent If he listen to thee and yet thou obtainest not perseuere and continue for at last the Lord will incline to thy petition and from his throne will he send thee a chearefull message In Saint Luke we haue an example of one that asked but three loaues Luk. 11.8 and by his importunitie got as many as he would So may the pâ—â—ore widow bee our paterne Luk. 18.5 who by her multiplying of her sure witâ— many words obtained right of the vniust Iudge and therefore much more shall we by our instancie with the Lord obtaine what in faith we shal desire for out of the very words of the Apostle here we may learne first that it is certaine we shall haue it though it be vncertaine when it shall be cast vpon vs for Christians must endeuour to striue to this to haue Iacobs spirit and resolution that though the Lord fight with vs and would faine shake vs off yet not to let him goe till we haue forced a blessing from him and haue our petitions granted And we must haue the strength of the womans faith in the Gospell Mat. 15.22 as not to feare three denials of Christ hand to hand for her constancie and perseuerance were rewarded double first with the commendation of her faith secondly with the health of her daughter which was the thing she craued And euen so at length shall our prayers bee requited with the perfect cure of all our infirmities Secondly marke and assure thy selfe that if thy prayers made now be not presently heard thou shalt be rewarded in a time thou least lookest for and when thou art vtterly out of hope of that thou didst craue as we may see Luk. 1.13 Zachary and
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
a candle then had Obadiah hid an hundred of the Lords Prophets in a caue 1. King 18.4 that neuer bowed their knees to Baal Iob. 5.22 For the Lord doth but laugh at the policies of the wicked and he in his time will discouer their shame to their faces and lift vp the heads of his seruants aboue all the tyrants of the world Now for the meanes whereby wee obtaine this victory obserue that it is by a spirituall power of the holy Ghost enabling vs to so great a worke for such is our ambition to be great men as if Demas find no preferment by the Gospell 2. Tim. 4.10 he will nothing esteeme of Pauls company Such is our desire to be rich as if we gaine by our seruants that worke with the Diuell we had rather they should be possessed still then we would lose our gaine which we may see Act. 16.19 where Paul and Silas were haled before the Magistrates onely for casting out the spirit of diuination in the maide that got her masters great aduantage by diuining Yea such and so vehement are our naturall and earthly affections and so great our greedinesse to enioy the pleasures of our life that the mariage of a wife or the triall of a yoke of oxen shall keepe vs from Christ Mat. 22.5 Luk. 14.19.20 So that it must be a greater power then the faculty or abilitie of a man for if naturally we are not able to abide the snuffe of a candle much lesse to burne in the fire Why then so many examples as we see patiently induring death for the testimony of the truth of God so many testimonies haue wee of the Lords power to enable weake vessels to hold such scalding liquer For many through presumption of their owne strength haue apostated and Peter was well neare it notwithstanding his bragge that he would not leaue his master to the death if Christ his eie had not pierced his soule to repentance for his former denials Luk. 22.61 Dauid 1. Sam. 17.45.46 confesseth that it was not in his strength to contend with Goliah neither did he come to him with sword or with speare but in the name of the God of Israel who would close him into his hands And this in truth must be our paterne and our praise in these temptations and afflictions to flie out of our selues and to run to the wings of the Lord Iesus whose grace onely is sufficient for vs and whose power is made perfect in our weakenesse for where the flesh carieth a confidence in it selfe there is no roome for the spirit for the spirit helpeth onely those that be infirme and Christ is onely a Physition for a sicke sinner Mark 2.17 Now as wee are conquerors through him that loueth vs so let vs labour that Christ may thinke his loue well bestowed his bloud well spent and his victory for vs well gained by our loue of him againe that it may be as hot as the flame that whole flouds of waters may not quench it and so strong as neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our ankor Christ Iesus but that wee may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the veile whither Christ our forerunner is for vs entred in Heb. 6.29 ROM chap. 8. vers 38 39. verse 38 For I am perswaded that neither death nor life nor Augels nor Principalities nor powers nor things present nor things to come verse 39 Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. HEere the Apostle setteth downe a conclusion full of all consolation proceeding from a diuine and heauenly resolution and christian magnan unity extended and offered by the Apostle in the person of all the faithfull wherein he doth couragiously challenge and exultantly triumph ouerall creatures being assured that nothing that euer was created could finally separate him from that loue wherewith the Lord had loued him in Christ This conclusion standeth on two parts first in the enumeration or reckoning vp of some particulars which if any thing could seuer vs from the Lord it were likely to bee some of these he named Secondly because the Apostle could not insist in the induction or bringing in of particulars he vseth a generall comprehension of all things that nothing might bee excepted in these words nor any other creature the things reckoned vp are nine which be either one contrary to another or else diuers from other For death that cannot separate vs from God for though it be most terrible to the flesh to see his prefixed end yet this is so farre vnable to seuer vs as nothing hath greater power to ioyne vs to God through the death of him that ouercame death which appeareth likewise by this that euen the wicked though they loue not to liue the life of the righteous because it is tedious through afflictions yet they can wish with Balaam Num. 23. vers 10. that their last end may be like theirs who alwaies resigne vp their soules in rest vnto the Lord. And though some wicked may make a peaceable end whereby Satan hardeneth others to thinke they are beloued of the Lord because they depart like the light of a candle and some of the elect die troublesomely whereby Satan maketh his instruments to condemne the generation of the godly yet in their inward man they doe not onely patiently expect but deepely sigh for the day of their dissolution that being vncloathed of this corruption they may be crowned with the Lords glorie for they that haue receiued the earnest of the spirit the pledge of their inheritance and the first fruits of the Lords loue and vnto whom he hath sealed and assured pardon of their sinne they do know they haue cause to expect the reuelation and shew of their happinesse being heere tossed with sundrie waues of perplexed miseries and being sure there to arriue from a tempestuous voyage to a most blessed hauen And it is ioyfull to a Christian to bee deliuered from this careful life wherein euery day is the messenger of fresh sorrowes and wherein hee findeth his corruption so burdensome so as though Paul was taken vp into the third heauen 2. Cor. 12.4 yet hee cried Who shall deliuer me from this body of sinne For heere wee know our selues to be scarce worth the ground we go on we are so worne with care and so ground with affliction but then we shall enter into the presence of God and dwell with him perpetually To be short many haue beene so rauished with this ioy which wee see but as in a mist as they haue not onely giuen vp themselues to naturall death but euen suffered violent death embracing it as chearefully as the souldier that comes after his valour shewed to be made a knight or as the King that goeth to his
Coronation for then shall we haue not Reedes but Palmes in our hands to shew our triumph and bee crowned not with Thornes but with Glory euen the glory that Christ had from the beginning Now for life that cannot doe it for there is no temptation in this life neither excessiue pleasure nor abundant profit not magnificent state that a righteous soule will not forgoe rather then forsake the righteousnesse of Câ—â—â—â— or their owne peace of conscience yea 〈◊〉 〈◊〉 Moses â—â—â—â—her then to lose the least light of the Lords conntenance we will refuse to be made glorious by our birth and chuse to suffer affliction with the children of God Heb. 11.24 and with Paul Phil. 3.8 to esteeme all things but as the excrement of a dog in comparison of the security and confidence we haue of the Lords loue towards vs so as we are Christs in our life also And though we doe desire to see the face and glory of the Lord yet as Saint Paul speaketh whether we be in our body at home absent Phil. 1.20 or abroad in our separation our soules still wait vpon the Lord for for this cause as Rom. 14.8.9 Christ died that whether we liue or die we might be the Lords Now for Angels Powers or Principalities by the names themselues may be vnderstood as well the good Angels as the bad wherof Paul speaketh 1. Cor. 6.3 Know ye not that we shall iudge the Angels that is the reprobate spirits for these be executioners of the Lords will though not by willing and loyall obedience as well as the other and though both these being seuerall haue in the scripture the same titles giuen them as the good are called Eph. 1.21 Powers and Principalities and so are the bad called by the same name Colos 2.15 where Christ is said to spoile and to traduce Principalities Powers to open shame and Eph. 6.12 We must fight against Principalities and Powers yet in this place by Angels are to bee taken the good and by Powers and Principalities the diuels The reason is because heere the Apostle maketh an opposition betweene contraries and also because in other places of the scripture where these same words are vsed to expresse the good Angels there is alwaies more added to their stile as Eph. 1.20 Thrones and Dominations are mentioned besides the other But it may be said will the Angels that are the messengers of God attempt any such thing as to part God and vs No it is impossible howsoeuer the Apostle speaketh excessiuely from the exultation ioy of his spirit for he reasons ab impossibili as if he should say if Angels which be the most excellent and most powerfull creatures could attempt to separate vs from the loue of God yet they could not for Christ which is the head of Angels hath ioyned vs to his Father and therefore much lesse any inferiour thing can doe it After this maner this Apostle speaketh Galat. 1.8 If an Angel from heauen should preach any other doctrine which is impossible let him be accursed So Rom. 9.3 Paul wisheth himselfe accursed to redeeme the Iewes and Moses praied to be rased out of the booke of life rather than the Israelites should perish which was not possible that the decree of God should bee frustrate But such was the vehemencie of their affection if the Lord would be intreated at their praiers And it was necessary for the Apostle heere to name Angels because they be the mightiest creatures and if they cannot part the Lord and vs much lesse can diuels for the worst they can doe is but to buffet vs whereby our infirmities shall be healed and as Christ said to Peter Satan desireth to winnow thee like wheat Mat. 22.31 but I haue praied that thy faith may not faile This also appeareth by that in the Reuelation 12.4 that the red Dragon cannot doe it though with his taile hee can draw starres from heauen that is discouer the hypocrisy of some great professors for first he waited vpon the woman as she was with child secondly in her deliuerie thirdly when the child was brought foorth to see first if he could haue destroied the Church of the Iewes and if not the Church of the Gentiles and if not the head of the Church the Lord Iesus or if not the whole bodie of the faithfull or if not some one of the faithfull but he was cast downe saith the text that is he was abased in his pride and sought to aduance and lift vp himselfe againe to heauen by destroying the woman and her seede that is by withstanding the saluation of the elect This Dragon hath especially two instruments first the great Beast that is the Romane Empire where was a name of blasphemie written in his fore-head which though it could with Eliah call fire from heauen yet could it neuer consume the faith of Gods chosen 2. King 1.10 nor euer draw one soule from Christ The second is the Romane Hierarchie raised out of the ruines of the former which though it could make the heauens brasse that it should not raine or the earth iron that it should yeeld no fruit yet could it neuer touch any that was written in the booke of the Lambe Reuel 5.3 for where hee sealeth none can open and where he openeth none can shut and as it is said in the former place They which are bought from the earth sing in great troupes a new song with the Lord Iesus For the other Neither things present that may be knowen nor things to come which may seeme to be doubtfull can make any separation of God from vs for the elect are sure the Lords grace shall assist them to the end neither height of heauen as Paul that was carried vp on high did not yet presume nor the depth of hell 2. Cor. 12.5 Ionah 2.1 as Ionas being in the belly of the Whale did not yet dispaire but had his praiers passing to heauen thorow the fishes mouth Iob. 13.15 Iob in the patieÌ„ce resolution of his spirit could say O Lord though thou kill me yet will I loue thee for hope which is the sure anchor of the soule maketh vs to enter with consideÌ„ce within the lists of the Lords presence and there staieth vs for the Lord doth know vs for his owne in his beloued Sonne Hence learne that a man may be assured he shall be saued for this place is without exception Yet some say this was a speciall reuelation Paul had of his owne saluation which is most iniurious to the whole text for though he saith I am perswaded as speaking of himselfe yet in the matter of the perswasion he ioyneth all the faithfull as that nothing can separate vs speaking generally of all which is proued also by many things and speeches before as verse 23. Wee grone for the redemption of our body Did Paul onely grone And verse 35. Who shall separate vs from the loue of God Was Paul only
in hell then feele this great want and sustaine this great torment of recouering it againe For first when thou considerest the losse of thy former paines which thou spentest in the mortifying of thy flesh that secondly when the spirit is abated Mark 9.18 the power of Satan is increased and that he cannot be dispossessed without great violence and euen rending thee in peeces as appeareth by the dumbe man in the Gospell Thirdly that if thou die at this time as Ezech. 18.24 all thy former righteousnesse shall not be remembred but thou shalt die in thy present sinne and fourthly that as a man dangerously sicke and somewhat recouered and after by misgouernment falling into a relapse it doth exasperate and increase the disease and as a wound halfe healed to come to a new incision cannot be without greater paine then before and for a man halfe in his iourney to returne backe againe when hee must needes goe thorow cannot bee but a great discontentment So when thou remembrest the great conflicts thou hadst at first when thou didst enter thy name into the schoole of Christ and considerest that now thou must abide greater it shall be halfe a hell to thee to be brought seriously without guile of spirit from the detestation of thy sinne as we may see Psal 32.4 before Dauid could be brought to confesse his sinne of filthinesse and of murther hee saith that very care had eaten his bones not but that in his priuate chamber hee had confessed it to the Lord but before he could come to taske his conscience and to set it as it were vpon the racke to bee rent in peeces by his confession of it before men and to abide patiently the shame of the world for it hee seemed to bee plunged into the deepe of deepes as himselfe saith Out of the deepes O Lord haue I cried vnto thee Euen so when the spirit of the Lord is abated in thee thou shalt finde it will not bee regained by some sleight worke and ssubbring vp a short praier as Lord haue mercy vpon me but thou must come to the case of Dauid euen to pine and wast away and to haue the moisture dried vp within thee yea consider his tedious trauell before he could repent suddenly And if he was beaten thus farre of the Lord with Scorpions of whom the Lord had protested that he was a man after his owne heart shalt thou thinke by a pang of deuotion and superficiall praier to recouer that sweet comfort thou hast lost in the Lords spirit Nay know that if thou temptest the Lord so farre as to withdraw his spirit from thee it shall cost the deere before thou canst inioy it againe and if thou breake foorth into sighes and grones which fill the heauens euen in this doth the Lords mercy greatly appeere for hee might giue thee vp into hardnesse of heart and neuer trouble himselfe to restore his spirit againe vnto thee But thy sorrow must be so great thy praiers so feruent and thy sighes so many as to crie out with Dauid Psal 51.8 Heale the bones O Lord which thou hast broken Let vs beware then how we distemper our selues spiritually for feare the arrow-head of the Lords wrath should rankle in our sides and let vs take heed with the Apostle how we greeue this spirit for if Adam might haue had the whole spirit taken from him in respect of his Apostasie who was perfect in his creation how much more may wee that haue receiued but the earnest of the spirit and the first fruits thereof in Christ Iesus Howbeit as the euill spirit in an hypocrite may be cast out and yet hee may returne to his vomite againe 2. Pet. 2.22 and his casting out was but in regard of his enlightening for the time and he was not gone out indeed so in the elect the spirit and the working of the spirit may be interrupted for a season but it cannot cleane be taken away Againe consider where it is said Quench not the spirit that all Scripture commandeth alwaies the contrary to that it forbiddeth as 2. Tim. 1.6 the contrary vertue to this heere spoken of is commanded I charge thee saith Paul to Timothy that thou stirre vp the graces of God which bee in thee the word in Greeke signifieth To keepe the fire burning giuing vs to vnderstand that this spirit is a flame kindled by the holy Ghost which Satan the flesh and the world labour to blow out so much the more carefull therefore must wee bee to foster it and maintaine it that it neuer go out Heere then must be considered the sleights of Satan-to blow it out and alwaies by the cleane contrary wee must labour to keepe it in for as the flesh lusteth against the spirit so must the spirit likewise against the flesh The first motion therefore Satan stirreth vp in vs to quench the spirit is to lust after euill not to lust after nothing which temptation he threw into the eies of Dauid as hee walked vpon the roofe of the Kings palace 2. Sam. 11.2.3 to lust after Bathsheba Vriabs wife As earnestly then as the flesh lusteth after euill so earnestly and more must the spirit lust after good things as to say with the Prophet Dauid I am ready vpon euery occasion to do thy will O God neither yet must we not deceiue our selues for euery lusting after good things is not of the spirit for it is easie to doe many good things wherein thy affections are not strained and to abstaine from many euill things to which thou art not tempted but thou shalt know whether the spirit do fight against the lusts of the flesh by this if any thing do directly oppugne the affections of the flesh if thou take part with the spirit and crosse thy affections in this thou maintainest and dost cherish the spirit As Dauid 1. Sam. 25.13 vpon a churlish answer giuen by Nabal in a passion of anger was resolued to kill him but vpon the intreatie of Abigail Nabals wife hee was pacified and entred into consideration of the greatnesse of the sinne of murther and blessed the God of Israel and the counsell of Abigail that had kept him from shed ding of blood Secondly if Satan cannot get vs lust for euill he will striue to get vs either doe nothing or else to spend our time in trifles and in pastimes to driue away dumps with vaine delights which may sometimes bee vsed for recreations to make vs more fit to walke in our callings but if we play to play that is suffer our hearts to be stollen away and snared in the pleasures of this life then the Lord will iudge vs as vnthrifty seruants that haue not gained by our talents Our labour therefore must be on the contrary since euery man hath his taske set him and God is our ouerseer though presently not our reuenger that wee fall not asleepe with new wine but according to the Apostles rule Ephe. 5.16.18 that we redeeme
would haue beene glad if his purpose might haue beene confirmed by the Lords mouth And as it fareth with the sicke patient who affecting some meate hurtfull asketh the Physitian whether he may eate it or no who hauing the regiment of their bodies and knowing their disease telleth them no in no wise yet so strong is their appetite that they wil take it and onely would haue bene glad if the Physitian would haue approoued it So men will come to know the nature of sinne which being described to be vgly in it selfe yet seeming beautifull and gainefull in their affection they will stil embrace it shewing themselues to haue descended of that young man spoken of Matth. 19.16 who would needs bee questioning with Christ how he might goe to heauen and when he touched him in his wealth which he made his god as that he must fell all it is said hee went away sorrowfull for hee had great possessions Secondly obserue heere the order the spirit vseth placing iust dealing after sober liuing as if it were impossible to looke for true dealing where sobrietie went not before and therefore we hauing gone beyond the proportion of our old fathers and exceeding that sobrietie which was the auncient renowmed vertue of this age and nation iustice and iust dealing cannot haue her due course but the cloth must needs be stretched to maintaine our superfluities so as that of Ioel 1.4 fitteth for this What the Canker-worme hath left the Grashopper hath deuoured what the Grashopper hath left the Catterpiller hath deuoured c. So wee by the same proportion may saie in these daies That which purchasing which enlargeth it selfe like hel hath left that sumptuous building hath deuoured what this hath left magnificent furniture hath deuoured what this hath left pride of life hath deuoured and what this hath left ambition hath wasted for great men must be bribed and then poore men must needes be racked And therefore it is certaine if reformation beginne not at our selues that wee can pull downe whatsoeuer exalteth it selfe aboue the compasse of modestie comelinesse and sobrietie wee shall expect little trueth and iustice to others Thirdly obserue what this is commandeth vs to deale iustly it is not the law in terrour of death but the Gospell euen because the Lord doth purpose to saue vs by this grace so as it is a suite commended vnto vs by such a speciall token of the price of saluation as wee cannot chuse but performe it with great care vnlesse we will shew our selues greatly vnthankfull and prooue our hearts to be more then flintie Ieremie conuinceth Ierem. 35.14 the obstinacie of the Iewes by the example of the Rechabites who refused to drinke wine offred and set before them because their father Ionadab had so commanded them Heereupon saith the Lord Iuda I haue warned thee often but thou wouldst not incline thine eare nor obey me Of which example we must make this vse Rechah spake to his children but once the Lord hath spoken to vs often to liue religiously he was but the father of the flesh God is the father of our spirits his commandement was hard and his yoke heauy to forbeare the vse of lawfull things and necessarie as not onely to forbeare wine but they must neither sow nor plant and yet they kept it the Lords commaundement is that wee surfeit not with the cares of this life and that wee deale honestly with our brethren Rechah promised them but to liue long on earth our Father for our obedience hath promised vs eternall life so as both hee that commaundeth is higher and the reward that is giuen is greater Now followeth the third thing that is to be embraced and that is a godly life for it were absurd to be precise toward men and to deale wickedly with God and all is abominable if our religion toward God exceed not our righteousnes toward men To know what godlinesse is shall bee best discerned by the contrarie and vngodlinesse is three-fold first the worship of a false God secondly the worship of a true God falsly as the Iewes that executed the Lord Iesus and Paul that persecuted the Church of Iesus they did thinke they did God great good seruice thirdly such as worship the true God in a true seruice outwardly but with an vnzealous heart like Iudas that followed Christ and yet betraied him 2. Tim. 4.10 and like Domas that forsooke Paul and embraced the world yet did hee not returne to his idols againe and in truth there is no difference betweene these two last for it is all one to serue him fantastically as did the Pharisees as to serue him coldly as did the Laodiceans but now godlinesse is opposite to all these and is a true seruice of a true God in a true religion with a true heart And this is soone discerned by our affections for if we can tremble at the word preached and be possessed with the spirit of feare at the least offence and sinne which we can commit because we know that the maiestie of God is displeased and the spirit of God grieued and if from this feare doth spring sorow and from this sorow care of recouering our fall againe and when wee are cured can resolue and strengthen our selues in patience to goe vnder the yoke of afflictions and vnder the wheele of death for the truths sake we may assure our selues our paths are straight and that in our iourney toward God our feet be shod with the preparation of the Gospell of peace not any way to be distracted with cares nor distrustfull with the troubles of this life Hence obserue that none are to be commended for their sobrietie and honestie vnlesse also they be religions which is proued thus None are honest but they that be cleane in heart no mans heart is cleane that is not purified in conscience and none are purified in conscience without faith and none haue faith that are not zealous and religious toward God for faith striueth by praier with God Thou wilt say loue is the fulfilling of the law but this loue toward our brethren implieth and of necessitie presupposeth a loue of God which constraineth vs to loue man for no more then a man can loue God and hate his brother no more can he hate God and loue his brother and if he loue God in this is euer included a loue and zeale toward his glorie Againe if we take the loue of our brethren to be that Paul speaketh of 1. Tim. 1.5 it is then agreed for then it is loue from a pure heart a good conscience and a faith vnfained which being grounded on Christ is the foundation roote and well head of all honestie and iust dealing Lastly obserue hence that the godlinesse here spoken of must haue two properties for first it must not be hidden in the heart but fruitfull and visible to the eie that the world may see it secondly we may not deferre our godlinesse but it must be
was a type of the Messias 1. Sam. 15.28 it was begun in Dauid onely for Saul though he was king before yet was he no type of the Messias And for this second order which is all of Kings we shall see if we peruse the booke of God that Christ came of some as wicked kings as euer were for where from Salomon to the captiuitie there were 19. kings 13. of them were most wicked and some of them had such speciall blemishes spots vpon them as it is doubted whether they be saued or no Salomon had great enormities but there is no doubt of his repentance witnessed by his booke of retractions called Ecclesiastes Asa began well but in his old age he imprisoned the Prophet that told him of his sinne and in his sicknesse trusted more to the Physitian then to God 2. Chr. 16.10.12 Iehosaphat did the woorst act that could be 2. King 8.18 to marrie his sonne Iehoram to Athaliah the daughter of Iezabel whereby manie prouocations were committed and yet these were the best Iehoram he caused all Iuda to commit idolatry so as the Lord forsooke him and 2. Chro. 21.15 he died a miserable death his guts falling out of his belly not all at once but day by day which was more grieuous Ahazia his sonne was slaine 2. Chro. 22.9 by Iehu in the field and neuer any reuenged his blood Ioash his sonne 2. Chron. 23.3 was mightily preserued by Iehoiada the Priest from the hands of Athaliah Yet when the Priest was dead 2. Chron. 24.78 when the Prophets came to tell him he was a bused and misled by his Princes to idolatry he caused them to be slaine in the temple and himselfe Vers 25. was afterward killed by his owne seruants Amaziah his sonne fell to Idolatrie after a victory obtained of the Edomites and 2. Chro. 25.27 was traiterously slaine by his owne subiects Azariah his sonne 2. Chro. 26.21 because he vsurped vpon the Priests office was immediatly smitten with the hand of God that he came to be a Leper but some of those last Kings are not heere named by S. Matthew because hee meant to make a proportionable and euen number that should consist on foureteenes For Ahaz hee made all the altars like the altars of Damascus and 2. King 16.3 made his owne sonne passe through the fire according to the sacrifice and abhomination of the Heathen Iehoiakim hee contemned the threatnings of the Lord and caused the roule to be burnt Ier. 36.23 which Baruch had writ from the mouth of Ieremie he was therefore buried like an Asse as was prophecied by Ieremie 22.19 euen drawne and cast foorth without the gates of Ierusalem And for Zedechiah hee imprisoned the Prophet Ieremie and contemned the Lord therefore were his eies put out by the king of Babel Iere. 39.7.8 and he bound in chaines and led like a slaue into captiuity Out of which obserue that there is no priuiledge in the Princes chaire to keepe them from sinning neither yet that the maiestie of their places can protect them from the Lords vengance Vnderstand these words touching Christs descent legally as Deu. 25.5.6 and pag. 8. line 29. but that if their hearts bee lifted vp against God his hand shall fall vpon them to their distruction for the grace of the Lord must season their palaces else doe they stand but in slippery places And though our Sauiour Christ vouchsafed to come out of the loines of such wicked Kings it was not at all to giue anâ—e countenance to their offences or to embolden them in their sinnes but onely to open the fountaine of mercy to vs that wee may know he is able to sanctifie the vilest sinner Now for the third order which is of them who were caried away into captiuity note first the cause of the captiuity secondly the cruelty of it thirdly the mercy of the Lord in their deliuerance For the first which is the cause that Gods owne children and them of the blood royall should be caried into slauery it is set downe 2. Chro. 36.12 to be first for that the king rebelled against God and humbled not himselfe before Ieremy the Lords Prophet Secondly for that both Priest and people trespassed wonderfully set downe in two things principally First they polluted the house of the Lord with the abhominations of the heathen Secondly they mocked and misused the messengers of the Lord and despised his words vntill the wrath of the Lord rose vp against them and that there was no remedie but he was enforced to giue them to the bloud-thirsty Babylonians Wherein obserue what a fearefull thing it is to fall into idolatrie after our eies haue once beene opened and how nothing prouokes the Lord so much as the contempt of his embassage For if hauing once seene the goodnesse and power of God we decline from him and lay holde on other helpes and contemne the face and speech of his Ministers whom he hath made acquainted with his secrets and that wee waxe strong in our selues we doe but as Vzziah did 2. Chron. 26.16 lift vp our hearts to destruction and force the Lord to take his cuppe of indignation in his hand and to holde it as well to the mouth of the king as to the people for where all conspire to worke mischiefe all shall be ouerwhelmed with the same madnesse as Ieremy speaketh chap. 25.18 For the second which is the miserie they sustained being captiues it is to be seene first in their vsage before they came to Babylon set downe 2. Chr. 36.17 they tooke both young and old men and women and though they fled to the Sanctuarie for succour yet were they there stabbed with daggers they burnt the house of God and tooke the precious vessels of it to abuse in their superstition when they come to Babel Now to see the temple on fire and yong and old slaine without mercy had beene enough to haue rent their hearts in peeces to see the worship of God thus defaced and themselues reserued but as an after pray to the enemy But now secondly comming thither namely to Babel to behold such grosie idolatry and to heare such high reproches as no doubt were giuen against the God of Israel as Psal 137.3 Come sing a song to the God of Iuda that hath forsaken you and Beholde heere be the people whom the Lord hath spued out besides the bondage wherein themselues were kept how could they but straine foorth teares of bloud and send foorth deepe sighes from a mournfull spirit Yea their case was so desperate and miserable as Ezech. 37.11 their raising vp againe and restitution was made of the Lord as great a matter and as hard as to put life into a company of dead bones for their the Lord saith These drie bones are the house of Israel neither yet did this their captiuity last but a while but they were wintred and sommered there full 70. yeeres as was foretold by the Prophet Ieremy chap. 25.11 that
comfort of the scriptures yet the Lord after he hath sufficiently humbled vs if we goe on with a simple heart and perseuere as these Wise-men did in their iourney in a time vnlooked for he will kindle in vs the former light and take away that foggy mist that obscured the Sunne of righteousnes and it shall clearely shine vpon vs and our ioy in the holy Ghost shall bee multiplied and the Lord will ease that heart that was before troden downe with the burden of sinne Now in that it is said they found the babe lying in a cratch we may consider how strangely and strongly the Lord did exercise the faith and perswasion of these Wise-men that after the former discouragements passed ouer they find the babe lying in this base place which had beene enough to haue made them repent their long trauell in the end to see no other sight then this but such was the quicke sight of the eye of faith and the speciall instigation of the holy Ghost as they were not dismaied with the basenesse of this King Heere they find neither guard to defend him nor resort of people to see him neither Crowne on his head nor Scepter in his hand but such a child as for outward beauty they might haue seene many a thousand equall and farre beyond him in their owne countrey without this great trauell Where learne that for the beleeuing of the promise and to be resolued of the truth the Lord doeth so incline the heart and bend the conscience that whatsoeuer doth seeme contrary doth nothing offend them for these Wise-men doe beleeue that this base child laied in this base manner is the King of heauen and earth Heereupon it is that Sara must beleeue being a dead woman that is spent by nature and ouergrowen with yeeres that so many children must come from her as there bee starres in the firmament Gen. 17.19 So Abraham Gen. 15.18 must beleeue that he and his posterity shall bee inheritours of the land of Canaan though they be not to haue actuall possession of it foure hundred yeeres after So Dauid 1. Sam. 17.15 comming from the sheepe must beleeue that he shall be a king yet he seeth Saul so furious against him 1. Sam. 19.1 as he proclaimes it saying Let me see if I haue any that will kill Dauid Heere is open conspiracy yea hee is driuen into caues and holes he is as a stone that euery man refuseth yet his faith may not faile him but he must perswade himselfe hee shall be crowned though Saul bee euen at his heeles to dispatch him and it shall be performed Ioseph hee had a dreame that the Sunne and Moone and eleuen starres Gen. 37.10 should tall downe and worship him when he was in the pit ready to be slaine in the malice of some of his brethren hee beleeued this yea being sold into Egypt and after by the false accusation of his mistres Genes 39.20 cast into prison where he could see neither Sunne nor Moone yet he fainteth not but perswadeth himselfe of the truth of his dreame and it fell out accordingly So Ezechiel being brought into the field of the Lord Ezec. 37.4 must beleeue that of a company of dead bones there shall rise vp armed men for those dead bones were the house of Israel Yea faith must be so quicke sighted as to beleeue that in prison there is liberty in persecution comfort in life death in the Crosse a Crowne and in a manger the Lord Iesus Heere also learne by the example of these Wise-men not to be offended at the basenesse of the Gospell for if they had beene offended at the basenesse of Christ in the flesh they had not had the blessing of seeing the Messias Therefore howsoeuer the diuell in Christs time broached this argument to with draw men from the Gospell Iohn 7.48 see whether any of the Scribes or of the famous learned men follow Christ onely a few rascall company flocke vnto him yet wee must not thinke that the kingdome of Christ standeth in any outward pompe or glory for so much did Simeon Luk. 2.34 insinuate to his mother Mary that she should not expect any glorious acceptation of her sonne no not in Israel confirmed by the Prophet Esay chap. 8.14.28.16 but that he should be as a white set vp in a but whereat euery man would shoot some bolt Such therefore shall bee blessed who as himselfe speaketh shall not be offended at him for we must obserue Math. 11.6 that as the proceeding of his kingdome is aboue nature so the perswading of vs to his kingdome is most contrary to nature and that either in a generall opposition of the world which is caried away with the affectation of honour and an vtter hatred of falling into the extremities of contempt pouerty and persecution or else to euery mans particular heart which is forcible to disswade him from suffering in the flesh or for casting the anker of his affections vpon the basenesse of Christ and of his Crosse True it is if an Orator should vse an argument contrary to art he could not preuaile but if hee should frame his argument of that the people were most in hatred of it were a fruitlesse labour and a vaine hope to expect his purpose so if a Physitian should apply a medicine contrary to the disease he could neuer hope to cure it but if the medicine were also contrary to the complexion of the party then were it most vnlikely to haue successe But such is the miraculous power of the Almighty that as hee can make something of nothing so he can also make of a thing contrary such as hee would haue it as hee hath vanquished the crownes of Monarks by the Crosse whose triumphant seates are most contrary to the Crosse he hath ouercome the pride of the world by pouerty and the wisdome of the flesh by the foolishnesse of the spirit yea he hath wrought submission in the hearts of these heathen men that though Christ lay in a cratch void of all dignity yet they take no offence at it which thing is onely proper for the spirit of God to performe who hath both the tongue the heart and the knee in his power In that these Wise-men offered gold and other gifts vnto the babe obserue how gratiously the Lord prouided for the pouerty of Iesus parents that euen now immediatly before the persecution came hee sends them gold from the East for their reliefe and comfort And thus doth the Lord deale with all that depend vpon him neuer suffering them to fall into extremity or to be too much distressed with pouerty as Dauid saith Psal 37.25 he neuer saw the righteous begging their bread but the Lord supported them by his power and will make the stones to yeeld bread the rockes water the heauens Manna rather than his children shall be vnprouided For if Eliah be forced to hide himselfe from the knife of Iesabel 1. King 17.4 rather then he
hardly escape they with their liues than harlot is faine to make a lye to saue them and to couer them with the stalkes of flaxe that they may not bee found Paul thaâ— had before an earth-quake to vnshackle him hath at another time Act. 9.25 no other way to preserue himselfe but by being let downe in a basket So Ieremy to flesh and bloud 〈◊〉 most basely deliuered for being cast into the dungeon Ebelmelech Ier. 38.11 obtaineth of the King to bring him ouâ— and then with a company of ragges and old worne clouts bounâ— together as with a cord he draweth him foorth and is glad 〈◊〉 send him away So fared it with Dauid 1. Sam. 19.12.13 foâ— Michol perceiuing he could hardly escape the fury of Saul firâ—â— shee lets him downe at a window and then shee puts an imageâ—â— the bed as if some sicke man had beene there And thus did thâ—â— Lord prouide for his sonne after the basest manner that his parents must take their heeles to preserue his life he could haue seâ—â— a kind of madnes on Herod as he did on Nebuchadnezzar Dâ—â— 4.29 and haue spoiled him of all his kingly royalty and seuerâ— him from the company of men and made him feed with beasts he could haue made his Angell haue strucke him as hee did 〈◊〉 nephew Act. 12.23 or haue raised vp his sonnes to haâ—â— slaine him Esa 37.38 as he did to Senaherib or haue caused him to haâ—â— hanged himselfe in a desperation of the kingdome hee coulâ— haue astonished them when they had come to kill him as he did Ioh. 18.5 when they came to take him that they shoâ—â— haue killed another as did the Madianites Iudg. 7.21 Psal 83.9 But it was the will and pleasure of the Father that he should beginne his life in misery as he should end it in ignominy and hee worketh not by miracles for the deliuery of his Sonne For first as yet there was no time for the manifestation of miracles for then he might haue beene thought not to haue beene true man Secondly it was to fulfill a prophesie that out of Egypt his Sonne might be called intending heerein a proportion betweene the head and the members that as the Israelites were caried out of Egypt Exod. 12.31 so also should Christ the head of his Church be Thirdly in this was praefigured the casting away of the Iewes and the calling and cariage of the Gospell among the Gentiles Fourthly that another prophesie might be fulfilled that for his sake should the children of Bethlem bee slaine Fiftly that the cruelty of Herod by this meanes might bee the more disappointed Sixtly to giue warrant to vs that in the time of danger and persecution wee may lawfully flie Seuenthly that we may not thinke the crosse too base for vs since the Lord of glory did thus beare it Further it is wonderfull to see that the Lord will haue his Sonne thrust out of Iuda and from among the Iewes to whom specially hee was promised and whom principally hee should saue and to bee entertained in Egypt a place of all abominations and which hated God But thus did the Lord aduance Ioseph in Egypt Gen. 41.40 when his brethren would haue killed him in Israel and thus did he prouide for Daniel in Babylon Dan. 6.3 where diuels were worshipped and aduanced him to bee the second person in the kingdome Achis King of the Philistims 1. Sam. 21.10 receiued Dauid when Saul persecuted him Eliah when he could not be fed in Israel 1. King 17.15 is cherished by a poore widow of Sarepta in Sydon an heachenish country And Ieremy the Prophet Ier. 39.12 is better entertained by Nebuchadnezzar King of Babel then by Zedechia the Priest Thus can the Lord stirre vp the hearts of the heathen to bee better to his seruants then their owne brethren and that Saul shall prophesie when he intendeth to persecute 1. Sam. 19.24 to comfort vs that euen our greatest enemies shall nourish vs if we be cast out of our country for the profession of the Lord Iesus yea Egypt shall be a resting placeâ— for Ioseph if the babe be with him though it be grieuous and tedious to Ioseph to want the sacrifices and to lose the comfort 〈◊〉 hearing the law of God expounded And when Paul can haue 〈◊〉 preaching place at Hierusalem the Citie of God then shall hee preach two yeeres without contradiction in Rome Act. 28.30 a place of all persecution For the third circumstance how long Christ should stay in Egypt consider first that Ioseph is heereby assured he shall noâ— stay euer which doth somewhat ease and refresh his anguished soule for when he considered the iourney hee was to take was tedious the place whither he was to flie barbarous the tendernesse of the child he must take with him that hee must be absent from the publike exercises of religion that his dispatch was so sudden as he had no time to take his leaue of the godly of Hierusalem no doubt his heart was much astonished and his spirits of life much appalled therefore to comfort him the Lord bids him stay till he calleth him implying that there shall bee a time wherein he shall be deliuered In which we learne that affliction shall not alway last and that the rod shall not euer rest vpon the backe of the godly but we shall haue beauty for ashes the oile of gladnesse for the garment of heauinesse Psal 104.15 and our captiuity shall be like the Summer riuers and they that goe foorth with a little seed shall come home with full sheaues Heere also note thaâ— by saying he must not come but abide there till the Lord doe call him that it is as much as to haue said Come not of thy selfe no not vpon any exigent or sheights whatoeuer though thou be neuer so villanously intreated and by setting downe the time of his abode indefinitely he doth it to trie his obedience that he may with patience attend the Lords pleasure Wherby we learne that we must not prefix any set time vnto the Lord how long he shall exercise vs vnder the crosse Ioseph must stay in Egypt til he be called foorth and let this be Iosphs hope in Egypt hee shall not alwaies be but he shall returne againe to Hierusalem and the scourge of the vngodly shall not alway claspe about the loines of the righteous Now for the fourth circumstance which is the reason of the commandement Learne first how the Lord releeueth our weakenesse and tendreth our infirmitie that though a bare commandement had beene sufficient for Ioseph to haue addressed himselfe for this iourney yet the Lord taketh pity vpon him and will not tempt hm aboue the measure of his faith but fully satisfieth him not onely commanding by authority but euen perswading by reason that he may obey with the greater cheerefulnesse For Herod saith hee goeth about to destroy him Otherwise did the Lord deale with Abraham Gen. 22.2 according to his strong faith
the liuing God though he had the warrant of the King of Ashur to doe it but in these and such like sinnes they hazard and aduenture their owne soules therefore let euery of vs keepe the ground that Balaam at first stood vpon Numb 24.13 not for a house full of gold to passe the commandent of the Lord yet I doe not say rebell but obey not Let Saul himselfe fall vpon the Priests if he will haue them slaine and let not vs assist him Let Iesabel her selfe sit in iudgement vpon Naboth but let not vs condemne him we are bound to do good to the saints of God much lesse to persecute them And it is said in the Gospell hee that clotheth a poore prisoner Mat. 35.36 clotheth the Lord Iesus Now what shall we say then of him that standeth vp like Tertullus against Paul Act. 24.5 to plead against him and to reproch him with the name of a pestilent and seditious fellow For if they shall bee condemned that haue not ministred to the necessity of the saints Luke 16.25 but haue been ashamed of their bands If Diues shall hang in hell for not refreshing Lazarus at his gate what shall become of them that take the bread from Lazarus and put Paul into bands or else enforce crimes against him to retaine him in bands Looke Iudg. 5.23 Cursed be Meroz because they helped not the Lord nor stood in defence of his truth A double curse then shall light vpon them that oppose themselues against the truth Obediah against the expresse edict of Iezabel 1. King 18.4 hideth the Prophets and Rahab Iosh 2.3 ventureth her life to preserue the spies Exod. 17.12 Psal 106 23. And what better spies can there bee then Preachers which stand in the gap betweene God and vs as did Moses which watch ouer the soules of the people and shew vs the way to heauen Ionathan being often incited by his father to kill Dauid 1. Sam. 20.2 protesteth Dauids innocencie though Saul perswaded him that Dauids glorie could not bee without Ionathans ruine and would not be drawne to doe it And if hee would not compasse such a mischiefe at the commandement of Saul which had a threefold force in it first as proceeding from his Father secondly from his Soueraigne thirdly being ioyned with the temptation of a kingdome much Iesse ought we to gratifie the State with the affliction of Gods Saints for we must rather Act. 4.19 obey God then man yet disobey not the Prince for his commandement standeth on these two feet either to doe the thing or to sustaine the punishment for not doing it Fourthly obserue that assoone as Christ is borne there is trouble and commotion ciuill and forren warres yet is not Christ the cause of it but the wickednesse and peruersenesse of Herods heart for righteousnesse must not yeeld to iniquity and Christ must be borne and being borne must raigne though the diuell rage and the world swell neuer so much Certaine it is no Gospell teacheth so much peace as this of Christs for it teacheth peace betweene God and man betweene man and man yea betweene man and his inward soule and maketh the wolues to become lambes and the Lyon to lodge with the Beare But Herod would haue the Gospell abolished and Christ murthered which cannot be Shall Dagon 1. Sam. 5.3 yeeld to the Arke or the Arke to Dagon Shall the ten Tubes go to Iuda or Iuda to them Ishbosheth to Dauid 2. Sam. 2.16 or Dauid to him Herod loues not Christ therefore hee murthers the children and Dauid especially being king must not yeeld to Saul house nor Iuda goe to the ten tribes nor Christ giue place 〈◊〉 Herod but if his Crowne cannot stand with the gouernment of Christ well may he harbour murther in his thought against him but iudgement shall fall on his owne head for God will wateâ— ouer his owne sonne and fight for his owne truth So as wheâ—â— religion hath beene granted by Parliament and suppressed by priuate commandement there may the subiects stand on the part defensiue to ward the blow being smitten but if it hath not beene established by publike authority then may they not take vp armes to set it vp Out of the murther it selfe gather that though there be many flaine yet Christ escapeth and that in the greatest persecution yet Christs religion shall neuer bee abolished For heere is great bloudshed yet Christ liueth great persecution yet the Gospell flourisheth When Iezabel thought she had had her hands full of bloud and that she had rooted out all the Lords Prophets you and when visibly there was no face at all to be seene so as Eliâ—â— thought himselfe onely to be left then the Lord 1. King 19.18 reserued seuen thousand to himselfe that had not bowed theâ—â— knees to Baal And when by scattering the sheepe and smitiâ—â— the shepheard the diuell thought himselfe flush and that 〈◊〉 Christ sleepe in the earth he had vtterly stung him to destruction then was his resurrection most glorious and then did the Churches of God increase daily For such is the nature of the Gospell that the more it is troden downe the higher it riseth the more it is maligned the broader it spreadeth and whâ—â—â— seemeth to be dead then is there most life in it For the third point which is the prophesie Ieremy chap. 13.15 to declare the greatnesse of Gods mercy in the deliuery of the Iewes sheweth them that they were like to the Beâ—â—â—mites or Israelites that is vtterly destroyed and caried away insomuch that if Rahel the mother of Beniamin could haue riâ—â—â— againe to seeke for her children shee might haue wept 〈◊〉 want of them but she should haue found none remaining Thâ—â— doth the holy Ghost bring in heere as a butchery foretold 〈◊〉 the end that none might either wonder or be offended at it for it might haue beene said Is this the consolation of Israel nay he is the discomfort and destruction of Israel his birth hauing kindled such a fire as neuer was the like before leauing so many sad hearts for their lost children And how may we hope he shall be our Sauiour when his beginning is with this bloud And the more to increase the cruelty of it the holy Ghost speaketh excessiuely bringing in Rachel dead many yeares before howling and wringing her hands at the rufull spectacle of this bloudy tragedy as if the calamitie of the liuing might seeme to touch and affect the dead That therefore this might not seeme strange the spirit of the Lord recorded it long before that when it came to passe they might digest it as a thing foreseene in the wisedome of God necessary to fall out MATH chap. 2. vers 19 20 21 22 23. verse 19 And when Herod was dead behold an Angell of the Lord appeareth in a dreame to Ioseph in Egypt verse 20 Saying Arise and take the babe and his mother and goe into the land of Israel for they are dead which sought
his Sermon wee must weigh and consider two parts first the exhortation Repent and change your minds Secondly the reason perswading to embrace this exhortation For the Kingdome of heauen is a hand For the first the word Repent it signifieth an alteration both of iudgement and of affection not onely by a displeasance with ones selfe and a checke of conscience for the euill he committeth which cannot bee staied no more then the panting of the heart or the bearing of the pulse but also an vtter loathing and detestation of all manner of sinne so as all repentance though it be proper to the minde and the fountaine of it be in the heart yet it is both inward and outward the visible shew of amendment being a declaration of the inuisible thought of sorrow for a thorne cannot grow vpon a figge-leafe and if any man will iudge of his repentance let him manifest the fruits of it What can a cursed mouth shew but that the heart is viruleâ—â— and full of poison or garish attire but that the minde is not humbled for where there is no reformation of action there is no alteration of affection Secondly repentance is noted to be either generall for all men for all sinnes for all times or speciall for some men for some sinnes and for some times For specialâ— men that euery man repent him according to his disposition and place as Saint Iohn sheweth Luke 3.11 exhorting the rich men if they haue two coates to giue one to the poore the customers to require but their due the souldiers to bee counteâ— with their wages For as euery man hath a seuerall calling so hath hee speciall sinnes attending and waiting on his callâ—â—â— which must bee repented of Now for our infirmities whâ—â— hourely breake foorth of vs generall repentance is required but if we be stained with any peculiar sinne that must haue a repentance by it selfe Dauid Psal 32.3 cannot be healed of his adulterie by a generall confession but he must peculiarly taske his soule for that sinne and so much Paul expresseth 2. Cor. 12.21 I feare saith he lest when I come I shall bewaile many of them which haue sinned and haue not repented of the vncleannesse fornication and wantonnesse which they haue committed for for such sinnes it is not sufficient to finde a remorse of conscience but for adulterie profaning of the Sabbaoth oppression of the poore and such like he must haue a speciall humiliation and may not thinke to obtaine the comfort of Gods countenance by blurting out a short praier that passeth out of the mouth like gunshot as Lord I haue sinned which though the words be good auaileth not because the heart is naught fraught with hypocrisie Such then as will be true repentants must bee of the number of them Christ speaketh of Mat. 11.28 that are inwardly wearie of the burden of sinne which excludeth three sorts of people first such as be not wearie of their owne righteousnesse but desire to applie the plaister of their owne workes to cure their wound secondly such as bee not weary of the pleasure of this life which profane-sensuall men will neuer be such as Paul speaketh of Philip. 3.19 that make their belly their God and with Esan Gen. 25.30 will for a messe of pottage sell their birthright thirdly such as be onely cast downe with some hard exigents in the world for many be weary of the world that are not wearie of themselues or of themselues that are not wearie of their sinnes wishing to be deliuered from the burden of their distresse but not with Paul Phil. 3. from the body of sinne Rom. 7 2â— for none of these sorts can thriue in the course of repentance but such onely as be â—amed from their naturall rebellions by the afflictions of this life that haue their spirits broken to dust and euen brought to confusion that will confesse no good thing dwelleth in their flesh but are cast as it were into a burning feuer of desperation and doe feele in a maner hell in their soules such will the Lord â—â—â—fort such doth he call and enable to repent For to whom is the commission giuen Esay 61.1.2 to preach good tidings but to the poore deliuerance but to the captiues so as he openeth no prison except thou confesse thy selfe to bee chained in the irons of Satan neither canst thou repent except thou thinke thou hast beene a runnagate from the Lord Iesus and what need he to giue thee the water of life except thou feele a drowth in thy soule like the drowth of Summer True it is the Lord comforts none but the abiect seekes none but the lost makes wise none but fooles iustifies none but sinners so as vnlesse we finde these wants in our selues the Gospel was neuer preached to our comfort and this exhortation is vainly deliuered that we should repent Howbeit since repentance and wearinesse is of such necessitie for Christians we must enter into a three-fold examination of our selues first of the knowledge of our sinnes secondly of the sorrow for our sinnes thirdly of the amendment of our sins First for the knowing of thy sinne thou must not examine it according to the law of thine owne heart that will glorie in hanging vp the Lord Iesus and in getting letters to Damascâ—s Acts 9.2 to persecute the Church of God for thine heart will make things lawfull by thy abuse vnlawfull and things vnlawfull by the flattering of thy selfe in too much libertie lawfull but it must be done according to the commandement of God raising vp his tribunall in thy soule and setting before thee the curse that resteth on thee for thy sinne Neither must this be a generall acknowledgement that thou art sinfull but thou must walke in the steps of Dauid in the bitternesse of the soule to say O Lord they are so many as they run ouer my head and so heaâ—y as they presse me downe and in the 2 Sam. 24.10 I haue not onely sinned in numbring the people but sinned exceedingly O Lord take away the trespasse of thy seruant for I haue done very foolishly so as for particular sins thou must keepe the circumstance of time and place and aggrauate the degrees of it 〈◊〉 thy soule And because thou art not able to remember the wholâ— catalogue of thy sins and perhaps flatterest thy selfe in some 〈◊〉 as Naaman did 2. King 5.18 who protested hee would serue the Lord and yet bowed himselfe in the house of Rimmon thou must craue pardon for thy secret sins and those which thou haâ—â— passed ouer as no sinnes and neuer rest thinking of them till they haue forced thee to Christ which is euer accompanied with a perswasion that the sinne is pardonable which is no small comfort Then when thou art come to a sight of thy sinne the second point is sorrow for thy sinne such as is expressed Zach. 12.10 as that when we consider how wee haue pierced God with our sins and that euen my sinnes
take◠from mercy And 1. Cor. 6.15 Your bodies are the temples 〈◊〉 the holy Ghost and yee are bought with a price therefore doe not prostitute them to vncleannesse but let the loue of God constraine vs to loue him againe Yet may wee not heereupon imagine that we make the law of God of no effect through faith nay as S. Paul saith Rom. 3.31 by this we rather establish the Law and that two waies first in the absolute obedience of Christ inherent in himselfe and imputed vnto vs secondly by the spirit of sanctification abiding in vs for the same righteousnesse the law commands the very same doth faith apprehend for we doe challenge the promise of God to saue vs by this that Christ in our person hath absolutely performed it so as there is no difference in respect of the substance but only in the maner of conueiance wherby we apply it vnto our soules So doth the Gospel command the same works that the law exacteth though there be a threefold difference between them for first the law commands works to gaine saluation by them the Gospell because saluation is already gained by the bloud of Christ for as S. Paul saith 1. Cor. 6 2◠we are bought with a price therefore we are debtors secondly the law giueth no power to worke that it commandeth for Moses that was the giuer of it could not frame his owne heart to do it therfore it is called a dead letter written in stones 2. Cor. 3 6◠which prefigured the harts of men but the Gospel in the elect neuer cōmandeth but first giueth grace and power to performe as the Lord neuer pardoneth any mans sin but he first writeth his law in his heart as S. Iohn saith 1. Ioh. 3.8 God sent his son to destroy the works of the diuel in vs and this is the argument of S. Paul Rom. 6.14 Let not saith he sin raigne in your mortal bodies that is haue dominion ouer you for yee are not vnder the law but vnder grace that giueth power to amend Thirdly the law commands works absolutely and admits of no repentance but the Gospel neuer excludes repentance the father euer waiting for the returne of his lost son so as it is true no whoremonger shal be saued continuing such a one but alwaies vnderstand repentance comming between staieth the iudgement for though our sins be of a purple or skarlet die yet if we turne to God the bloud of Christ hath this vertue 1. Ioh. 5.6 that it can make them white as snow so as the summe of al this is bloud water Ioh. 13.8 must go together faith in Iesus and the spirit of the Lord Iesus remission of sins and reformation of life must neuer be disioined Now for that the Papists say the expectation of a reward would make vs worke that in vaine should the worke be if there were no merit Wee answer that if a man freely shall gratifie his bondman with libertie and he shall after preserue his masters life by this hee hath not deserued his freedome for if he had remained still bond he had beene bound to haue done it and all hee can doe after is not to recompence his freedome but to testifie his thankfulnesse So whatsoeuer we can do or deserue we are bound to it by a double bond first of our creation secondly and much more by our redemption and after our saluation promised and purchased to doe well is nothing but dutie for we were bound to doe it before we were saued So as this is the order of exhortation in the Scripture All that haue hope 2. Cor. 7.1 must cleanse themselues not to clense themselues that they may hope but they haue hope therfore they must doe it Mat. 25.34 And not because we releeue the poore therefore wee shall be saued but because in mercy a kingdome is prepared for vs therfore as members of one bodie we releeue the poore And Abraham did not therefore offer vp his sonne that he might be iustified Gen. 22.8 but because he was iustified before Gen. 15.6 therefore he thought nothing too deare to gratifie the Lord with though it were with the sonne of the promise So heere we doe not therefore repent that the kingdome of heauen may come but wee must amend our liues and change our minds because the Messias is already come that will saue our soules Againe obserue he saith it is at hand noting a neere manifestation of him which was more then any of the Prophets could say whereupon Christ saith that there was neuer any Prophet so great as Iohn Baptist Mat. 11.11 yet the least in the kingdome of heauen is greater then he not comparing their persons for there were diuers of the Prophets as excellently qualified as Iohn nor that a Minister of the Gospell now should be greater then hee but that the ministery of Iohn was plainer then that of the Prophets they but foretelling indefinitely that Christ should come Iohn pointing at him with his finger that he was now comming and the ministery now being more excellent then Iohns because he preached but of the Messias at hand wheras we haue seene the fingers of this hand Christ to haue come with power to haue died with triumph and to haue ascended with glorie therefore let him that hath an eare heare and hee that hath hope let him arise for the kingdome is now come not at hand Iohn 14.12 Againe note the excellent Harmonie betweene Iohn the fore-runner and Christ the after-commer for Matt. 4.17 Christ vseth the very same words to perswade to amendement of life because the kingdome of heauen is at hand Which sheweth the agreement ought to be among Ministers and how wee may discerne whether they be of God or no for then as they all worke vpon one foundation so shall they all speake by one spirit and the voice of the herbinger agree with Christ and Christ with him pressing no other doctrine then that Iohn preached before For the fourth circumstance which is the warrant whereby Iohn was authorized to preach wee note that all callings in the Church of God must bee warranted expresly in the booke of God For if any were to bee exempted it was this of Iohns being extraordinarie but he is enforced to prooue it as if hee should say Though I am not Christ nor Elias in person howbeit in power of spirit I am yet looke in Esay 40.3 my authoritie recorded for the place of a Minister is not like the power of the Magistrate which though it be Gods ordinance in generall yet is it not in particular as that there should be this or that Magistrate as an Emperour Duke Chancellor and such like for this is humane and God hath giuen man this freedome by the remnant and portion of reason abiding in him to deuise what may be safest for the state And these offices as they be by man erected so may they be by him abolished But
1.8 the wild honie was such as Ionathan found in the wood 1. Sam. 14.25 The meaning whereof is that his apparell was very base and his diet such as grew of themselues Where obserue that this was no fancie of selfe-conceit in Iohn to binde and banish himselfe from the comforts of this life but it was the appointment of the Lord that he might be conformable to Eliah whom as hee was to succeed in his spirit so likewise in his apparell Againe he did it by the Lords will formerly reuealed for it was prophesied Num. 6.2 Luk. 1.15 that he should be a Nazacite foretold his parents he should drinke no strong drinke wherein was implied that his fare should be of the meanest so as this must not be tied and prescribed to the Ministers of these daies as if their cup might neuer ouerflow but that their houses and prouision must bâ—as the heath and barren ground for 1. Tim. 5.23 Timothie may drinke wine for his stomackes sake as Paul bids him And if after the example of the Apostles the world will haue men preach for nothing then must they doe as it was then call such as neuer studied and then must they likewise haue both assurance of Gods prouidence to sustaine and of his graces to enable them as the Apostles had Looke how the Leuites were prouided for Numb 18.21 the tenth in Israel was giuen them for an inher itance yea euen Iohn Baptists father had liberally whereon to liue for they that serue at the altar must liue of the altar not as of almes but of duty 1. Cor. 9.11 as Gal. 6.5 them that teach you in the word make them partakers of all your goods and Rom. 15.27 if the Gentiles be made partakers of their spirituall things their dutie is also to minister vnto them in carnall things and 1. Tim. 5.17 The Elder that rules well is worthy of double honour but now they giue them double reuerence but single maintenance which sheweth how lightly men esteeme of the gaine of godlinesse when the Ephod seemeth so vile and base in their eies For Balaam shall neuer bee called vnlesse the King Numb 22.6 haue some speciall worke for him to doe and if he follow not his humor when he comes hee may goe home againe without his charges And few there bee can boast at this day of the beneuolence of their people as Paul did of the Corinths 2. Cor. 9.2 who according to their power abounded in rich liberality towards him and would euen haue pulled out their eies to haue done him good Howbeit as Ministers may not go in sacke-cloth like beggerly Friars so must they not be arraied in silkes and fine linnen like pompous prelates as many be which win more credit for their garments then for their graces but there must bee a moderation and so briety obserued and Baruch must bee humbled more in his persecution then otherwise Ier. 45.3 Lastly by this apparell and diet of Iohn learne that the meaning of the Lord was not onely to driue and send Iohn to austeritie and strictnesse by this kinde of life but his speciall end was to conuince the Iewes of their malice and frowardnesse of their hearts For Iohn hee is precise and austere there is no pleasure in his lookes but hee shakes as it were the rod continually Christ he commeth after a cleane contrarie manâ— he eates and drinks with them and is glad and willing to come to any euen as the Physitian to the patient Whereupon the Iewes are tried whether by any vsage they might bee reclaimed and drawne to repentance but they take exceptions against both Iohn for his ansteritie is a diuell for the world euer hated precisenesse Christ for his familiaritie is a drunkard and too good a fellow Matt. 11.16 Luk. 7.31 so as though Iohn wept the solemne and dumpish note of repentance they would not mourne and though Christ preached and piped the melodie of mercie they would not daunce What more then could the Lord do to this vineyard which he did not laying soile as it were to the roote to keepe the sap warme and pruning and cropping the branches that they might haue spred to haue beene as it were the Lords shadow and his delight But they stopped their eares and prospered not by their labor bringing foorth bloudie and vnfauorie fruit killing the Prophets and at length crucifying the heire of the vineyard the Lord Iesus for which the Lord did meet them in iudgement so as to this day they remaine rooted out of his garden And how câ— we thinke the like iudgement should leape ouer and escape vs that haue continued so long so vntamed and as if we had neâ—â— seene the yoke doe start and hang backe from humbling out selues before the king of Israel who hath come to vs by strong winds and strange earthquakes by the fire of many plagues which haue burnt vp whole families and by his still and soft voice of the Gospel intreating vs while we haue time to be at peace and to agree with him and yet we will not MATH chap. 3. vers 5 6 7 8 9 10. verse 5 Then went out to him Ierusalem and all Iudaea and all the region round about Iordan verse 6 And they were baptised of him in Iordan confessing their sinnes verse 7 Now when he saw many of the Pharises and of the Sadduces come to his baptisme he said vnto them O generation of vipers who hath forewarned you to flie from the anger to come verse 8 Bring foorth therefore fruit worthy amendement of life verse 9 And thinke not to say with your selues We haue Abraham to our father for I say vnto you that God is able euen of these stones to raise vp children vnto Abraham verse 10 And now also is the axe put to the root of the trees therefore euery tree which bringeth not foorth good fruit is hewen downe and cast into the fire HERE followeth a sixt circumstance wherein is set downe the frequent concourse of the auditory and people that came to heare this extraordinarie Priest Iohn Baptist who was of the tribe of Aaron and how hee entertained them first receiuing so many as would subscribe in iudgement to beleeue their saluation in the bloud of the Messias Secondly for them that came as led with emulation hearing his fame and were induced to come by reason of the strange report went of him and not for zeale and conscience to profit by his ministery the spirit reuealing to Iohn their hypocrisie swelling with their owne righteousnesse and bragging that they were of the naturall seed of Abraham as men not yet fit to bee baptized he takes them vp roughly as euill egges of euill birds comming of them that persecuted the Gospell that hee might the deeper pierce into their consciences so as they might see their owne vilenesse as if he should say is it possible that you can come to heare the word of God with a right heart
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
word in the ordinance of God should goe before the seale and in this respect it is necessary yet is it a Sacrament though there be no preaching and the want of the word doth not abolish the nature of the action So we must labour that all thing that sauour of corruption may be remoued yet not to seuer our selues from the Church by reason of some abuses And heere those are confuted that will submit themselues to some commandements and not to others We thinke no man can be saued without Baptisme if hee contemne it and why doest thâ—â— not aswell labour to haue thy child nurtured vp in faith and religion No man will come to the Sacrament without examination for if he do we account it damnable or who is he that taking the bread in the Supper would be found asleepe yet we thrust our selues into the temple to heare the Lord speake vnto vs not communing with our hearts before we come and suffering oâ—â— selues to be caught with sleepe when we are come And whence proceedeth this but that we doe not esteeme it as righteous as ordinance of God to come to the doctrine with preparation as to the Sacrament Certaine it is many may bee saued without Bptisme but being baptized and despising preaching if hee may haue it he is sure to be damned for what is the seale vnlesse there be a graunt precedent But we are almost like vnto the Pharisees that thought it no sinne to sweare by the altar but to sweare by the oblation on the altar was an hainous matter so to sweare by the Temple it was nothing Math. 23.18 but otherwise to sweare by the gold in the Temple which is most strange since the gold is nothing vnlesse it bee sanctified by the Temple So the Word doth separate and sanctifie the water and the bread and not they the Word for it hath life without them and who taught them to distinguish thus For if we will all go to Iohn to be baptized of him so must wee also to heare him preach Let vs beware therefore how wee leape at a Gnat and swallow a Camell Ioh. 13.8 Peter would as faine be cleansed as the rest of the Apostles then must he not be so nice as to deny this mercy to himselfe to haue Christ wash his feet But as we must measure euery thing by the commandement so must we likewise esteeme them according to the dignity and order that God hath commanded for this shall bee the best fulfilling of righteousnesse And Iesus when he was baptised c. Heere the Euangelist setteth downe what followed immediatly after Christs baptising namely the ordaining of him by an heauenly Oracle to be the great Doctor of the Church There were many glorious sights and apparitions whereby was testified to Iohn and the people that this was an extraordinary man By opening the heauens must bee vnderstood that they were as it were cut asunder that thereby they might know that this man was not to be considered as in the infirmitie of man but as one come from heauen Further Iohn and the people saw with their bodily eyes the bodily shape of a doue by which was represented Sacramentally an extraordinary presence of the holy Ghost which though it be euery where and so cannot be limâ—ted any where yet was it neuer so much present any where as in this place whereby was signified the perfusing and powring of all gifts and graces vpon the humane nature of the Lord Iesus And after their sight had beene thus confirmed yet was there a more excellent signe a voice from the liuing God that this man and this person that stood before them aggreuating and gathering himselfe among the company of sinners this poore man appearing but in the basenesse of this flesh was the very naturall Sonne of God begot by an incomprehensible generation in whom his soule delighted So as the summe is this There are testimonies giuen from heauen to Iohn and the people by sight and by hearing that this man that was but newly baptized was the onely and alone peace-maker of the Church The testimonies be three first the opening of the heauens secondly the descending of the doue thirdly the voice from heauen and the matter of the voice For the first vnderstand that albeit Christ had the heauens opened in part for the confirmation of his owne soule that hee was appointed to bee the great ruler of the Church who in his humanity had need of such a confirmation and that in part they were opened to giue him security to vndergoe this great office yet it was done especially for the confirming of Iohn and the people as Ioh. 12. A voice came from heauen saying I haue glorified him which came saith Christ vers 30. not for me but for your sakes So as heereby generally obserue in that the heauens are opened to authorize him to be the great Teacher that our duty is to heare him and the greater shall our condemnation be if we doe it not For though others speake by commission from God as Iohn and the Prophets yet this is true spoken of in the Hebrewes that if they went not vnpunished that despised them that spake from the earth that is being but men much lesse shall they escape that despise him who speaketh from heauen And since the Prophets Luk. 16.29 are to be heard and Iohn speaking in the authority of God much more are we to take heede that we neglect not the words of this great Teacher that speakes from heauen being God in flesh For the second testimony first may be demanded whether Iesus was destitute of this spirit before And if not why it is said now to light on him Colos 2 9. It is certaine as the Apostle teacheth that the God head dwelt bodily in his flesh and neuer any creature had so much as hee from the first moment of his conception And in that it seemes now to descend vpon him vnderstand that before hee led a priuate life and the time of his manifestation was not come at this time hee abstained from shewing any worke of his mediatorship and in this priuat course of life he had such a portion of the spirit as was meete but now when he was to exercise his office he hath his soule endued with a more excellent measure of grace Hereupon it is said Esa 61.1 The spirit of the Lord came vpon me to preach good tidings c. comming then in a speciall manner vpon him where we learne that as Christ in the lineaments and proportion of his bodie grew and increased so did he also in the graces of his soule and inward vertues as Luk. 2.52 hee increased in wisedome and in stature and in fauour both with God and men And howsoeuer hee had by right appertaining to him all grace yet it was powred downe by degrees and the greatest measure of all was at the time of his ascension The grace hee hath receiued is farre aboue
begets beames from thâ—â— Sunne and the beames proceeds light the beames cannot beâ—â— without the Sunne nor the light without them both So froâ— the spring riseth the well head yet is not the spring without thâ—â— well head and the streame proceeds from them both These 〈◊〉 steps and traces as it were to conceiue somwhat of this mysteâ—â— of mysteries Lastly obserue as the whole Trinity was present at Câ—â—â—â— baptisme the Father to iustifie his Sonne the Spirit to saâ—â— him and Christ to be sanctified so are they also present 〈◊〉 baptisme God the Father to receiue vs Christ to purchaâ—en for vs the holy Ghost to purge our consciences yea and the heauens are open that is we are as sure to come thither as we are sure Christ is there Therefore is the whole congregation bound to stay the setting on of this seale and to see the child receiued into the church since there is such a glorious presence at it and it ought to be meditated vpon when it is applied to others MATH chap. 4. vers 1 2 3 4. c. verse 1 Then was Iesus led aside of the spirit into the wildernesse to bee tempted of the diuell verse 2 And when he had fasted forty daies and forty nights he was afterward hungry verse 3 Then came to him the Tempter and said If thou be the Sonne of God command that these stones be made bread verse 4 But he answering said It is written man shal not liue by bread onely but by euery word that proceedeth out of the mouth of God verse 5 Then the diuell tooke him vp into the holy City and set him on a pinacle of the temple verse 6 And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angels charge ouer thee and with their hands they shall lift thee vp lest at any time thou shouldest dash thy foot against a stone verse 7 Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God verse 8 Againe the diuell tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them verse 9 And said vnto him All these will I giue thâ—â— if thou wilt fall downe and worship me verse 10 Then Iesus said vnto him auoid Satan for it is written Thou shalt worship the Lord thy God him only shalt thou serâ—â— verse 11 Then the Diuell left him and behold the Angels came and ministred vnto him NOW the Euangelist further sheweth that because the time was neare when our Sauior Christ was to enter into his office to which hee was before consecrated that it was ordained by God and the holy Ghost immediatly before that he should submit himselfe to bee exercised in a hot conflict challenging Sathan hand to hand that ouercomming in this first and great combate hee himselfe might bee consumed and others might know that he came to destroy the works of the diuell And to the end that Sathan might haue the greater power and fuller blow at him hee was led into a solitary and desert place where the diuell might be in his ruffe and to such a place wherein men possessed were specially tormented and there Christ liued among wild beasts as Marke saith chap. 1.13 that Sathan might doe his vttermost And forasmuch as Moses in the deliuery of the Law Exod. 34.28 was taken vp into a mount to God and was taken from men where hee abstained from meate fourty daies and fourty nights that the excellency of his doctrine might receiue the greater grace and might further be authorised and forasmuch as Eliah 1. King 19.8 in the restoring of the Law defaced in the idolatrous raigne of Ahab did goe in the strength of one cake and a pot of water fourty daies and fourtie nights So heere before the doctrine of the Gospell was to bee published it was meet that Christ should doe no lesse lest there might be thought some disparagement done and lesse glory to haue beene in the Gospell that the law being written but in stone and to endure but a time should bee adorned and beautified with a greater miracle then the Gospell which should bee written in the liuing stones of mens hearts Howbeit in this Christ giueth vs no example of abstinence for hee fasted because hee had no manner of stomacke all that while which was to confirme vs that hee was a man meerely supernaturall being able to forbeare without aâ—â— appetite forty daies During which time the Diuell set vpon him and he was not free from this encounter any while but after beginning to be hungry then the diuel more furiously assaulteth him hoping to worke and preuaile somewhat vpon this occasion of his infirmity whereupon follow three seuerall temptations which in their place shall be spoken of In the words are set downe three points first Saint Mathew diligently deliuereth all such circumstances as went before his temptation secondly what these temptations were both in number and in kinde after he grew hungrie from the third to the end of the tenth verse thirdly the euent and issue of this assault that when he had repulsed the rage and driuen backe the darts of his enemy the Angels came to doe him homage as to a great and mighty conquerour For the circumstances before the combat they be fiue first is noted the time then that is immediatly after he had receiued testimony from heauen that hee was the great Doctor of the church secondly the place where this was in the wildernesse a place most for the aduantage of Sathan thirdly by what motion he was caried thither by the direction of that spirit which before descended on him fourthly to what end he went namely to be tempted fifthly the occasion Sathan tooke more specially ta assault him which was his fasting and hunger For the first when he was solemnely pronounced to bee the Sonne of God and that he was full of the holy Ghost then the diuell setteth vpon him While he liued a priuate life and kept himselfe close and within his compasse hee assaied not to assault him but when he is to execute a matter and worke of his office concerning the saluation of mankind and that this is now to bee accomplished by the preaching of the Gospell and by miracles and that the power of the diuell is to be extinguished and that he is to be cast out of mens consciences now he begins to challenge him Where learne that the same which befell to the head the members be not exempted from especially such as be ordained to bee instruments for the setting vp of the Gospell When Moses liued priuate and shewed not himselfe to the world there was no cause of quarrell but when he saw one of his brethren suffer wrong and defended him and auenged his quarrell that had the harme done to him and smote the Egyptian Act. 7.25 then they began to disgrace him and he was
faine to flie to preserue his life Exod. 2.15 So Paul when he was a Pharisie no man in greater credit nor more commended for being zealous in their religion but when he began to preach Christ crucified then was there none more buffeted by Sathan nor more exposed to contumelies nor in greater perill of his life then he so as once he was faine to bee priuily conueied away by being let downe in a basker Act. 9 25. and a second time to be rescued from the Iewes malice by a Centurion Act. 23.23 And this policy and stratageme of the Diuell is confirmed to vs by our owne experience for when a Minister beginneth to make a conscience and to stand soundly in the doctrine of Christ and the holy life of his Apostles then Sathan stirreth vp instruments to bring his name in question and kindleth such coales as in the end he is either remoued or by the multitude of disgraces made weary of well doing The cause of this in Sathan is two fold first his malice against the Maiesty of God secondly his enuie against the saluation of man For being adiudged to torment he laboureth to be auenged on God his iustice and sinneth against the holy Ghost of purpose to despite God and seekes to disglorifie him by seeking to destroy the seed of the woman Hereupon it is noted that Angels sinning were neuer restored because they sinned without temptation meerely of malice being created excellent and pure spirits But yet howsoeuer Sathan bestirreth him to heape vp the displeasure of the world vpon vs and is euer at our heeles with some floud of waters or other let vs not be discouraged but proceed on in that sanctified course we haue begun for the Lord will either stirre vp the earth to drinke vp our affliction or else our faces shall shine notwithstanding his temptations For Christ till he began to exercise his office was quiet and though he was thus troubled yet ceased he not to performe his worke For the second which is the place he went into the wildernesse partly to imitate that Eliah had done 1. King 19.8 being in the mount of Horeb in the wildernesse and fasting there forty daies but especially to prouoke Sathan the more and to giue him all aduantage that might be that in the end be might shew himselfe the stouter champion And for this cause they that were possessed with diuels were cast into solitary places that the spirits might haue the greater power ouer them Now heerein Christ sheweth his greater courage giuing Sathan as it were leaue to appoint the field and to set downe his weapon like them that being determined and resolute to fight and to trie their manhoods go apart by themselues where they may haue no companie to part them Euen so Christ as a victorious Captaine dealeth where sathan himselfe will chuse that he ouercomming as it were at vneuen weapons it might be an incouragement and confirmation to vs that this was hee who was sent of God to breake the Serpents head and that hath the power to disarme him Where notwithstanding obserue that though Christ who was indeed the stronger did lay himselfe thus open to his enemy yet that this is no example for vs to imagine that we can follow who are lighter then vanity but that we must auoid solitarinesse as much as can be except we will prouoke the diuell for this is the humor that lieth fittest for his temptation when we are destitute of the comfort of company to worke the more violently vpon our affections Heereupon the Philosophers are wont to say and that truly that he which liued alone was either a God or a diuell For the third the guide by which hee was directed thither was the holy Ghost where we learne this comfort that seeing the diuell could not haue tempted Christ but that God by the wisedome of his spirit had so appointed both the time the place and the occasion wee may heereby haue good security giuen vnto vs that since Sathans power is limited and he deales but by commission and all temptations outward and inward are so sent from God that he intermedleth but as an instrument for the hardening of the reprobate and for the triall of the elect and since he hath no absolute power to exercise his tyranny but runneth like a dogge that is chained by the arme of the Lord we may returne this ioy to our soules that though we be compassed with clouds of calamities yet wee shall neuer be temped aboue our measure for hee cannot do it but by permission And since God is the maister of the prize to iudge who fighteth most valiantly if wee feare and tremble before him and walke according to the direction of his spirit prouided alwaies that we tempt him not to trie his goodnesse wee may assure our selues that as hee hath begunne a good worke in vs so hee will end it to the praise of his glory and as Esay 49.24 the iust captiuity shall be deliuered and the pray shall be taken from the tyrant for the Lord is stronger then he and therefore is able and hath better title then he both in creating vs when we were not and in redeeming vs being lost and therefore we shall be victors in this strong man Christ For the fourth the end why hee was tempted which was to sustaine the vttermost assaults Sathan could make by suggestion to seduce him Heere it may seeme strange at first that our Sauiour Christ should bee so farre abased to bee subiect to the temptations of the diuell and to bee directed to it by the spirit of God True it is there was no matter in Christ to worke vpon his nature being fully sanctified from his conception free from all corruption yet hee was apt and capable to be tempted that is it might glaunce as a thought thorough him but it was presently repulsed For such was the state of Adam at first that though he had no inward concupiscence yet hee was such a one as might be tempted to heare and to see if he would but this is the difference it clasped about Adams vnderstanding but it could not possibly lodge with Christ and it is no more disparagement to him thus to be tempted then it was for him to take and assume our flesh Heereupon consider that there be three kinds of motions in the minde of man The first which glaunceth and passeth thorough the minde without any troubling of it at all The second more permanent when somewhat assaults the minde and yet without any consent of the minde The third is that kinde of motion to which the heart consenteth The first of these is against no commandement the second is against the tenth commandement the third against the other nine commandements And this is singular comfort and consolation to vs that Christ was tempted for now we may bee bold to assure our selues that we may powre foorth our soules vnto him and may approach to him in all our
him but answereth him with one onelie word of detestation Auoid Sathan For the blasphemous may not bee reasoned with if they should it would make them but burst foorth into greater outrage against the peareles and matchlesse wisedome of God giuing vs likewise by this answer secretly to vnderstand that whosoeuer goeth about to withdraw vs from God is of the diuell so likewise are they that seeke by reason to disswade vs from the shame of the crosse Therefore Mat. 16.23 when Christ indeuoured to preuent the ignominy should come vpon the crosse and to make his disciples and the rest vnuanquishable when it should come it is said there Peter tooke him aside and vsed reasons to disswade him from such 〈◊〉 comfortable speeches whereupon Christ not mildly but sharply being displeased with this carnall excoption of his bids him 〈◊〉 Sathan that is as a great enemy to him and others And so whensouer flesh and bloud shal take exception against the mystery of godlinesse it is thus sharply to bee reproued Heereupon Rom. 3.31 exceptions being taken that the law serued to no vse because Christs obedience had absolutely purchased our pardon the Apostle in like wisdome of the spirit of God answereth not onely by a simple deniall but by a deniall with a detestatioâ—â— God forbid as that it is blasphemy to be of such opinion And sometime to this phrase the Apostle addeth more as Rom. 3.8 not replying one word but onely saith their damnation is iust rather setting before them their cursed end then conuincing them by reason for as Salomon saith A foole may not bee answered in his folly Out of the second answer which Christ maketh for our instruction and satisfaction obserue that God must haue both all outward and inward worship so as it is impious to thinke a man can keepe his soule for God when hee humbleth his bodie to strange gods and in this hee doth withdraw his reuerencâ— from his owne religion either through feare or profanenâ—â—â—â— reaching foorth part of the worship to another But wee must know God will haue both and in creating both hee challengeth both besides that of them both hee hath made but one man which cannot be diuided but goeth together For we are not baptised in our bodies onely but in our soules out soules only were not redeemed neither shall they onely bee saâ—ed but the whole man If the bodie then be the Lords both by creation and by redemption let vs giue testimony of his worship in both otherwise it is as if a woman should protest she loued her husband at the heart and in her soule and yet should prostitute her bodie to vncleannesse but wee are espoused and maried to the Lord therefore let vs keepe both for him vnspotted Lastly out of the diuels argument let vs learne to feare and serue the Lord for if gifts may draw on worship as he pretendeth by his proffer to Christ then hath the Lord offered farre more largely for vs I will giue thee saith he eternall life and it is no aduantage to winne the world and to take the diuels offer and after to lose our soules But let vs set God on our right hand in him we liue in him wee haue our being it is hee that feedeth vs with naturall and supernaturall things and blessings godlinesse hauing the promises of this life and of the life to come 1. Tim. 4.8 hee will make vs heires of the earth the world standing for our sakes we shall be heires of heauen Ioh. 1â— 2 Christ hauing prepared places for vs in his fathers house yea fellow heires with his owne Sonne tasting of no other loue Ioh. 17.24 nor feeling any other glory then his Sonne hath and therefore in the iudgement of the diuell hee shall worthily bee damned that refuseth so large an offer at Gods hand who giueth and neuer vpbraideth pardoneth and neuer reperteth Then the diuell left him c. This is the third part namely the issue and euent of the temptations had and sustained by Christ set downe in two things first that when the diuell could not ouercome him he left him secondly that the Angels attended and ministred For the first by this vnderstand that as Christ was tempted for vs and in our flesh ouercame for vs in his person so wee haue good and comfortable security that vsing the same meanes hee did according as we shall be enabled and through the grace of the same spirit wee also shall ouercome the Prince of darknesse for wee must not thinke our selues freed from these assaults the life of a Christian being a warfare the world the campe the first registring and inrolling of vs being in baptisme where we tooke a vow to be true to the Lord Iesus Christ is our victorious Captaine our enemies are the world without vs the flesh within vs as accessaries and the diuell as principall besides temptations on both hands Now the power we haue to repell these is the sword of the spirit the word of God the schoole where we learne this defence is the Church of God where we finde weapons both offensiue and defensiue a shield of faith to defend our selues and a sword of the word to offend the enemy And this may bee our comfort his rage will haue an end and his malice shall not preuaile but as Saint Iames saith If we resist him Iames 4.7 he will flie from vs that is he will hasten as fast away as he came fiercely toward vs for heere is promised victory to all that striue infeare For the second generally we note how it pleased God by wisdome and dispensation to dispose of the exinanition as I may so tearme it or the impairing and abasing of Christ while he was in the flesh that in the midst of the greatest ignominy and reproch yet he bore some marke and badge of his notable and diuine power whereby by the eies of faith hee might bee discerned to be the Sonne of God His basenesse appeareth in this that he liued in the wildernesse he was assaulted of the diuell he had no company but beasts hee was hungry and had no food but stones Sathan was busie with him to make him tempt his Father and in all this there was nothing but ignominy and extreame basenesse But after all this there breaketh foorth like the Sunne through the clouds a matter which maketh him knowen and discerned to be more then a man that the Angels come to doe him seruice And thus did it euer fall our that hee was neuer brought so low nor so neare the ground but there did at last shine forth an impregnable worke of his diuinity hee was borne in a stable his Cradle was a Manger there was lodging in the Inne but none for Mary Mat. 22. yet was there then a starre in the heauens to signifie to the Wise-men the birth of this noble personage hee was baptised by Iohn his seruant Mat 3.15.16 but a voice was heard from
heauen and the holy Ghost was there by his soleâ—â—â— presence He had no possessions of his owne but was maintained by the almes of deuout women but out of them had hee cast Diuels Hee must paie tribute Mat. 17.27 but hee will fetch it out of the fishes mouth in the end hee was taken with a band of men but when he spake Ioh. 18.6 they reeled backward and none durst lay hold on him he was whipped and ill intreated but twice before had hee whipped the money changers out of the Temple and none durst open their mouth against him Mark 11.15 Mat. 27.19.24 he was condemned to die but the Iudges wife dreamed and was troubled being perswaded of his innocency and Pilat himselfe acquitted him When he was going to the crosse he was so worne as he was not able to beare it but he was able to beare the wrath of his Father He was hanged betweene two theeues Mat. 27.32 Luk. 23.43 but he saueth one of them And howsoeuer sometimes he was called Belzebub yet Belzebub confesseth him often to bee the Sonne of God thus was euer his humility qualified with some testimony of his diuinitie In that it is said The Angels came and ministred vnto him note that howsoeuer they bee ministring spirits to giue vs security of the Lords protection though his promise were sufficient yet by speciall prerogatiue they are attending on Christ to whom alone they owe and doe their homage And besides learne heere the time when we are to expect this ministery of Angels not vntill we haue fought the battels of the Lord then to succour our faint spirits and to releeue our distressed hearts they are sent as comforters vnto vs. Gen. 22.11 And thus when Abraham held in his body an anguished soule and in his hand a blondy knife to haue fetched the life of Isaac from him then was the window of comfort opened and then had God prouided another sacrifice When Iacch was wearied and benighted Gen. 28. hauing for his bed the earth and for his pillow an heape of stones then standeth the Lord about him and blesseth him and when Eliah is forced to flie to preserue his life and yet ready to die for want of food then doth the Lord awake him by his Angell and bid him eate 1. King 19.5 And when Christ had finished the combat and wonne the field then the Angels come to waite vpon him so as wee may not thinke to beare away the victory without blowes nor to be comforted without sorrowes not to bee refreshed without 〈◊〉 MATH 4. vers 12 13.14.15.16 verse 12 And when Iesus heard that Iohn was committed to prison he turned into Galile verse 13 And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nephthalins verse 14 That it might be fulfilled which was spoken by the Prophet Esaias saying verse 15 The land of Zabulon and the land of Nephthalins by the way of the sea beyond Iordan Galile of the Gentiles verse 16 The people which sate in darknesse saw great light and to them which sate in the region and shadow of death light as risen vp HEere followeth the real execution of Christs office and what hee did after Iohn was in prison For now was the time that the day-star going away the Sunne of righteousnesse might appeare In the words there are three things to bee considered first the cause why Christ returned into Galile the very place where that Herod dwelt that committed Iohn for reprouing him of his adultery Secondly that hee leaueth Nazareth his owne place the reason whereof is giuen by Saint Luke chap. 4.29 because they sought to breake his necke Thirdly the cause of his going to Capernaum to fulfill Esay his Prophesie that those quarters should first bee made famous through Christs doctrine and miracles being the first that were caried away into captiuity Now first it shall not be amisse since wee see Iohn in prison to seeke out the cause of his commitment which though it bee not heere expressed yet it is in the 14. chapter of this Euangelist set downe vpon another occasion that Herod thought the soule of Iohn Baptist to be gone into Christ howbeit S. Luk. chap. 3.19 vpon this very occasion sheweth the cause to bee for reprouing Herod for taking his brother Philips wife Where note behold as in a mirror the wonderfull resolution of a Christian seruant of God that durst tell a king to his face of so enormous a crime And if Iohn liued now howeuer many might haue commended his zeale yet most would haue condemned his discretion that durst aduenture himselfe so far for he was growen into high fauor with the king as appeareth Mark 6.20 Herod would heare him often acknowledged him to bee godly reformed many things and granted many things at his request so that heerein men now adaies would call in question his discretion that hauing such interest in the king he would not spare him in this one vice but must needs lance this sore whereas if he had but stopped his mouth in this one hee might haue continued still and done much good But Iohn Baptist durst not conceale any part of his ambassage The imitation of which president will be thought to be preiudiciall to the serpentine wisedome of these times for now it is thought good aduice not to wake a sleeping Lion nor to put our hands into the hiue lest we be stung but to beware of vae nobis lest wee come coram vobis not at all to reproue lest wee bee striken Which is contrary to the wisedome of Iohn for though there were none left but Christ yet hee spareth not his message nor is ashamed to tell Herod of that sin he ought to be ashamed to commit and away with this idoll discretion which marreth all euen as the image in Daniel chap. 3.1 which was set vp in Dura Nathan 2. Sam. 12.1 must tell Dauid of his adultery to his face and Paul aduiseth 1. Tim. 5.20 those that sin to rebuke openly that the rest may feare which being sealed by the canon of the Apostle prooueth that men must not onely rebuke in generall but in particular And if Paul had need of the prayer of the Ephesians chap. 6.19 that he might speake boldly much more haue wee that stand in such feare to be bound for our speech for by this courage and boldnesse shall wee establish our doctrine in mens consciences Secondly in this example of Iohn note as his constancy to speake boldly so his persecution to suffer extreamly and this is the portion allotted to all Gods Ministers If Eliah speake the truth in reprouing Ahab 1. King 19.8 he must flie to the mount Horeb to saue himselfe If Amos preach at Bethel the destruction of Ieroboams house Amos 7.12 he must go to his tar-box again And if Michaiah 1. Kings 22.17 tell the king truly he may not go to battell he shall be sure to
eat the bread of affliction If Hanani tell Asah 2. Chronic. 16.9 thou hast done foolishly not to rest vpon the Lord to prison with him If Zachariah 2. Chron. 24.20 tell Ioash he shall not prosper if he forsake the Lord and that he doth ill to put downe religion he shall be slaine euen in the court of the Lords house Ieremy must to the dungeon Esay to the saw Iohn Baptist to the axe if they bee so quicke sighted and so hot spirited as they cannot winke at sinne And Reuel 11.3 of two Preachers out of whose mouthes shall proceed fire though in the eies of the Lord they be as Oliues dropping down most comfortable mice yet at last the Beast shall get them and ouercome them they being stronger in the spirit but he in the flesh and he shall kill them and they shall not be buried and the people shall send gifts one to another saying the Prophets are gone now making merry as that they might sinne without controlement and giuing applause to that beastly tyranny was shewed on them Let vs further consider the indignity offered to this man borne a Prophet whose father was stricken dumbe by a miracle the Bridegroomes friend yet was hee not condemned by publike sentence not at the desire of the people but by the request of a harlots daughter executed in a priuate place Could the Sun shine vpon such a King as could breake foorth into this impietys And how could the Lord spare his wrath and not powre it forth that such a famous seruant of his should bee taken away by such an infamous death But howsoeuer wee may after a sort coâ—â— fesie that our bodies are in the Princes power yet this may comfort vs that not the life no nor the haue of a Minister shall perish without the pleasure and permission of God To day to morow and the third day Christ shall preach let the Fox do bis worst Luk. 13.32 when his time is come their malice shall put him to death also Thirdly note Gods prouidence that both Iohn and Christ may not be clapped vp together but God euer will haue some left to carry his message When the three children Dan. 5. were in the fire Daniel was at liberty in the Court and when Dauiel was in the Lions denne the three children were in credit in the Court When Iohn is fallen Christ riseth When Herod Act. 1â— had imbrued his hands in bloud putting Iames to death hee thought to haue done the like to Peter but the Lord sent his Angell to vnshackle him for they must not both goe to the pot together And when the Temple of God by the inuasion of Antichrist is become a slaughter-house of the Saints yet the Lord Râ—â— 11.3 had a number left namely two witnesses at the least one to comfort another for the propagation and publishing of the truth so as we may be assured though the Lions of the field roare and rauin neuer so much it is not possible all the true preachers of the Gospel shal be abolished but as their bloud is pretious in his eies Psal 116.15 so out of their ashes will he raise vp others that shall hold the cup of his indignation euen to the mouthes of Princes Further obserue how the Lord esteemeth the tyranny and cruelty of men in this kind toward his Ministers for Luk. 3.20 it is said that of the euils which Herod had done hee added this aboue all to imprison Iohn so hainous a thing is the persecution of the Gospell in the sight of God and much more of them that are his Embassadors and therefore this is noted 2. Chron. 16 12. to be the captaine sinne of Asah that hee put Hanani in prison so beautifull be they in the opinion of the Almighty for he priseth the death of these Saints at a high rate as may bee seene first in their often redemption from death as Paul escaped Act. 23. when the people had sworne to stay him and Peter was loosed from his chaines when the gouernours had conspired against him Secondly it may bee discerned in the precious reward of it Blessed be they that die in the Lord. and Stephen Act. 7.60 is said but to sleep when he had been stoned of the Iewes his spirit being receiued of the Lord Iesus And thirdly it is manifested in the seuere reuenge of their death the Lord first hauing they stay in the sea still so if we do but nibble at the Gospell we shall continue in the sea of the world still and so shall neuer bee blessed Secondly obserue in the speech of Christ he doth not say I doe make you but I will make you fishers of men that is I will traine you vp to bee competently fit for that worke I call you for Where they are conuinced that place men in the Church before they bee sufficient for hee must haue no hand laid on him till he be qualified saith Paul 1. Tim. 5.22 and hee must be able to bring foorth of his store new and old saith the Gospel Mat. 13.52 and hee must not bee placed in hope hee will proue sufficient for while the grasse groweth the horse starueth and while hee is furnishing himselfe the people perish Saul 1. Sam. 9.16 being but a shepheard was suddenly by Gods spirit qualified for the ciuill gouernment For the Lord neuer commanded any but he enabled him first neither hath he lesse prouided for them that should haue the administration and custody of soules Moses Exod. 4.11 had a tongue made him before he went Esa 6.6 Esay had a coale from the altar before be spake Christ had his grace increased Luk. 2.52 when he began to preach for it is said he grew in wisedome and was corroborated in spirit and when he elected his Apostles he praied to his Father a whole night that he would direct his choice and Iohn 20.22 when he had breathed on them the holy Ghost yet hee charged them to stay at Ierusalem till they had receiued more grace and then Act. 2.3 the holy Ghost came down vpon them in clouen tongues to speake to all nations and fiery that they might be zealous Luk. 24.45 and then they were fit In the old Testament the Priests were first anointed that God might testifie by that oile their inuisible grace and in the new Testament hands were laid on them to signifie that that hand which had called them to this great office would alwaies bee ready to protect them Who would chuse a Captaine that neuer saw the enemy in the face or send him of an embassage that knew not how to deliuer his message And yet is the Lords embassage committed to them that haue no language whereas the shepheards of Gods sheepe must bee watchfull to defend their charge from wolues carefull to bring them home that stray and skilfull to heale them that are wounded Make no yong plant 1. Tim. 3.6 a Minister saith Paul and though Paul himselfe
Act. 22.13 was suddenly called to preach and Amos from his sheephooke Amos 7.15 to prophesie let vs know that the Lord that called them had power to giue them gifts in a moment for he hath the fulnesse of the holy Ghost to dispose at his pleasure but men that want this power must trie the gifts first and the Church must allow of none vnlesse they be perswaded he be such a one that if Christ were on the earth he would giue his consent Thirdly learne by the word Fishermen that the ministery is no easie nor idle but a laborious office wherein they must alwaies be either casting their nets or mending their nets or sorting the fish trauelling sore both night and day As Peter could answer Christ Luk. 5.5 We haue trauelled sore all night and caught nothing so as they that thinke much to take this paines are not fit for this calling For the fourth which is their obedience it sheweth that it was more than the voice of a man that thus wrought vpon their conscience for he secretly and inuisibly spake vnto their hearts by his spirit and he might as easily haue drawen Caiaphas as Cephas if it had beene his pleasure for he mollifieth the soule on the sudden and can open the doores of death with the least breath of his mouth Secondly learne that no affection or delight ought to make vs to forsake or driue vs from following Christ in our calling These men we see left their father whom they loued and their nets by which they liued and 1. King 19.19 Elizeus left his oxen and made haste after Eliah had cast his mantle on him And Mat. 8.21 one whom Christ called would but haue done his duty to haue buried his father and was not permitted Howbeit heere men must beware of two extremities first that they frame not excuses but willingly leaue their nets when they are called Secondly that they leaue them not till they be called and leaue into the Ministery of themselues being as fit for it as a blind man to be a painter For the last point which is the effect that came of Christs teaching it is said The multitude followed him where learne that when the Gospell is fresh and greene and first flourisheth men are very greedy to taste of it but if it continue long among them euen Manna proueth horsebread and men are soone weary of it For so it fell out with this people against whom Mat. 11.23 Christ denounceth a fearefull iudgement for their vnbeliefe making them worse than Tyrus and Sydon which were before condemned Whereby we may see how dangerous it is to grow cold in our first loue of the truth and to suspect them that in a preposterous zeale will seeme to run after Christ bragging with the yoong man in the Gospell that they haue kept the commandements and yet know not the least point of charity how to distribute to the poore LVKE 11. vers 24 25 26. verse 24 When the vncleane spirit is gone out of a man hee walketh through dry places seeking rest and when he findeth none he saith I will returne to my house whence I came out verse 25 And when he commeth he sâ—â—deth it swept and garnished verse 26 Then goeth he and taketh seuen other spirits worse than himselfe and they enter in and dwell there so the last state of that man is worse than the first IN this text there bee fiue points to bee obserued first what is meant by the going out of the spirit secondly his behauiour after his departure namely that there is a restlesse desire in Sathan to reenter into his former habitation thirdly the fit opportunities hee obserueth for the regaining of his possession there be two set downe in this place hee staieth till he finds it swept and garnished and a third is expressed Mat. 12.44 he findeth it empty that is deuoid of all cares quiet and swept of the grace of God and yet notably garnished with hypocrisie fourthly the vehement inuasion he maketh at his re-entry that hee will so garrison and lay such munition about the house as he will neuer be dispossessed againe for he bringeth seuen spirits worse than himselfe the Lord doth so darken the hart of that man that was for a while enlightned fiftly the lamentable and damnable estate of such a man his end is worse than his beginning For the first how Sathan is said to be cast out wee must vnderstand so cast out as he still continueth in for if he were once vtterly dispossessed then could he neuer returne againe And this kind of casting out heere meant is matched with diuers other places of the Scripture as Heb. 6.5 It is impossible that they which haue tasted of the good word of God if they fall away should be renued againe And Heb. 10.25 If wee sinne willingly after we haue receiued the knowledge of truth there remaines no more satisfaction or sacrifice for sinne and 2. Pet. 2.21 It had beene better neuer to haue knowen the way of truth than after they haue knowen it to turne from it If a man then may know the truth and yet forsake it bee enlightned and yet fall away be sanctified and yet crucifie Christ againe by the same reason may Sathan be cast out of a man and yet continue in that man For when these tearmes be thus vsed either of casting out Sathan or of letting in the truth and yet by the sequel of the words vsed by the spirit we see the ruine of such men set downe wee must neuer take it for any effectuall working of the spirit of God but onely of the greatnesse of the Lords mercy offered them in the outward meanes of their saluation namely in the word and Sacraments to cast out Sathan according as it is said Luk. 10.11 The kingdome of God was come neere them but not at them or as Luk. 17.21 Christ speaking to the Pharisies saith The kingdome of God is within you as if he should haue said Ye looke about for a Messias as if hee were absent but he is euen among you and in the middest of you though not by spirituall operation So that obserue hence that as often as we partake of any of the Lords graces it is to cast out Sathan and to root out his kingdome in vs though we receiue it not with that effect it should haue and therfore though that for a time Sathan seemeth to haue lost his dominion in vs yet by the vnright receiuing of Gods blessings and the vnreuerent vsing of them he doth still continue in vs. Againe so far Sathan may be said to be cast out of a man and yet he a reprobate as the spirit may be said to bee quenched in a man and yet he a Christian and that the comfort of a Christian may be much abated and sore eclipsed if we will not beleeue it Dauid may wel perswade vs Psal 32.4 who found such leannesse and emptinesse of grace in him as if
felt most suggestions and yet hath resisted them may assure himselfe that Sathan is cast out for flesh and bloud cannot bee cured but by temptations as Paul witnesseth of the Churches of Macedon 2. Corinthians 8.2 whose ioy abounded in their great triall of affliction And as the same Apostle testifieth of himselfe 2. Corinthians 12.7 lest he should be exalted aboue measure the messenger of Satan was sent to buffet him which though Satan doth it of malice yet the Lord doth it to humble vs for if he should at once cast Satan out of vs then the wild beasts of pride and of not feeling the infirmities of our brethren would deuoure vs euen as Deut. 7.22 the Canaanites were rooted out but by little and little from among the Israelites lest the beasts of the field should haue increased vpon them I will returne c. and when he commeth he findeth c. This is the third point set downe in this parable that setteth foorth the enlightning of hypocrites to their most iust condemnation namely the meanes and the fit occasion Sathan espieth to surprise againe that man out of whom he was cast There be two set down here the first swept the second garnished and the third is supplied Mat. 12.44 He findeth him empty that is void of the graces of God and fitter to receiue Sathan after his enlightning then he was before It is a metaphor or translated speech taken from trauellers or guests that desire to be entertained with clenlinesse For so it is with Satan that when thou art filled with all bitternesse gall of heart and hypocrisie then art thou a clean habitation for him and the fuller of sinnes the fairer and fitter not that Sathan doth delight in cleanlinesse but that thou art to him most neate and handsome when there is in thee the superfluitie of all wickednesse and when thou art become a most excellent and perfect hypocrite as thâ—â— thou canst pray at Church cousin at home pretend kindnesse to thy brother and yet eat him thorow with vsury the sweeter dwelling is there for Sathan in thee Hence let vs obserue for our comfort that this cannot bee meant of the true children of God for it is impossible that Sathan can find the soule of a Christian empty that is depriued and void of the whole grace of God For an abatement of the spirit of God must not be taken for an emptinesse as Ephes 4.30 it is said the spirit may be grieued and 1. Thess 5.19 it is said it may be quenched and many of the graces of God in his children may be empty that is there may bee no feeling of them for a time but the chosen of God cannot cleane fall away not the image of God be cleane defaced in them for then could they not be brought home againe vnlesse Christ should suffer againe which cannot be Heb. 10.10 Againe in the greatest sins when men haue deserued the greatest punishments yet we presume they haue some of the good spirit in them as Paul did of the incestuous person 1. Cor. 5.5 whom he willed to be separated for a time that his flesh might be tamed which sheweth the Apostle had some hope he had the spirit for if all in him had beene flesh then should he not haue beene excommunicate by the censures of the Church but wholly cut off from the Church and accursed Dauid Psal 51. praieth to haue a cleane heart created in him vers 10.11 not to haue it taken away which shewes he felt it therefore hee praieth not there for the holy Ghost simply but for some graces of the holy Ghost as for a stable spirit that he fall not againe for that grace he had not before and after he praieth Lord giue me peace so as hee had not the peace of conscience before and when he saith Take not thy spirit from me that is though his sinne had deserued it euen as wee praie Lord be not farre from vs not that the Lord is at any time absent from his Saints but that wee feele it not at that time so comfortablie as wee desire so Dauid praieth Lord giue me a free spirit that is that hee might praie more seruently then he did before for except he had had indeed the heat of the spirit it is impossible hee should haue yeelded obedience to the chastiâ—â—ment of God or for Peter to haue wept in his heart at the rebuke of Christ except hee had some seedes of the spirit of God in him Mat. 26.75 Howbeit we may not be drawne by this to presumption to thinke it maketh no matter how wee liue for as the children of God haue the inuisible marke of the earnest of the spirit so must they also beare the visible marke of zealous profession and honest conuersation For if wee doe not cherish the spirit of God by good emploiment and spirituall gaine that wee grow from faith to faith it is a signe that the spirit of trueth is not in vs so that we must not flatter our selues because there cannot bee indeed an emptinesse but with Saint Peter 2. Peter 1.5 we must ioine vertue with faith and with vertue knowledge and with knowledge temperance c. For if we stay at the first staire we shall neuer be able to ascend to the Saints of God and if growth and increase be not in vs we are but idle and vnfruitfull in the acknowledging of Christ The reason is because being elect when wee receiue grace of God wee receiue withall grace to employ and vse it that it may abound alwaies excepted the storme and tempest of an afflicted conscience for that time for the Lord if he see vs prosper with one grace hee will giue vs more and if we thriue not with a graine of faith Mat. 25 16. he will take all from vs so as though thou canst praie yet vnlesse thou canst praie better with more feruent zeale and powre out thy soule more fully before the Lord than before it is nothing for the first grace to pray onely was but giuen thee as an hypocrite to make thee vnexcusable Further obserue hence that Sathans fittest garniture and best entertainment is hypocrisie to make thee pretend holinesse when thou intendest nothing but wickednesse and this hypocrisie standeth in two things first in not doing that which God hath commanded secondly in doing it otherwise than God hath commanded If thou fallest into the first thou shewest thy selfe rebellious if thou slip into the second thou discouerest thy thy selfe against the law of the Eternall If he tell thee thou shalt not eate of the forbidden tree thou oughtest not so much as to looke on it lest the lust of thine eie betray thy heart and the desire of thy heart doe beguile thy taste If he prescribe thee a rule and a course wherein thou shalt walke thou must not as Numb 22.18 for a house full of gold go beyond the word of the Lord to do more or lesse And therefore
first let there be no bitternesse secondly a degree further a heating of the blood by anger thirdly wrath more then anger that is into a further distemper fourthly loud speaking that is crabbednesse or brawling fiftly blasphemy standering backbiting and open reuiling sixtly malice when a man will keepe it in his heart And all these by degrees do grieue the spirit let vs not therefore yeeld a little to the course of the waters lest some streame carrie vs away Lastly since we see what is in an hypocrite that is seuen spirits woorse an infinit number of enormous and notorious sinnes examine thy heart whether thou hast contrary affections to an hypocrite or is assure thy selfe thou art one too For the Lord setteth downe their sins for vs to take heed by and their punishments for our example As they then haue seuen woorse spirits so must thou labor to haue seuen better spirits for if thou do not increase in zeale in thankfulnesse and in humility nor hast greater grace now than thou hadst when thou first began to beleeue thou art not the Lords for if thou wert hee would haue multiplied his mercie vpon thee as hee doth his iustice in sending seuen woorse spirits to them that despised him And this is proued Matth. 25.28 the talent that was taken away was not giuen to him that had fiue but to him that had ten talents so as to him that hath shall more be giuen and the more we haue the more delight will the Lord take to load vs as vers 29. To him that hath shall be giuen and he shall haue abundance Wherefore commend me to thy conscience by this token if the grace of God be not increased in the end it will be taken away which is prooued Reuel 22.11 He that is righteous must be more righteous the reason is rendred by Saint Ioh. 1.4 4. Because he that is in vs is stronger than hee that is in the world Why then as they grow dailie more wicked so must wee grow more godly the rather because hee that hath the seuen candlestickes that is Christ that hath the fulnesse and is the distributer of all the graces of God will giue liberally to vs whom he hath vouchsafed the name of brethren So the last state of that man c. This is the fift point spoken of at the first how Satan whom hee first trained on in hypocrisie neuer leaueth till hee hath brought him to confusion Answerabale to that 2. Peter 2.20 If they be tangled againe and ouercome of the filthinesse from which they were at first escaped the latter end is woorse with them than the beginning And this is true whether we respect this life or the life to come for first while they carried a face and countenance of religion they were wrapped vp in the generall praiers of the Church but when the maske of hypocrisie is taken from them and their leprosie appeareth they are singled out as the enemies of God and his iudgements hastned vpon them at the intreatie of his seruants Secondly while they liued in their hypocrisie they were quiet within themselues and they had good hope the night wold neuer haue come but when they depart in the open contempt and hardnesse of heart then they find their consciences open to condemne them and hell gates open to let them in Thirdly their end shall be worst at the last iudgement when the least part of the Lords wrath shall be bigger than all the torments they felt before when his iron rod shall bruise them and they shall be beaten with woorse than Scorpions But now with the godly shall it fare otherwise whose end shall be better than their beginning whether wee measure the blessings they haue heere or which shall be reuealed to them hereafter as Ioh 42.10.12 when the Lord had turned away the captiuitie of Iob hee blessed his last daies more than the first and gaue him as the text speaketh twise so much as he had in outward things and when he died full of yeeres he gaue him ioies without comparison without measure and without end ROM chap. 8. vers 1. verse 1 Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit THe Apostle beginneth this chapter with a conclusion full of all comfort depending vpon his former treatise and disputation for before he shewed what our estate was in the marriage with our first husband which was the flesh namely that while we liue at the becke and commandement of our corruption and can no sooner haue a motion to sinne beating as it were in our pulse but wee bend our desires and consent to encourage it to the fruit of actuall sinne that all this while so long as we giue wine as it were to strengthen sinne in the conception wee are no better then in the state of damnation But when being diuorced from the flesh wee are by the power of the spirit vnited vnto Christ which not onely keepeth vs from that bondage of sinning whereto wee were at first enthralled and vnder which wee were so forceably held as we were constrained to sinne by violence but also so killeth that muenomed flesh of ours that there is as it were a new creation in vs the strength of Christ dispossessing and disarming the strength of sinnefull flesh and wee are so changed both in the outward and inward man as all is become fresh and new our thoughts our wils our affections our endeuours seruing and performig their duties to God in the newnesse of the spirit not in the oldnesse of the letter then when Christ hath thus sanctified vs and wee liue sanctifiedly in him when his spirit hath rifled the corrupted corners of our hearts and planted the flowers of grace where before grew the weedes of concupiscence then neither is there any hell to swallow vs nor any feare of condemnation to torment vs nor any sinne so to presse vs downe but with the wound we receiue the cure nay before wee are smitten wee haue our Sauiour Christ our most approued Physitian and salue who when we are left more then halfe dead by the sting of sinne like the mercifull Samaritan doth lay vs in his owne breast bosome Luk. 10.34 powreth the oile of his owne blood into our wounds and deliuereth vs ouer to be cherished preserued and guided by his owne spirit This verse standeth on three parts first a description of the persons that are and shal be preserued from damnation set downe indefinitly yet restrained to a particular all those and those only and alone that are in Christ and no other Secondly by what meanes this preseruation from hell is wrought namely by our being in Christ not by our being neere Christ Thirdly to take away the strife which commonly is in the world because forfooth all will be Christs he setteth downe a visible badge wherby to discerne whether we be truly married to Christ or no.
against the expresse commandement of his maker to haue approched vnto God without the suffering and crucifying of the flesh of man in Christ Iesus neither had this punishment sufficed had not Christ in our flesh by his obedience recompensed our breach of this law of God And yet because this is the anchor of our hope the ground of our faith and the security of our happinesse heereafter the spirit doth more neerely bond it selfe to our capacitie teaching vs this heauenly mystery by seuen earthly comparisons First Rom. 13.14 It is Saint Pauls precept to put on the Lord Iesus Christ wherein he compareth Christ to garment which hath two properties first to couer our nakednesse secondly to keepe vs warme thus as we put on our apparell to couer the shame and to hide the nakednesse of our bodies so wee should put on the robes of Christs righteousnesse to couer the deformity of our sinfull soules and as by our garments our heat is kept within the body whereby our life is preserued so by our putting on of Christ we that otherwise should be frozen in our dregges receiue a spirituall warmth wherby the life of our soules is kept in and maintained and as while our garments are on vs wee are said to bee in our clothes but being cast from vs wee are euen ashamed of our selues and vnquiet till we haue got some other couering of place to hide vs in so while we are couered with Christ we are said to be in Christ but if we lay him aside then are we laid open to the shame of the world to the age of Satan to the tyranny of sinne and to the wrath of God Hence arise many fruitfull meditations for our particular instruction First that we thinke it a matter of more necessitie to be clothed with Christ then with our carthly garments and that we are neuer fully apparelled till wee haue put him on For by how much the soule is of more value then the body so much ought our care to be increased rather for the furnishing of the one then of the other in this respect also that the soule is the defence of the bodie that if we be sound and sincere within and haue spiritual heat at the heart there are no outward discomforts of pouerty reproch or persecution that can at all dismay vs. This Dauid hath taught vs out of his owne experience 1. Sam. 17.38.45 who went against Goliah not in the kings raiment though that was offered him but clothed himselfe with armour of better proofe the name of the Lord of Hosts who closed his enemy in his hand of farre greater strength than himselfe Naie to perswade and prouoke vs vnto this wee haue example euen in the time of Christ Matt. 14.36 that as manie as touched but the hem of his garment were made whole of bodily diseases and if there were such vertue in his apparell how much more strength and power is there in himselfe to cure all spirituall diseases of the soule and to keepe the body from sicknesse also vnlesse by sicknesse and infirmitie we shall thriue and prosper toward God Secondly when thou puttest on Christ be sure thou wearest him as thine vppermost garment both on thy body and on thy minde for that that is aboue the rest is best seene and let the world thinke of thee as it will it shall be thy true glorie to haue Christ seene in thy attire that thou goest comely and not vainely and garishly to haue him seene in thy speech that it be not wanton and blasphemous but such as may giue grace to the hearers and tend to edifying to haue him seene in thy behauiour and in all the actions of thy life that others by thy light may bee drawen out of darknesse that glory may bee giuen to thy father which is in heauen for if thou shalt think to weare Christ as we say next the skinne and shalt put any garments ouer him thou deceiuest thine owne soule and couerest thy selfe but with the lusts of the flesh and the pride of life which will lead thee to destruction for as Paul saith Col. 3.9.10 wee must put off the old man with his works and put on the new which is renewed in knowledge after the image of him that created him Thirdly when thou puttest on Christ thou must take heed thou puttest him not vpon thy head or vpon thy hands or vpon any one part of thy body but he must be so put on as hee couer thy whole body from the head to the foote for if the diuell finde any part vncouered hee will possesse that therefore S. Paul Ephes 6.11 bids vs put on the whole armour of God that wee may be complet souldiers for if we be vnarmed in any part we may receiue a wound in that part which may be dangerous to the whole body so as if wee weare Christ onely in our mouthes that wee can talke religiously and haue him not in our feete to keepe vs from running astraie to wickednesse or haue him onely in our thoughts and not in our actions or in some of our actions and not in all then are wee not couered with Christ at all for saith the Apostle Ephes 4.15 wee must in all things not in some grow vp into him which is the head that is Christ Fourthly when thou hast once put on Christ thou must neuer lay him aside nor put him off againe for he is a garment that neuer weareth he is yesterday to day and the same for euer and his yeares shall not faile Hebr. 1.12 thou hast the same need of him and vse of him in the night as in the day in thy rest as in thy labour in thy health to prosper thee as in thy sicknesse to comfort thee in temptations to strengthen thee as in peace of conscience to secure thee for there being no time free wherin we are not subiect to fal we can at no time want his grace which must be our stay and sufficiencie 2. Cor. 12.9 Peter may well teach vs the vse of this lesson by the danger himselfe was in Matt. 26.70 by shaking off this garment in the high priests hall for he would needs before them all denie double it by an oth that he knew not Christ so as if Christ in mercy had not stucke close to him and kept himselfe on Luk. 22.61 by turning backe and looking on him wee see how euen in a chase and when there was no eminent persecution ouer him Peter had cast him aside as if hee had neuer receiued any former good by him which must make vs feare and tremble to giue such a guest no better enâ—â—â—tainement and such a garment no safer keeping since onely in the robes of Christ wee receiue our blessing and for his sake alone are beloued The second comparison is 2. Cor. 13.5 Know yee not that Christ is in you or dwelleth in you except yee be reprobates Where Christ is compared to our dwelling
the euerlasting curse of God for so are we all by nature in which nature of ours he representing vs became vile before his father in respect of vs. But now for the punishment of sinne vpon him that was not imaginarie but true and sensible both in soule and body so extreame as in anguish of spirit he was driuen to crie My God my God why hast thou forsaken me yea the death he endured was in it owne kind accursed as it is written Deut. 21.23 Cursed is euery one that hangeth on the tree yea looke what miseries what wants what dangers he did vndergoe and taste of from his birth to his ascension into heauen the same he suffered and slept in onely for vs which cleareth the iustice of God that a righteous man should smart for vs sinners because we are in him and he in vs which I vrge the more that we may see the great price the sonne of God paied for our redemption to stirre vs vp to a better and deeper consideration of it he being the only shepheard that euer gaue his life for his sheepe the only lambe which being vnspotted in himselfe did euer take vpon him the scabbes and vlcers of the whole flocke the onely man full of sorrowes and experience of infirmities whom the world iudged as plagued smitten of God and humbled yet was it onely for our iniquities that the chastisement of our peace might be vpon him Therfore as Esay 53.11 let him see the trauell of his soule that is the fruit of his labour and the efficacy of his death in the saluation of vs his people For the other profit it is also double as first we are made partakers of his graces secondly of the glorie for his graces And this standeth also with the iustice of God that he being in vs and we in him God must needs with him giue vs all things also Now the graces we taste of by this coniunction are twofold first by imputation which is his satisfaction for our sinnes we being starke bankerupts able to pay nothing and the benefit of his obedience we being rebellious bastards able to fulfill nothing secondly in our selues but drawen and deriued from Christ the fountaine as the change of our affections reforming of our iudgements renuing of our minds mortification a sanctified life and these graces did farre more abound in Christ then euer they did in Adam in his integrity for he was flesh made â—â—t after the image of God wheras this flesh Christ had the God head dwelling in him bodily as Col. 1.18 had in all things the preheminence that we might tast of the fulnes of his graces as far as is fit And for the second much is the glory for his graces namly eternall life of this hee hath also made vs partakers ye as if he had no other errand to heauen he saith Io. 14.32 I go to prepare a place for you in my fathers house Therfore let vs not say in our hearts that is let vs not doubt but assure our selues that as Christ is ascended so shall we and it is no presumption to beleeue that the Lord for his Sonnes sake will saue thee for he hath first giuen thee his word and promise He that beleeueth and repenteth shall be saued so as if thou canst apply repentance to thy selfe thou maiest challenge him on his word and secondly thou hast his oath hee sware to Abraham that his seed through his faith should be blessed and this hath Christ sworne againe A men Amen he that beleeueth is already translated from death to life shewing the certainty of it by the maner of speech as if it were already done and if thou wilt relie vpon neither of the former he hath thirdly left thee a pawne that is his spirit to guide and conduct thee in the right way that though thy selfe connot be in heauen as yet yet thy affections may be in the bosome of Christ and that thy faith in his resurrection may assure thee of thy incorruption and thy comfort in his sitting at the right hand of God may rebound backe vpon thy owne soule in being an vndoubted testimony of thy exaltation and aduancement heereafter for where Christ is there by reason of this coniunction betweene thee and him thou must needs be also Hence ariseth a most comfortable instruction for an afflicted conscience for Sathan will lay a whole scrowle of particular sins before thee charge thee that there be many omitted wherein thou hast offended that corruption is so worne into thy bones and lieth so low at the heart as it cannot be taken forth but must needs rankle to damnation and that thy sinnes are in their number so many and in their weight so heauy as there can be no case nor satisfaction for them Thou must confesse thou art indeed in thy selfe a worme vnworthy to creepe vpon the earth but in Christ as bold and strong as a lion yea if thou canst appropriate the sufferings of Christ to thy selfe in particular as the Gospâ—â— propounds them generally thou maiest answer that by the â—â—rity of his birth the obedience of his life and the bitternesse of his death he hath clensed thee from thy sinne wherein thou wert conceiued made vp the breach of thy rebellion and ransomed thee from the cruelty of that second death whereinto thou wert plunged by thine actuall pollution this thou knowest because thou art one with him and he with thee True indeed sathan will confesse that Christ took our flesh vpon him as himself said in the Gospell that he was come before his time to torment him but yet he will suggest that Christ being but one his satisfaction can be but for one and he will tell thee in this truely that the sinnes of all men are infinite and the wrath of God for them is infinite for which the satisfaction of Christ must bee as infinite which saith he cannot be To which answer that as by the first Adam all men are made sinners so by the second Adam which is Christ all that beleeue are made righteous and as Adam can damne all that shall be damned for all in him did eate of the forbidden fruit so Christ can saue all that shall be saued for all in him are brought againe into the Paradise of God Reu. 2.7 In Rom. 5.14 and 1. Cor. 15.22 Adam is said to be a figure of Christ wherein they agree in this that as Adam gaue as much as he had to his posterity so doth Christ proportionably giue that he hath to those that be his Adam gaue sinne and death Christ giueth life and grace And they disagree in three respects first we receaue sin from Adam by nature but we receaue not the graces of Christ and life eternall by nature but by imputation and by grace only and not by imitation for we cannot imitate Christ in euery thing secondly by Adam came only originall sinne not actuall but Christ hath satisfied for both
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâ—â—â— in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupâ—â—on thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌ„uersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
speaketh absolutely powerfully A new hart will I giue you I will take away the stony hart For howsoeuer it is meet Adam should haue this free election being made a perfect resemblance of the image of God yet is it not meet for vs in this second creation lest heereby we should make the death of Christ of no effect neither his grace nor spirit for if we had it then should we fall from Christ because of that flesh infirmity that is in vs therfore as the Lord doth begin with vs by his spirit to conuert vs without any thing in vs to further it but altogether to withstand it so doth he proceed with vs by his spirit and end with vs by his spirit that he may be all in all in our weldoing and in the worke of our saluation And yet notwithstanding this we haue neede of exhortations threatnings praier and such like to strengthen and stirre vp our dull and senselesse wils for the inward working of the spirit which frameth our wils to will good doth not abolish the instrumentall causes but we haue need of these meanes first because they are sanctified of the Lord and ordained to make vs lay hold on the spirit secondly because without these the spirit and graces of God would soone perish which counsell is giuen Heb. 3.13 to exhort one another daily lest we be hardened through the deceit of sinne for though God could doe this onely by his spirit yet hee will haue these meanes vsed that we be neither high minded nor idle for since we cannot doe good why should we be proud and since we so hardly keepe good we must not be idle but as Phil. 2.12.13 end and worke forth our saluation with trembling for as one holdeth a great masse of lead or other vnremoueable weight not to remoue it for hee knowes hee cannot but onely to trie his strength so though we cannot nor need not performe the law because Christ hath done it yet must we make it the rule of our obedience and of a sanctified life that heerein we may resemble Christ who alone hath sanctified vs. We are then to consider how Christ hath fulfilled the righteousnesse of this Law and that he hath done two waies partly by abrogating it and partly by establishing it he hath abrogated the law in two things First in the power of separation between man and man which was the law of ceremonies so as what was enmity betweene Iew and Gentile that hath Christ abolished and therefore as it is said Ephes 2.14 Christ is our peace which made of both one and hath broken the stop of the partition wall through his flesh in abrogating the hatred that is the law of coÌ„mandements which standeth in ordinances for to make of two one newe man in himselfe Secondly in the power of malediction betweene God and man whereupon it is said Gal. 5.23 There is no law against vs that is the curse of the law for sinne is not due to vs because Christ hath taken it away and therefore it is said 1. Tim. 1.9 The law is not giuen vnto a righteous man that is against a righteous man there is no law the curse of the law belonging onely to the reprobate and not to the elect howbeit we must not thinke we are so deliuered from the condemnation of it as that wee are freed from the obedience of it Christ therefore hath likewise established the law and this two waies First in the doctrine Secondly in the obedience to the doctrine For the first that not any thing of the doctrine is abrogated but perfectly taught by Christ as appeareth Mat. 5.22 2â— That the least euill thought is damnation That anger in heart is flat murder That he that lusteth but in hart after a woman committeth adultery and Saint Paul saith Rom. 7.7 hee knew not what lust was till he knew the righteousnesse of Christ Againe as was touched before Christ came but for these two ends first to make peace betweene man and man secondly between God and man now the moral law made no enimity betweene Iew and Gentile but the ceremoniall law for that was the wall parted vs and them and that onely is broken downe by the comming of Christ and for the other the curse of the law made all the warre betweene God and vs the rigor of it Christ hath satisfied but the doctrine of the law made none for we yet in the precise keeping of it challenge life Christ hauing fulfilled it in vs and for vs so as Christ giueth vs no new righteousnesse but that wee our selues could not perform yet we claime it as done in our person by the righteousnesse of the law that Christ in our flesh performed for the second he doth also establish it in the obedience to the law and this two waies Fiâ—â—t bâ—â—â—he person of Christ for by his inherent holinesse was fulfilled all the law which is imputed to vs Secondly as by righteousnesse inherent in him so by his spirit of sanctification dwelling in vs hauing the whole man in part changed that we are able to doe what God will and in iudgement to allow in affection to embrace and in action to execute what he commandeth so as if we consider our filthinesse we haue the blood of Christ to bathe in if our nakednesse wee haue the robes of his righteousnesse if our beggery we haue his riches filled with all graces yet must we alwaies ioyne bloud and water faith and works in the person iustified for they are notes of our religion signes of our conuersion seales of our election fruits of our iustification testimonies of a good conscience in their end they are referred to the Lords glory they are causes to stirre vp others to the seruing of the same God they are of the Lord accepted and recompensed in the mercy of the rewarder and not at the merit of the worker for he can accept of none by desert but that which is according to the precise couenant of the law but water is to be stood vpon as a signe that bloud hath gon before and the writing of his law in our hearts by sanctification of life is a proofe that our sinnes are purged in the blod of Christ and pardoned through the mercy of God And in respect of these seuerall operations and workes of Christ in aboliâ—â—â—â— the law in the curse and establishing the law in the obedienâ—◠〈◊〉 it we that are elect are said to be dead to the law Rom. 7.4 and also liuing to the law wee are dead to the law in three respects First to the condemnation of it because being iustified by Christ we cannot be condemned by the law for the wrath of God is taken away through the imputation of his righteousnesse Secondly to the constraint of the law for it doth not constraine vs which are Gods elect as it doth the reprobate because Christ by the worke of his spirit doth bend our wils to
the time we may faile of his promotion there being but one particular flower of that kind in the whole garden of God besides he had no such meanes of faith offered him till he was vpon the gallowes wheras we haue had and doe still enioy great store both for our present vse and for to lay vp against a dearth heereafter againe by this our deferring and shufling off the time of saluation we sinne three waies against God against the saints of God and against our owne soules against God because we dally with him and abuse his patience putting that day far off which may come at the least to thee in an instant if the Lord withdrawe thy breath but a while from thee against the Saints of God because thou depriuest them of that company comfort and profit thou mightest haue each of other for heerein standeth the communion of Saints in a fellow-feeling one of anothers miseries comforting them in their griefes strengthening them in their infirmities supplying them in their wantes and encouraging them in the faith and power of grace which they haue receiued lastly against themselues in thus hazarding their soules for it is not enough to say Lord haue mercy on thee when thou art on thy death bed when rather sense of thy paine then feeling of thy sinne doth driue thee to that extremity but thou must seeke for mercy before thou art thrust into those straites else may thy conscience then flie in thy face and the remembrance of thy former negligence stop thy mouth as a iust reuenge for thy sinne of delay which was before committed Againe heere all lithernesse and lazinesse is remoued from them that are ready to finde excuse for not walking so cheerefully boldly and constantly in the right way as they should for assure thy selfe there is no crosse can fall vpon thee of that force as to crosse the working of Gods spirit in thee if thou thy selfe be not a meanes to quench it for if thou wilt hide thy talent it is true it can turne thee to no aduantage and if thou doest not stirre vp the graces in thee and varnish them as it were with a continuall vse of them no maruell though they decay and thou too for the kingdome of heauen is taken onely by the violent that striue and sweat and labour euen as he that is famished doth for meat so that if thou entertaine the spirit with diligence in praier in hearing in meditation and such like holy duties it will awake thee from thy sleep and remoue all impediments that may either turne backe thine eies from beholding thine anointed Christ Iesus or with draw thy heart from buying that hidden treasure that is sealed vp for thee in the booke of the promises of God Lastly obserue the maner of the Apostles speech beginning with the negatiue We must not walke after the flesh as a matter of greatest weight before hee commeth to the affirmatiue to walke after the spirit for where there is the absence of good there must needs be euil but where there is the absence of euill it followeth not that there is good therefore we must not onely not doe euill but we must doe good as Dauid saith Cease from euill and doe good so as the flesh must first be shaken off before we can shape our actions or affections after the spirit and to this purpose Esay saith cap. 1.16.17 Cease to doe euill learne to doe well and Paul Rom. 13.12 Cast away the workes of darkenesse and put on the armour of light and Ephe. 4.22.23 Cast off the old man which is corrupt and be renued in the spirit of your minde and as Tit. 2.12 we must not onely deny vngodlinesse but we must liue religiously and 1. Pet. 4.1 There must be in vs a signe not onely of Christs suffering but also of his resurrection to liue not after the lusts of men but after the will of God and as Rom. 7.4 Wee must not onely bee diuorced from our first husband the flesh but we must be married to our second husband which is the spirit so as for thesound cure of our corruption the rotten flesh must first be pared away that the right plaister may bee applied and when thou art healed thou must sinne no more lest a worse thing come vnto thee but as hauing the sore running on thee the Lord dispensed with thy vntowardnesse for that time so now hauing the wound stopt and thine eies opened by a second laying of Christs hands vpon thee thou must performe such actions of life onely as are deriued from the spirit of God working in thee The vsurer therefore must not onely leaue his vsury but he must lend freely the oppressor must not onely cease from grinding the faces of the poore but hee must releeue them liberally the proud man must not onely forget to wrinkle his face by looking austerely but with meekenesse and humility he must embrace his brethren the profane man must not onely forsake his iesting and scoffing at religion but hee must set himselfe in the same ranke to be railed at for the name of Christ knowing that by this meanes as 1. Pet. 4.14 The spirit on his part is glorified And this may serue to stop their mouthes that thinke him an honest man that doth no harme whereas the not doing hurt is but as a tingling and pricking in the flesh after a great benumnednesse but it must be the action of good that must shew the life of Christ to bee in thee else maiest thou as well thinke it a causelesse curse vpon the figge-tree that hauing but leaues wherewith she did no harme was yet dried vp because she bare no fruit ROM chap. 8. vers 5.6 verse 5 For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit verse 6 For the wisedome of the flesh is death but the wisdome of the spirit is life and peace HEnce the Apostle proceedeth to proue who those bee who are ingrafted into Christ and who are not but continue in the wrath of God and this hee doth by following the opposition first made between the flesh and the spirit shewing in these verses what the seuerall natures and dispositions of them both are And secondly what are their seuerall ends they that are after the flesh thinke nothing sauoury but what comes from the flesh but their fruit and end is death that is damnation but they that are guided by the spirit taste nothing but what is spirituall and the fruit and end of them tendeth to a double comfort for their soules first bringing peace of conscience which is a continual feast in this life secondly eternal felicity in the life to come so as in summe his meaning is to shew that as many as are not in Christ shall be damned and as many as build vpon Christ shall be saued Then we must first know what is meant by flesh and what is
courts of God then a thousand in the kings palace and if this spirit was in him in the time of the law then ought there to bee a double spirit in vs that liue in this golden time of the Gospell But I would it might not be said of vs that the children of this world are wiser in their generation then the children of light for they lie stretching themselues vpon their beds straining their wits how to please the flesh with choice and variety of delightfull sinnes whereas wee through the smoke of that corruption that flieth vp to our eies are so blinded as wee thinke our selues incumbred with the comlinesse of the spirit straitning the times wherein the graces of God should be blowen vp and cherished in vs and giuing too large an allowance to the portion we share out for the flesh therefore if we will be spirituall men indeed we must lay vp the word of God in our hearts binding it as a signe vpon our hands wearing it as a frontlet before our eies and writing it vpon the posts of our houses that it may be as a master to instruct vs and as a line to direct vs that as neere as we can our thoughts may be hedged in that they range not after the concupiscence of the flesh our affections restrained that they rise not against the worke of the spirit our actions so squared as they may be fit timber for the building of such Temples wherein the Lord shall dwell by his spirit Lastly obserue the fruits the wisdome of the spirit bringeth which be two peace and life euen the two speciall benefits that the carnall man seeketh for yet misseth of for the flesh neuer giueth peace but is continually perplexed eating and being neuer satisfied flying and chacing themselues when none pursueth them neither can it bring foorth life the wicked being euer groping as in the darke so as we see what worldly men most seeke for that they are most destitute of for we all agree in the end of our desire that we would be blessed but in the substance wherein true blessednesse consisteth there is great difference The Philosophers speaking of happines were distracted into two hundred eighty eight opinions euery one intending some thing and yet resoluing nothing some pointing to the right hand some to the left some to the vally some to the plaine and yet all of them out of the way yea and the inlightened Christian that hath a true contemplation of right happinesse doth notwithstanding by the halting of his conscience confute that in practise which hee in heart alloweth confessing it to be ascribed to the spirit and yet seeketh it in the flesh placing it in heauen and yet looking for it in hell whereas it is better goe to heauen a begger then to hell an Emperour and as Mat. 8. better goe to heauen lame then to hell sound and yet such is our spirituall blindnesse that we had rather put it on the hazard of our soules then to lose any present comfort in the body But how canst thou thinke to finde hony in a waspes nest or to make a good garment of a spiders webbe or to receaue holesome food of a cockatrice egge or to perswade thy selfe of peace and life in following the flesh which the Lord hath cursed The onely happinesse of a Christian resteth in his wisedome in the spirit for by this he hath peace about him and peace aboue him though iudgement smiteth on euery side yet it spareth him for his conscience being vpright hee hath euer his pardon in his hand to plead though he be compassed with all the crosses in the world yet hauing the first peace in the forgiuenesse of his sinnes he is assured of his last peace also that is his lasting peace in life eternall That king was miserable that vnder his cloath of estate had a sword hanging ouer his head by a little threed and in this suspensed felicity he was so perplexed that he wished to be out of his rich misery much more may they wish it that haue the sword of the Lords vengeance shaking ouer them for studying onely the wisedome of the flesh which is so far from peace as it would hide it selfe vnder the hils and so farre short of life as it is the vndoubted messenger of a most desperate death But these be onely fruits of such a tree as the feare of God hath made wisely old betimes being planted by the spirit and growing vp in the spirit shewing by their conuersation vpon what stocke they are grafted and by what sap they are nourished tasting nothing but the true seruice of God wherby they are able to stand before him with a cleere conscience which is walled about in euery corner with the peace and fauour of God and reserued in his due time for the perfection of glory in the life to come ROM chap. 8. vers 7. verse 7 Because the wisedome of the flesh is enimity against God for it is not subiect to the law of God neither indeed can be THe drift of the Apostle in this verse as in the former is to shew that our sanctification is the onely security we haue of our saluation for to them that are in Christ there is life and peace and this our vnion with him is discerned by our walking in his spirit and this shall wee know when the things wee doe sauour of the spirit and this sauour is seene by performing the fruits of the spirit in the course of a godly life And that this is so he hath proued by opposing two contraries as namely by the godly life of a spirituall man and the godles life of a carnall man Now heere he sheweth a reason why the wisedome of the flesh is damnation because it is enimity against God So this verse standeth on two parts First he sheweth what the wisedome of the flesh is at plaine hatred with God Secondly patience that coles of fire may be heaped vpon their heads and whether these three meete together in any one man or any of them alone possesse him the wisdome of the flesh euer rebelleth against the wisdome of God and this I speake not of the folly of man but of the very best actions that flesh and blood can doe for the very best wisdome of the flesh was that of Peters toward Christ Master pitty thy selfe Mat. 16.22.22 and yet for this he was called Sathan so that to consult with flesh and blood is but to take aduice how to damne our selues for if we be at enmity with God it must needes follow wee are at friendship with the diuell Now for the second part which is the reason of this enimitie betweene God and the flesh obserue that if we will know how to please God it is taught vs in his law for if we would yeeld our selues subiect to it it being giuen and pronounced at first by the mouth of God written with his singer and sent by his Angell deliuered
which we no sooner feele but being warned by this spirit we gather our feete the more close together to stand fast Since then this spirit of God hath set vp his rest in our soules let vs as liuely stones in this spirituall building cleanse polish our selues from all corruptions that it may take delight to continue with vs for if he come to suruey thy heart to see what roome thou hast for him and he finde euery chamber there full of some sinne and seeth that as fast as he emptieth it with one hand thou fillest it vp with another reâ—sting the power of him as if he came to torment thee he will take his flight from thee and thy sinnes shall breake out as the plague-sore vpon thee to thy vtter confusion but if thou submit thy selfe to his worke suffering him to mine and vndermine euery veine in thy body and to cleanse euery corner in thy soule and being emptied of thy corruption wilt labour in sanctification to keepe thy selfe cleane so beating downe thy fleshly thoughts and carnall desires as they shall not so much as sleepe with thee and if they chance to creepe into thy bed thou wilt spurne them out as a chaste louer wil a harlot then shal the spirit take vp thy body as his house and thou entertaining him he will keepe out all thine enemies that may disturbe thy peace with Christ Lastly where he saith But he that hath not the spirit of Christ is not his obserue that by an argument drawne from a naturall man he prooueth that as many as haue the spirit of Christ are sure of their saluation for as a naturall man who hath not the spirit is not Christs so long as hee remaineth a naturall man so consequentlie it followeth that they that haue the spirit are Christs and being his it were an absurd thing if they should not be saued for the conscience being pacified that God will accept vs in Christ we are not now perplexiuely to doubt of our saluation or how to auoid damnation for if we should doubt of our ROM chap. 8. vers 10. Vers 10 And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake IN this verse the Apostle maketh the preuenâ—â—â—â— of a doubt which might haue risen out of the former doctrine for hee hauing before prooued that the spirit of God the spirit of Christ and Christ himselfe are in vs that are elect wee might make question of the trueth of this seeing we haue a large remnant of sinne and of the corruption of nature abiding in vs To this the Apostle answereth in this verse and those that follow First granting that so long as wee carrie about vs this bodie so long shall we carrie about vs sinne in our bodie part whereof is alreadie mortified in this life the rest can not be but by mortalitie But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs he would haue vs with this occasion we haue to humble vs to ioyne withall the consideration of the spirit of Christ which is in vs to raise vs vp againe assuring vs that if our faith by her visible fruites can appeare in our liues that though we haue a portion of sinne which can not die but by death yet we haue the spirit of God the spirit of Christ and Christ himselfe-dwelling in vs the fruite whereof is euerlasting life in glorie obtained by the righteousnesse of Christ for vs applying himselfe in the latter part of the verse to comfort the weakenesse and to cheere vp the faint hearts of the faithfull labouring to relieue them with some spirituall consolation that notwithstanding they cannot shake off the sluggishnesse of the flesh but are taken as it were with a palsey halfe dead on the one side being compassed about with many infirmities in this life and hauing many grudgings and resistances of this earthly lumpe which is the bodie against the worke of our sanctification yet for all this the faithfull and elect may know and be assured that they are not trained foorth to fight and haue the foile nor that they are called to any doubtfull combate but to such a field where our hands shall be held vp if wee faint Exod. 17.12 as were the hands of Moses and where wee shall preuaile not onely against the Amalekites as did Ioshua which are enemies without vs but euen against the hidden enemies of our heart the rebellion of the flesh and the corrupâ—â—â—â— of nature which is contained in these words But the spirit is life so as the verse standeth on two parts First hee granteth part of the obiection namely that sinne cannot fully be shaken off Secondly to the full satisfaction of our consciences he answereth the other part of the obiection namely that notwithstanding this remainder of sinne in vs we need not be perplexed or doubt of our saluation Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses and in this concerning the spirit of God which is in vs the spirit of Christ which is in vs and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole Godhead and Trinitie dwelleth in euery Christian Howbeit concerning the spirit of God wee must know we cannot attaine vnto it but by the spirit of Christ for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe so the spirit of God is the fountaine of life but a Well too deepe and the place too high for vs to reach to hee dwelling in a place vnaccessible and not to be approched vnto and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs and by this we are made partakers of that life in glory so that in this respect the spirit of God is said to bee in vs and also the spirit of Christ which spirit could not be conueied vnto to vs but by the flesh of Christ God and man to reconcile vs to his Father and yet all this is but one God and one spirit as 1. Ioh. 5.7 which prooueth these two things first that Christ is God secondly that the holie Ghost proceedeth both from God and Christ because they both are but one and the selfe-same spirit is but one And in that Christ is also said to be in vs it is but the same in effect that the spirit of Christ is in vs yet are wee verily to beleeue that verie Christ is really in vs indeed yet inuisiblie and this must bee vnderstood supernaturally and therefore they that hold they are onely partakers of the graces and benefits of Christ but not of Christ himselfe cannot beleeue that Christ shall saue them for Christs benefits are so inseparablie vnited to his person as
if we haue his inuisible spirit wee haue himselfe and may equally assure our selues of both and that wee are flesh of his flesh expressed in the Scripture as hath beene before declared by naturall proportions and supernaturall as first by the coniunction of the head and the members of a mans bodie secondly by the vine and the branches thirdly by the husband and wife fourthly by meates and drinkes that as they being eaten really doe nourish the bodie so wee eating the flesh and drinking the bloud of Christ spiritually he nourisheth and feedeth our soules to life eternall This vnion is also set downe vnto vs supernaturally Iohn 14.20 Yee shall know I am in the Father and you in mee and I in you howbeit wee are not in the same measure in Christ and hee in vs as he is in the Father but according to that proportion of faith which is in vs and in that abundance that shall make vs blessed for euer Againe learne hence that wee are not to looke for any perfection in this life but so long as wee beare about vs this masse and lumpe of flesh which is the bodie there will remaine certaine reliques of corruption which can not be extinguished but by death nor wholly remooued but by mortalitie and this is the case of Gods best children Paul speaking of himselfe as in the part vnregenerate and as but in part spirituall Romans 7.14 said he was sold vnder sinne and carnall meaning thereby that so much as he had of the spirit so much was the image of God restored in him and so much he delighted in the law of God but so much as was wanting of the spirit so much was wanting of Gods image and so much he rebelled against the law of God and serued the law of sinne And Peter that chosen vessell of God Iohn 13.10 by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete and 1. Iohn 5.8 Christ came not onely by bloud but also by water that by daily regeneration we may purge and cleanse our selues And to this may be referred that speech of Christ Iohn 13.33 Whither I goe yee cannot yet come which prooueth wee haue still some corruption that maketh vs yet vnfit for the kingdome of heauen vntill wee haue washed our feete cleaner and mortified our selues better for wee know yet but in part But then it may be said since wee haue these imperfections how shall we be knowen from the reprobate Verie well for there is great difference betweene our imperfections and their sinnes our scarres and their vlcers our limping and their halting downe right for as 1. Iohn 3.9 Hee that is borne of God sinneth not that is as the world sinneth the one sinning of ignorance the other of knowledge one of infirmitie the other of presumption the one with griefe the other with greedinesse one through weakenesse the other through obstinacie and malice the one striking and checking his heart for the euill thought it produced the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands yea God doth bring vs vp that are his children thus imperfectly for two ends for first hee will not suffer vs to haue our perfection heere for feare wee lose it as Adam did secondly hee doth exercise vs with these imperfections to humble vs lest wee should waxe proud and so care not for him and this is his great mercie that hee doth trie vs with infirmities but not destroy vs vex vs but not vâ—nquish vs giuing vs power in the end through the sufficiencie of his grace to ouercome them Now for the second part which is his satisfaction giuen to the faithfull that they must not so sinke vnder the burden of their infirmitie as to mistrust their saluation obserue when it is said the spirit is life we must vnderstand no naturall life but such a life as Paul speaketh of Ephes 4.18 where hee saith the Gentiles that walked in the vanitie of their mindes were strangers from the life of God that life whereby God dwelleth in vs and to be strangers from this life is to be strangers from holinesse of life for God and an vncleane conuersation cannot companie together And this life of the spirit is that whereby as Peter saith 2. Peter 1.4 wee are made partakers of the diuine nature not really but by renouation hauing obtained this mercie to bee borne a new of immortall seed by the word of God For as the soule infused into the bodie quickeneth a massie peece of flesh which had no motion before so the soule to make it a liuely and good soule must haue a soule powred into it that is the spirit of God and if this spirit be absent we are as dead from holy motions as the bodie naturall is from outward actions by the priuatiâ—â— of the soule So as wee learne hence that a man may liue â—â—fe in the flesh and yet be dead in respect of the life of God which ought to mooue vs to worke out our sanctification in feare knowing that if wee be all flesh wee shall neuer see the face of God Now as to liue a naturall life there must bee a generation according to the flesh so if wee will attaine to this life in the spirit we must be brought to a second birth not to bee turned into our mothers wombes againe as Nicodemus thought Iohn 3.4 but as Christ saith wee must be borne of the will of his Father that is of the seed of the holy Ghost Heere it followeth as a man naturally borne hath his life maintained by being nourished with meat and drinke so when we be borne againe of the seed of the spirit we must be maintained and fed by the flesh and bloud of Christ spiritually and as we are borne of the holie Ghost by the word so wee must be nourished by the holie Ghost in the word or else we shall neuer be saued In the desire therefore of our saluation we ought to thirst and part after the riuers of life which doe plentifully flow in the booke of God Againe as men in this naturall life haue their degrees to proceed in which doe neuer change as that first they bee children then after grow to a more vnderstanding age which was euen true of Christ in this flesh who Luk. 2.52 is said to haue increased in wisdome and in stature euen so we must know that our spirituall birth is not perfect at the first day but it hath as it were a childhood and wee are babes to be fed with milke as S. Peter saith 1. Pet. 2.2 and then afterward we grow from faith to faith and from one degree of grace to another yet heerein they differ that in our spirituall life in this world we cannot come to any perfection sinne hangeth so fast about our heeles but in our naturall life we attaine to a fulnesse and ripenesse of strength And in this also they differ that
whereto they tend the contrarie courses are a bad or a good life the contrarie ends a bad or a blessed end expressed in these two words they shall liue they shall die What it is to walke after the flesh appeareth Ephes 2.3 to be to follow the course of the world in fulfilling the lusts of the flesh as to be as scoffing as Ishmael as prophane as Esau Gen. 25.34 Exod. 4.21 2. Tim. 4.10 as hard hearted as Phâ—â—ach and as couetous as Demas that shooke off Paul to embrace the world And what it is to mortifie the deeds of the flesh is set downe Galath 5.24 to crucifie the affections and lusts thereof not vtterly to abolish the very life of sin and to strike it dead at the roote for that is the patterne of perfection we follow after the gole we run at and the victorie we striue for but he that ceaseth from performing and gratifiing his flesh in the desires thereof though there remaines some tang of corruption that man may truely be said to mortifie his flesh And therefore vnderstand a difference betweene sinne in the reprobate and in the elect by a naturall proportion as there is great difference between him that hath a strong body impotent in no part but liuely to performe all the actions of this life and him that liueth but hath receiued his deaths wound or is sicke of a piâ—â—â—â—â—onsumption so in the wicked sinne liueth a ful life and hath his full swinge to seeke after all maner of euill and increaseth daily without any declination at all rising early and resting late to fulfill the pleasures of the flesh but in the godly sinne liueth droupingly and languishingly alwaies holding downe the head for howsoeuer the elect doe fall by infirmitie yet the principall purpose of their heart is to follow Christ euen in his afflictions and so it is in them onely a benummed sinne For the contrary ends which are set downe in two words they shall die they shall liue it is not to bee vnderstood of any naturall separation which is common to all in death but of an vtter separation after death from Gods presence to be tormented in hell and so of life for to liue in this place is meant to bee saued and to enter into the rest of God Whereupon obserue that speaking properly the wicked neuer liue nor the godlie neuer die that is die the death of deaths as Christ speaketh Iohn 8.51 They shall neuer see death for when our breath shall leaue our bodies and wee fall asleepe we shall behold the Lords armes stretched forth to embrace vs and the heauens open to receiue vs so as this kind of death is but an enlargement after a long imprisonment and a landing at our owne country after our tedious trauell and troublesome pilgrimage in the sea of this world which life in the godly is begun heere by our enioying of Christ enlarged in death when our soules shall liue a more blessed life and perfected at the last day when wee shall haue absolute ioy without diminution in eternity Euen so is the death of the wicked begun heere in their impenitency in sinne increased when they are in part tormented after this life and then made a liuing death when at the last they are throwen from God for euer If ye liue after the flesh c. In these words the Apostle is precise for workes and why because it cannot be otherwise but that we walking as ordinary men and after the custome of the world must needs be damned First take for a ground that which is vers 8. of this chapter They that are in the flesh cannot please God which he proueth by matching of contraries for they that are in the flesh sauor the things of the â—â—â—as they that be in the spirit sauour the things of the spirit and that sauour of the flesh is death He yeeldeth a reason why because the wisedome of the flesh is enmity to God not an enemy to God for then there might be a reconciliation but the Apostle speaketh in the abstract quality enmity as a vitious man may become vertuous and wee of enemies are made friends with God but vice can neuer becom vertue nor enmity amity The like speech is vsed of God himselfe in his curse of the Serpent Genes 3.15 I will set enmity betweene thee and the woman that is such hatred and debate as shall neuer be appeased Now why this flesh is enmity with God he giueth a reason because it is not subiect to the law of God as the spirit is neither can be as the spirit cannot but be for wee must walke in all the commandements of the Lord without exception though not with perfection euen as it is said 1. Iohn 3.6 They that are of God cannot sinne that is deliberately continue in any sinne Now who they bee that are in the flesh we must learne by the contrarie that is they that are not in the spirit as vers 9. of this chapter Ye are not in the flesh but in the spirit and who is not in the spirit he that is not led by the spirit of Christ And who is he He that walketh not according to that spirit that is if he liue in the spirit a life inuisible hee must shew it by the effect of visible motions and he that walketh according to the conuersation of the flesh doth it not And this appeareth Gal. 5.24 All that are Christs haue crucified the affections of the flesh and who are said to doe this 1. Pet. 4.1.2 they that suffer in the flesh and who so suffereth in the flesh ceaseth from sinne so as to come backe againe the same way we went if thou hast not ceased from sinne thou hast not suffered in the flesh if thou hast not suffered in the flesh thou hast not crucified the flesh if thou hast not crucified the flesh thou hast walked in the flesh if thou hast walked in the flesh thou hast not beene led by the spirit if thou hast not been led by the spirit thou hast not the spirit if thou hast not the spirit thou art in the flesh that is drenched and drowned in the flesh for it is one thing to haue flesh in thee and another thing for thee to be in the flesh for all haue flesh in them that iâ— infirmities but to be in the flesh is to be in Simon Magus case in the gaule of bitternesse Act. 8.23 and in the bond of iniquitie and in Eylmas case Act. 13.10 full of subtilty and mischiefe the child of the diuell and an enemy of all righteousnesse and if thou art in the flesh thou art alreadie in condemnation Now I little doubt but euery wicked man desireth to be saued but they indeuour it not no otherwise then Balaam did Nu. 23.10 who could wish to die the death of the righteous but neuer indeauoured to liue their life Further to proue the precise necessitie of mortification looke 1. Iohn 3.7 Let no
man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fâ—â—â—â— the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ— as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
Saints of God and put religion on their faces as a maske to hide the foule deformitie hypocrisie of their hearts Therfore vpon the question demanded Whether more in number shall be saued or damned Christ resolueth it Luk. 13.25 shewing that some shall haue bestowed such paines and walked so farre in the course of Christianity as euen to knocke at heauen gates and to challenge the Lord to let them in and yet he shall not know them that whatsoeuer profession they haue made in the face of the world as to come before the Lord as a pâ—â—ple yet because they haue not liued as a people he will not acknowledge them So as true it is that none shall enioy the presence of the Almighty but they that haue their lampes burning at the houre of their death Mat. 25.10 none but they that haue their foundation setled vpon the rockes Mat. 7.25 as not to be shaken with the blast of any persecution none but they who like faithfull seruants by spirituall trafficke haue employed their talents to their Lords aduantage Luk. 19.24 none but they that are able to testifie by the fruites of the spirit that they haue the spirit But vpon demand how we shall be saued our answer is Onely by the blood of Christ as the cause and effectuall meanes thereof for heauen is giuen operantibus non operibus to workers not to works as 2. Cor. 5.10 The Lord shall giue to euery man according as he hath wrought not for that he hath wrought Heb. 13.21 none shall see God without a pure conuersation but not because of his pure conuersation for though we must be perfect in workes yet this working must bee wrought in vs by God as the Apostle there speaketh So likewise none but the obedient child shall be heire not because he is obedient but because he is heire and yet only the obedient child shall receiue the inheritance And euen as we adore and worship Iesus Christ man but not his humanity Hominem non humanitatem so holinesse of life speaking in the abstract quality doth not saue but holy men shall be saued so faith and workes in the person iustified must concurre but in the matter of iustification faith onely and alone hath the place If therefore it be demanded whether workes be necessary to iustification we answer yea as absolutely necessary in their place as faith for wee can not assure our selues of faith but by the visible fruite of workes so as they be not Concausae causes concurring and iumping together but they are Consectaria consectaries and consequents of faith Vers 14. For as many as are led by the spirit of God they are the sonnes of God This is a confirmation of the reason before going on both parts for as many as mortifie the flesh by the sprit are the sonnes of God and they that doe not so are the sonnes of the diuell So the force of the argument is they that are Gods sonnes are led to mortifie the flesh and being his sons they are inheritors of heauen and this the Apostle assumeth and taketh as granted that the sons of God must needs haue eternall life Whereupon the contrary proposition is true he that liues after the flesh is not the son of God for if he were he would liue after the spirit but hee that doth not mortifie the flesh hath not the spirit therefore he is not the son of God Hereupon followeth if they be sons and not Gods they are as Christ speaketh Iohn 8.44 the children of the diuell Wherein we learne that if we be asked by what title and interest we can challenge or lay claime to heauen it is by none but by this that we are the sonnes of God and we are his sons onely by adoption and wee are adopted to it onely in the naturall heire and son of God Christ Iesus by whose blood we are iustified and sanctified by his spirit Being then adopted to this inheritance as heires we are not borne to it for adoptioÌ„ excludeth birth being not borne to it it is purchased for vs in the obedience of Christ wee must learne then to resemble Christ in being obedient to the will of God as he was and shew foorth and expresse our obedience by keeping his commandements Mat. 26.42 and keepe them by leauing of grosse sins and walking according to his will with a full purpose of our hearts to performe it alwaies excepting our infirmities and inborne weaknesse which cleaue so fast to vs as we cannot shake them off nor be deliuered of them till we ouercome all in death Hauing then no title to heauen but by inheritance nor no title to this inheritance but by Christ there is excluded all merits to deserue it and only because we are to be saued we must do well for it is giuen vs as the inheritance of children and not as any stipendary wages of a mercenary man Herupon we must wisely vnderstand that when Christ saith Mat. 25.35 Come ye blessed c. for ye haue releeued the poore c. that this releeuing of the poore and such other workes of faith and loue there mentioned are not set downe as causes of blessednesse for these speeches for and because do not alwaies inferre and bring in a cause but they are such words and particles as sometime ioine the cause with the effect and sometime the effect with the cause as when wee say it is spring time for it blossoms not that the blossoms are the cause of the spring but an effect and euidence that the spring is come So when we say he hath a soule because he breatheth and yet the soul is the cause of breath and breathing but an effect of the soule euen so when Christ saith come and receiue a kingdome for ye haue done such and such particular works of loue it is onely a knitting of the effect with the cause for God hauing preelected or chosen vs before all worlds to this saluation giueth vs this his spirit by whose power and vertue wee worke these good things And in this kinde and phrase of speech the cause is ioyned with the effect as if it should be said Come you that haue releeued the poore that haue comforted the distressed that haue sorrowed with the afflicted receiue the kingdome for it is your inheritance So as the speech of Christ hath this meaning in it You haue done good workes to testifie my kingdome to be yours come take the inheritance prepared for you in the preelection of God for you are the inheritors of heauen because of these fruites and effects which you haue shewed in comforting the aflicted members of Christ We may not take it then that heauen which is the inheritance of the saints is giuen for any desert for when we haue attained to the highest degree of mortification and haue done all that we can we are as Christ saith but vnprofitable seruants Luk. 17.10 True say the Papists vnprofitable
to couer our nakednes with the robes of our elder brother Christ Iesus and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ So as with the hearers of Peter Act. 2.37 the law â—â—ging and pricking our consciences wee shall crie out in a holy distrust of our selues What shall we do And this kind of despaire prâ—pareth vs to saluation for the spirit sheweth vs our pouerty and where to buy gold that shall cost vs nothing it sheweth vs our wretchednesse that haue nothing but rags to put on and withall the wardrobe of Christs righteousnesse where wee shall haue garments fit for the Saints of God it sheweth our Apostasie how we haue fallen and by our fall haue euen broken and cut as it were our owne throats and sendeth vs to the Physitian Christ who is onely good at such a desperate disease it sheweth our blindnesse and withall the eie-salue of the holy Ghost to cleare vs 1. Ioh. 2.20 it sheweth vs our debt and the sergeant the diuell ready to arrest vs and then sends vs to the God of heauen in whose hands is all treasure to discharge what we owe it sheweth vs how we stand vpon the scaffold ready for the hatchet and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ and subscribed with Gods owne hand So as it teacheth vs onely to mistrust and despaire in our selues and to seeke to be releeued and refreshed with that water of life whereof hauing once drunke wee shall neuer thirst againe Iohn 4.34 Howbeit on the contrary this same spirit bringeth the wicked into a sense and feeling of this same horror and leaueth them in the astonishment of their conscience so as Sathan continually hath their sinnes to scourge them with and their corruptions wherewithall to vpbraide them And the cause why they bee left in this hellish plight and suffered to be thus perplexed and tormented of themselues is their owne infidelity that they haue stopped their eares against that comfortable sound of the Lords mercy and so poisoned their hearts with sinne that the power of the word could not worke vpon them and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie that the sinnes they commit should be the punishments of sinnes past and the deserts of punishments that are to come And as to that that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked and should leaue the reprobate euen when they are brought to the depth of despaire it were blasphemy to say or thinke that he doth it for and to the same end thaâ—â—â— than doth for Sathan doth it to prooue God a liar as that being in that case it were not possible for God to saue them whereas the mercy of the Lord is aboue all his workes But the spirit of God doth this that God may be iustified in the iust hardening of that mans heart whom hee found sinfull and whom hee was not bound to saue and so his end is to take vengeance of his hypocrisie for the Lord is as iealous of his iustice as he is of his mercie Sathan promiseth saluation to whom God pronounceth damnation and lulleth them in security whom he findeth carelesse to watch ouer their steps neuer greatly troubling or mouing any of his owne till they come to such a deepe exigent and to such a narrow pinch euen to hels mouth that they cannot goe from him then they taste euen of hell fire in this life and feele a fearefull beginning of that shall neuer haue end Now God threatneth damnation to all to his elect that they may seeke and hasten to be shrouded vnder the shadow of Christs wings and to feele the vertue of the hemme of his garment to the reprobate that they may bee the more hardened Mat. 14.36 because it is in the corruption of their owne hearts that they heaue refused the acceptable time of grace and reiected the pearle which they might haue bought It will be said But why should the holy Ghost leaue them in this despaire He is not properly the author of despaire but if the reprobate being brought to this be not recouered it cometh of his owne wickednesse As for example a man sheweth vnto a triator his indignity and hauing done this with great and vehement passions hee sheweth him the detestation and vglinesse of his offence and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse if the traitor vpon this make himselfe away by violence as Iudas did hee that thus laid the quality and nature of his offence open before him Mat. 27.5 is not the cause of this his desperate end hee was the cause and meanes of making him to bee affraid and angry with himselfe onely and that was lawfull so the holy Ghost by laying open the riches of Gods mercy at the first thine owne wilfull rebellion to forsake him Rom. 7.12.23 his giuing of thee a law to bridle thee and the hâ—â— and feruencie of thy corruption to breake through all lawes worketh this terror in thy heart that art a reprobate and sheweth as it were before thee the smart and execution of thy sinne If now thou despairest and restest there the cause is in thy selfe for thou sawest light and louedst it not and heardest the sound of retrait and yet weatest on to thine owne destruction Further this spirit of God is not the author of despaire as it is despaire for a man should neuer despaire of Gods mercy as God was not the cause of the lie in the false Prophets as it was a lie 1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne So despaire in the reprobate wrought by the wickednesse of their hearts is after this sort reuenged by the spirit in giuing them ouer to the extremity of this sin so as it commeth from the spirit not as an euil author but as a iust reuenger of their former sinnes Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation are two first the law naturall for in the nature of euery man something is ingrafted and written of euery sinne that howsoeuer it bee acted and performed with pleasure yet euen in nature it endeth and is left with remorse which doeth shew that there is a God to punish it This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies as that for some sinnes they should bee so exagitated and tormented with them as they could haue no rest For this cause they tearmed them by speciall names as the fury of Nemesis that should plague the proud man Eumenides because shee was implacable and would not bee intreated Alecto because it was a torment that neuer ceased Alasto that should pursue
by the Masse that most execrable idoll and say it is sworne out of the country Can a man thinke himselfe rich that is indebted to all the world and hath nothing wherewithall to pay them And can such men that bee very beasts and without sense before God esteeme themselues vertuous and religious because they are onely highly praised of men They see not their owne estate because they haue not examined themselues according to the former rule When a man hath swept his chamber he thinkes all is cleane but when the Sunne commeth it sheweth many a mote hee could not before spie out so if the spirit would once shine into these mens consciences they should see not onely motes but most deformed and enormous sinnes in their hearts And how friuolous is it to stand vpon mans witnesse without religion which pierceth and looketh into the soule For otherwise he that thinketh himselfe in best health carieth his deaths wound in his bosome The basest gold is better then the purest led and the greatest imperfections of Gods children better then the highest vertues of the wicked and neuer shall they bee exalted that haue not before beene humbled The law is a hammer not onely to bruise the conscience but to breake it into powder which if it be not done wee shall neuer haue the spirit of adoption to seize vpon vs. The law commands but giueth no power to obey and is as if we should say to a beggar Buy such a mannor when he hath neuer a penny to helpe himselfe nor yet we giue him any money to do it euen so purchase heauen with thy works saith the law and yet knowes we are spoiled of all abilitie and doth not enable vs to doe such workes all one as if we should say to one hold vp the heauens with thy finger and yet giue him no strength to do it or as if we should say to the blind see it is comfortable and to the deafe heare it is profitable and yet giue them no meanes whereby they should doe these So the law is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power and abilitie to performe what the law requireth Lastly where it is said Luk. 15.21 Ye haue not receiued the spirit of bondage againe obserue that all that are conuerted and with the lost sonne are come home againe haue beene once brought to a terrour and fright of conscience which hath beene after a diuers measure for the Lord keepes some longer in the schoole of the law then he doth others according as hee findeth their hearts and dispositions inclinable to stoope and to be humbled or else for example sake as seemeth best to the Lord. But yet euery one of Gods chidren must come to this that is Act. 2.37 being moued and pricked in conscience to say and crie out What shal I doe to be saued I see my debt where shall I get surety I perceiue my nakednesse where shall I be couered I am fallen how shall I be recouered And being touched in their hearts if they fall not into that exclamation then as it is said of Ely his sonnes 1. Sam. 2.25 they obeyed not because the Lord would slay them so for these men to be baked in their sinnes and to see their destruction and not to shunne it and by this meanes to despaire finally is the iust iudgement of God that he may be auenged of their great hypocrisie for mercy offered and refused or set light by doubleth the punishment Euen as in this nation by the blessed preaching of the Gospell Sathan is cast out in the generall profession of the Land if now he labour to creepe in againe by hypocrisie and make vs thinke religion to rest in shewes and consist in ceremonies growing more leane and ilfauoured after we haue deuoured so many yeeres of store and plentie in preaching the word we doe erre in our hearts and do arme our enemie against vs who at his reentrance will bring seuen spirits worse then he did before Luk. 11.25 and will so fortifie his habitation with hypocrisie and other great and monstrous sinnes as there shall be more profannesse in this nation then euer there was before But ye haue receiued the spirit of adoption In this the Apostle proueth that we are the Sonnes of God because we are so adopted in the euerlasting grace of his blessed Sonne And to proue we haue this spirit he doth it by the contrary thus we are deliuered from the spirit of feare and redeemed into such a Christian liberty as we now loue God not for feare but feare him for his loue In this there are two parts to be considered first what this spirit of adoption is secondly the inseparable effect that followeth it namely an assured confidence to come boldly before the Lord euen as children before their parents to craue pardon for our sinnes For the first this spirit is the holy Ghost assuring vs by the word of grace that is the Gospell that the Lord hath auowed vs for his children in that one and best beloued Sonne of his Christ Iesus so that no extremities of this life nor sorrowes of death nor sinne it selfe shall be able to ouer whelme vs. Therefore it is said in the Scriptures that the holy Ghost setteth a seale vpon the heart of his elect Ephes 1.13 and writeth a deed in their consciences which is but a draught of that originall deed which is in heauen in the booke of the Lords gouernment And this is sealed vnto vs by the finger of the spirit to free it from the forgery of Sathan and by this euidence we make our title to the kingdome of heauen â— Cor. 5.5 Also it is called an earnest penie because as in contracts by giuing a penie in earnest the partie is obliged and bound to pay the rest so this being as it were the first fruites of the spirit the Lord doth assure vs that as verily as we haue receiued thus much in hand in this vale of misery so this shall bee a pawne and pledge vnto vs that he will giue vs the rest in the fuâ—â—eâ—â—◠〈◊〉 is glory vnder which assurance we rest and lie down in hope with ioy vnspeakeable And as the first fruits in the law made the whole crop holy so this sparke of the Lords grace being kindled and set on fire in vs doth embolden vs to an expectation of the full enioying of our whole Lord Christ Iesus This testimony oft times is very weake especially when Sathan doth sift and winnow vs as he did Peter Luk. 17.5 so as we had need to pray with the disciples Lord encrease our faith Yet as a prisoner in a darke dungeon seeing but the Sunne at a little grate doth know and beleeue that the Sunne shineth vpon the whole earth so though we be shackled and imprisoned in this flesh as in a dungeon that we are not able to
to reprooue vs no more which is the next steppe to damnation or else our conscience will pursue and follow vs with Hue and Crie as not to leaue vs till wee bee taken for resistance and withstanding of our conscience is a cloud not easily ouerblowen a fire not easily to be quenched and an inditement hardly to be trauersed but our sinnes shall stare vs on the face and crie for vengeance Now if our conscience bee brought asleepe by our custome in sinne either we shall die in this benummednesse and dulnesse of heart a most fearefull signe of reprobation and after death it shall weepe it fill in hell or else if the Lord do shew vs mercy after the sense and feeling of sinne so long discontinued he doth it as it were by the burning feuer of desperation for that is the cure of a Lethargy and doth so presse vs downe vnder the weight and burden of sinne as that horror shall be without and terror within yea wee shall seeme to be cast into the deepe of deepes and euery small sinne shall seeme accompanied with the huge hammer of the Lords wrath to bruise vs in peeces Further obserue as the Lords spirit alone cannot bring vs that heauenly security and blessed assurance of our eternall peace we hope for nor our owne spirits alone cannot do it so it must be the testimonie of both these concurring and meeting together For some are merely morall without religion thinking by a ciuill cariage of themselues to winne the sight of God others haue either a true zeale of a false religion as Paul had before his conuersion Rom. 7.9.10 or else they may be religious in shew hauing a counterfeit zeale of a true religion as the Laodiceans had Reuel 3.15 and yet both these thinke in their conscience they shall be saued when in truth they are as farre from the thing it selfe as they are neere to the conceit of it Another sort there is that deceiue themselues most grossely â—â—â—ken of Prouerb 30.11 There is a generation pure in their owne eies and yet they are not washed from their filthinesse that is from their open and enormous sins So as besides the opinion we must haue of our selues that we stand in Gods fauour wee must shew the seale of the Lord that is his spirit or else there is no sound ioy or any comfortable security that we shall be saued 1. Iohn 5.10 And for our actions euery of which must haue the allowance of our conscience wee must marke that a good intent will not make a good action for they that condemned Christ did it because he made himselfe equall with God Iohn 19.7 Iohn 5.18 which was expresly against the law written and therefore thought they had in this done God high and honorable seruice but Christ crieth Luk. 23.34 Father forgiue them they know not what they doe So Peter when Christ foretelleth of his death had an earnest desire to aduise his master to spare himselfe and therefore Mat. 16.22 he tooke Christ aside rebuked him but Christ vers 23. looking backe with an angry countenance bids him get him behind Sathan as being onely worldly wise and not vnderstanding the things that are of God So as we must know to the performance of a good worke the allowance of the heart and the warrant of the word of God must go together Verse 17. If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him This is inferred by direct consequent to that that went before as vers 13. where the Apostle exhorting to reformation of life doth it by a double contrary so as they insue and follow one another thus They that mortifie the deeds of the flesh are led by the spirit by being thus directed by the spirit they are assured that they are the sons of God by being his sons that they shall haue an inheritance therfore they that liue a holy life must needs be saued And because it might be ouestionable how this title of being Gods children is giuen vnto vs he hath resolued it befoâ—â— vers 15. by a double argument because the Lord in the Goâ—pell doth offer vs such grace as we may come freely and boldly to him as to a father and we stand not now in that terror that was in the deliuery of the Law but we are freed from that bondage The second argument was vers 16. because the spirit doth seale this euidence vnto vs that as our heart doth know what is in vs so doth the spirit also and this spirit doth witnesse that we are children and being children then we be heires which is the scope the Apostle driueth at in this 17. verse When the Apostle saith We are heiâ—â—s of God he setteth down what manner of inheritance it is that we shall haue heereafter not an earthly but a kingdome and a possession of eternity as that the Lord will neuer leaue vs till he hath lifted vs vp to that celestiall place where Christ himselfe sitteth Psal 84.10 It had been great fauor if we might haue been as Dauid speaketh but doore-keepers in the kingdome of heauen nay it might well haue satisfied vs if only our sinnes had beene pardoned or if we had been but the Lords friends or of his acquaintance so as any way hee would haue respected vs considering our rebellion but besides all this to be restored to our former honour nay to haue greater priuiledge then euer Adam had in his first integrity and to be aduanced to the Lords owne throne if all the hearts of men were one heart the full measure of this ioy and the depth of this the Lords loue could not once enter in nor be conceiued And fellow-heires with Christ This is to set forth the certaintie of the place of our inheritance God hath life for he is the fountaine of it but he dwelleth in fire Esay 33.14 and in a place not to be attained vnto therefore the Apostle setteth downe heere heâ—â— we come to it namely in Christ as it is 1. Iohn 5.11 God hath giuen vs eternall life and that life is in the Sonne and by his mediation is conueied to vs. Secondly in that we are fellow-heires with Christ note the excellency of the Lords fauour not only to giue vs life and to place vs with Angels but euen with his owne Sonne Whereby we see that his eare was open to the praier of Christ which he made â—â—ttle before his agony Iohn 17.20 I pray saith he for all that thou hast giuen me that thou wouldest Father 〈◊〉 them with the same loue thou louest me and crowne thâ—â—â— with 〈…〉 glory thou crownest me 〈◊〉 of this ariseth two comfortable priuiledges which the â—â—â—t haâ—e first if wee be heires with Christ in heauen much more are we heires of the transitory blessings of this life and being heires with him wee haue
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
by the same rounds that he did If we suffer with him Not if we suffer with the world whereby vnderstand and learne that all that are afflicted shall not be saued but on the contrary none shall bee saued vnlesse they be afflicted for a man may suffer all the plagues to be deuised on the earth and yet after goe to hell to suffer more Some suffer with the world such as Peter speaketh of 1. Pet. 2.20 that are buffeted for their demerits and misdeeds on whom the Lord doth satisfie part of his iustice in this life These are poore in the â—esh but proud in the spirit for the misery they sustaine can nothing humble them vnlesse perhaps sometime they will weep for curst heart as Esau did when he lost the blessing Gen. 27.38 but they are so hardned in obstinacy as they are past fearing the heauinesse and weight of the Lords displeasure so as there is a worldly affliction that leadeth to death as well as a godly suffering that prepareth the way to life Now againe some suffer with Christ and such be they as suffer either to profit by the Lords afflictions as that they bee sent as chastisements to reclaime them from some sinne past and so they amend or else as preseruatiues against some sinne to come and so they are made more watchfull or els if we suffer for the Gospell because we will not communicate with the world Now though all afflictions ought to be esteemed iust in respect of our infirmities yet sometimes the Lord regardeth not this alone but maketh it more honorable as when we are troubled for the Gospell that we being but vile wormes and but dust and ashes should either with losse of goods which are but lent vs or with our liues which are the Lords doe the Lord of heauen some honour to maintaine his truth against such as doe maligne it that the wicked may see wee striue for a more precious reward then is set before the eies of mortall men Wee shall bee glorified with him Wee would thinke it a small honour for flesh and blood to suffer with Christ for company and to stay there therefore obserue hence by the Apostles speech that wee are not to looke and to fixe our eyes on the beginnings of affliction but to regard the end that patience may haue her full perfection Looke not vpon Lazarus begging at Diues doore but lying in Abrahams bosome Looke not to the beginning of Ioseph Luk. 16.22 who was so farre from his dreame Genes 37.9 that the Sunne and Moone should reuerence him that for two yeeres he was cast where hee could see neither Sunne nor Moone but behold him at the last made ruler ouer all Egypt 1. Sam. 24.1 Looke not vpon Dauid as there was but a step betweene him and death his life was so thirsted after nor as he was abused by Sauls flatterers 1. King 2.2.10 but behold him feated in his royall throne and dying in his bed of honour with his sonne Salomon about him Looke not vpon Christ borne basely after persecuted from Ierusalem when he came to teach encountred and resisted by the proud Pharisees a litle before his death in such an agony as an Angell from heauen was faine to comfort him Luk. 22.43 his doctrine esteemed false his life notoriously sinnefull betraied by his owne Disciple led as a sheepe to the slaughter a man without blemmish and yet as the Prophet Esay speaketh Esay 53.2 Luk. 23.26 a branch arising from a dead stocke carrying a Crosse vnder which he was so distressed as another was faine to ease him going vp to the crosse nailed hand and foote scoffed and reuiled as hee was vpon it crying as if the sea of the Lords wrath had burst foorth vpon him beholding him in this estate and there was neuer any creature so miserable at last caried as a dead man laied in a graue not only dead but three daies vnder the dominion of death so as his Apostles fled and the diuell thought all had beene quiet But afterward behold him raised vp againe ascending to the heauens Mark 16.19 Luk. 24.51 then hee became head of Angels then a dead man by a few fisher-men conquered all the world so as Emperors submitted their â—â—ownes and sought their saluation in 〈◊〉 Crosse of Christ So we must looke vpon the Martyrs who died in their holinesse and were put to death for their holinesse not as hauing reeds in their hands in signe of basenesse and bolts on their feete and stripes on their backes as euill doers but as Renelat 7.9 standing before the throne and before the Lambe with palmes in their hands in token of victory arraied in white robes in signe of innocency and in long robes in signe of statelinesse for these are they saith the spirit of God that came out of tribulation and therefore he that sitteth on the throne will dwell among them We must therefore alwaies bend our thoughts and set our eies not vpon the present affliction which is tedious to the flesh but vpon the end and successe which shall bring spirituall consolation not vpon the crosse which is wearisome but vpon the crowne which is delightsome not vpon the race which is long and crooked but vpon the prize which is weighty and precious not vpon the combat which may be to the blood but vpon the conquest which shall bee certaine and glorious And if we can subdue our affections truely to this meditation all our troubles in the greatest extremity shall seeme light and we shall goe from the whip as the Apostles did with more reioycing then we had before Act. 5.41 because we may be sure our end shall be blessed for if we suffer with him we shall be glorified with him Now for the glory heere spoken of it is not comparable with the sorrow wee sustaine heere for this glory is eternall whereas afflictions are but temporall not possible to bee conceiued in heart nor vttered by speech it is in shew beautifull in sense wonderfull in weight excessiue in measure without bounds in dignity without comparison and in continuance without end â—â—â—â—ea it is such and so great that as one torment in hell shall make a reprobate forget his wordly pleasure so the least taste ye one drop of this glory shall make the heires of God forget all their miseries and for their single and temporary afflictions heere they shall haue double and infinite ioyes in heauen ROM chap. 8. vers 18. verse 18 For I count that the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs. IN this verse the Apostle proceedeth to proue that he set downe before namely that being companions in Christ his sufferings we shall also be copartners with him in the blessed light Hee proueth it can bee no small glory wee shall partake of since it is the very same that Christ himselfe enioyeth alwaies keeping the correspondencie and
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
with Gods saints Heb. 10.35 that they haue done it in this respect as hauing regard to the recompence of reward set before them in a hope that cannot faile Let vs therfore not scrape so greedilie in the earth as the blind moles doe nor wallow our selues in the mire of this world like swine nor root our affections in the things of this life but let vs sigh with desire and wait with patience the generall redemption of the sonnes of God and restitution of the creatures to their first perfection at least let vs look to our owne particular departure out of this life for there is no priuiledge nor protection can come from the court of heauen but depart we must and how soone we know not the Diuell would faine take vs in the lurch and the world will intice vs to deferre the buying of oyle for the keeping of our lampes burning till the Lord do knocke Mat. 25.10 but let vs euer be furnished for the way let our faith hold vs and our hope containe vs within the compasse and assurance of our saluation These be the daies of our pangs and pilgrimage happy shall that day be when we shall be deliuered and when our iourney shall be ended Heere we haue to walke a most tedious and craggy course happy shall that day be when we shall come to our heauenly country Heere wee sight a troublesome though no doubtfull comâ— happy shall that day be when wee shall be crowned as conqâ—â—rors heere we sow with sorrow happy shall â—hat day bee wâ—â—â— we shall reape a plentifull and perpetuall haruest with much â—â—y heere wee are full of wounds and our eies stand full of teares happy shall that day be when our wounds shall be healed and our teares wiped away ROM chap. 8. vers 26.27 verse 26 Likewise also the spirit helpeth our infirmities for wee know not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed verse 27 But he that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God THE Apostle proceedeth to minister consolation in all those afflictions we must passe thorow and sheweth that there is no cause wee should shrinke or faint since we are maintained and supported by a heauenly power against which the gates of hell cannot preuaile for the Lord doth assist vs by the holie Ghost which doth excite and stirre vp in vs gronings that is heauenly praiers which doe reach and pierce the very throne of God which being made according to his will we must needs obtaine whatsoeuer we shall request In the words obserue three things first generally that the â—â—â—ly Ghost doth relieue vs in our infirmities and weaknesse seâ—â—ndly by what meanes he doth it namely when we are low brought by stirring vp in vs such vehement and feruent praiers as cannot proceed from any naturall man nor the power of man but from a power farre aboue man thirdly the powerfull working of these praiers namely that being made according to Gods meaning the Lord must needs shew himselfe exorable and to be intreated and it is not possible they can returne emptie from the throne of grace For the first consider that it were impossible for vs to stand one minute if no other power did sustaine vs but flesh and bloud for euen in the choisest of Gods children faith is verie weake and our hope verie wearie and flesh and bloud through selfe loue desireth ease and doth mone it selfe and is fearefull to see or to suffer the crosse yea Sathan doth buffet vs by our inward infirmities for sinne lieth heauie within vs and this maketh vs to grone outward afflictions make the flesh to smart the world tempteth vs on both hands one way with the peace of the wicked another way with the troubles of the godly alluring vs to the vaine glistering shewes of the one and terrifying vs from the ghastfull and hideous sight of the other So as hauing sinne within vs Sathan without vs and the world about vs all enemies to the peace and rest of our soules euerie houre should we perish were we not supported by the mightie hand of this inuisible spirit and therefore flesh and bloud hath no cause to be proud but ought in trueth to glory in it owne weaknesse because it hath such an helper and so strong an helper and so certaine a helper as is this spirit which is nothing else then the very power of God himselfe as it was said to Paul My grace is sufficient for thee Further in that it is said He helpeth our infirmities obserue that hee doth not free vs fully from them or remooue them fully from vs but hee doeth onely helpe and releeue vs in them And this is that Christ praied for in his bitter agonie Iohn 17.15 I praie vnto thee Father saith hee not that thou wouldest giue them an exemption and freedome from trials but that they may bee so kept from euill as euer they may finde some comfortable deliuerance So in another place Christ saith vnto his Apostles Mat. 9.15 that when the Bridegroome was with them they could not mourne hee sparing them for that time but afterward he saith Hitherto haue yee liued in peace haue ye a sword if not buy one for tribulation shall come and then he said A little while I will be from you that is during the time of my death but I will send a better comforter and then followeth The world shall reioyce but ye shall mourne mourne though ye haue a comforter but not mourne vntill ye haue a comforter which setteth forth the riches of the Lords mercie that prouideth a remedie before we receiue the wound and layeth himselfe as it were in our bosome before he sendeth vs cause of sorrow To this purpose is that Paul speaketh 2. Corinth 4 8 9. we are afflicted on euery side yet not in distresse in doubt but we despaire not persecuted but not forsaken cast downe but perish not because by the same spirit that was in Christ the inward man is renewed daily And this was the answer which Paul himselfe receiued from God being sore buffeted by Sathan 2. Cor. 12.9 Content thy selfe saith the Lord my grace is with thee therefore striue thou and I will helpe thee This also is prefigured in the combat betweene the Angell and Iacob Gen. 32.25 who had his bone in his thigh shrunke but yet would not forsake his hold till he had a blessing So as by this combat we are sure to receiue such a blow as we shall halt all our liues after to this end that we may seeke for Iacobs staffe the blessing of the Lord to strengthen vs. And this was Moses comfort when his hands were faint and wearie in holding of them vp in prayer so that they fell downe Exod. 17.12 then did the spirit of the Lord support
such a maner as they do not profit by it but onely maketh them the more without excuse because they haue seen the light and yet haue loued darknes more then light And if it be asked why this mercy of the Lord hardneth them and not mollifieth them and why the Lord doth not pull them out of the fire it is because he found them corrupt in Adam But if it be asked why they are appointed to damnation here we stop our mouths and haue refuge to no other cause but to the Lords eternall purpose After the same sort doe we faie of saluation for to such as shall be saued he giueth mercy and maketh this mercy to worke vpon their hearts and finding them falne in Adam he raiseth them vp in Christ but why he doth this is not knowne to any but to himselfe Howbeit in this his purpose to saue vs he hath ordained we should find mercy in Christ by the degrees heere set downe by calling by iusufying by glorifying vs and yet to speake properly this fore knowledge 〈◊〉 God is not the cause of any thing for Adam did not fall because God foresaw iâ— but Adam fell therefore God foresaw it For the second point what is meant by this Like to the iâ—age of his son some expound it that shall be made like and conformable to his crosse which is very comfortable though not 〈◊〉 apt and fit for the place it selfe Heb. 2.10 For if the Prince of the Gentiles was consecrated through afflictions if by this meanes the Sonne himselfe learned obedience as it is Heb. 5.8 much more must we not that we shall be afflicted in the same measure or for the same cause that Christ was for he suffered for our soules and felt the smart for our sins yea and sustained the very wrath of God to his extreme anguish and horror Reu. 19.15 2. Tim. 3.12 but thus far we must resemble him that if we wil liue godly we must suffer persecution Howbeit this likenesse conformitie to Christ his image here spoken of must bee vnderstood of his glorie because of the words that follow mentioning the steps and degrees that lead to this glorie he calleth he iustifieth he glorifieth euen as he did his Son for wee are ordained to the same glory Ioh. 17.22 signified by the praier of Christ for his Apostles and al that should beleeue that his father would loue them with the same loue and crowne them with the same glorie he crowned him which is the most ioyfull message that can come to the eare of a Christan hart to be assured we shal hereafter be lifted vp and aduanced far aboue the third heauen For the third point namely that he is the first begotten among brethren consider three things first how he is our brother secondly what priuiledge he hath being eldest thirdly what priuiledge we haue aboue all other creatures by this brotherhood For the first he became our brother by this that the eternal word of God did assume take vpon himself our flesh Ioh. 1.1.2 that we might be his brethren For as to be a Mediator to God for vs he must haue a diuine humanitie and an humane diuinitie so to make vs brethren that we might haue his spirit could not be but by taking our flesh Betweene God and man euer since our first fall there hath bin enmity such and so great as none can see him and liue for Exod. 24.17 it is said that the sight of the glorie of the Lord euen in the mountaine of Sinai was like a consuming fire Esa 33.14 and as the Prophet Esay speaketh Who shall dwell with euerlasting fire This fire therefore must bee quenched and an entrance must be made for vs to the mount of God which is onely in Christ our elder brother howbeit we are become his brethren not by incarnation nor by his humane nature for then the reprobate should bee his brethren as well as wee for hee partaketh of their flesh as well as of ours But as this brother-hood commeth by the flesh in some respect so principallie by being mystically engrafted naturally into his bodie so as we are one flesh with him euen like man and wife Ephes 5.30 who are so tearmed and called in respect of a speciall and sanctified vnion and fellowship that is betweene them otherwise all men and all women are one flesh So then our brother-hood with Christ commeth not by anie grosse coalition or mixture of our natures but by spirituall regeneration as the Apostle to the Hebrewes said He that sanctifieth and they that are sanctified Heb. 2.11 are all one so that we are his brethren not by his flesh simply but because wee are sanctified by his flesh Whereby we learne to reuerence and adore the infinite and euerlasting loue of God toward vs that he would thrust as it were his Sonne out of heauen that he might descend to draw vs thither that he must come downe in such basenesse to be clothed with our nakednesse and to put on our infirmities For the second point which is the priuiledge he hath being eldest obserue that the first begotten vnder the law had two priuiledges first he was the worthiest person secondly he had a double portion As Ruben Gen. 49.3 the eldest of Iacobs sonnes should haue had but that the dignitie of his person was translated to Iuda and the priuiledge of his portion to Ephraim and Manasses This likewise appeareth Deut. 21.17 where it is commanded that the first borne of a mans strength shall haue a double portion for it is his right This then we must allow to Christ who hath two titles giuen him first he is called the first begotten of all creatures Col. 1.15 because he was before anie cerature being from eternitie according to his diuinitie Secondlie he is called the first begotten among the brethren because he was the first in mans nature that God loued after the fall of Adam Heere know that Christ as he is the Sonne-man is the naturall Sonne of God not according to his humanitie but as he is Christ-man for though his humane nature was not taken from God yet as one person being man licèt non ratione humanitatis he is the Sonne of God euen as Mary is said in the Scripture to be the mother of God in respect of the vnion of his person Another priuiledge further Christ hath that hee as sonne of man hath receiued all power from God to iudge the world Ioh. 5.22 The father hath committed all iudgement vnto the Sonne not that his manhood alone shall iudge but Christ God and man shall giue the iudgement euen so wee praie and list vp our hands to the man Christ Iesus not to his man-hood non humanitati sed homini for the humanitie separated from the diuine person of Christ is but a creature Againe Christ as our elder brother is the head of Angels not as God only but as man Heereupon also it is
brethren and the malice of the Iewes in the apprehension and death of Christ were wicked and euill in themselues though God turned their ends contrarie to that they were intended For the last point If he giue him he will with him giue all things obserue that no man can partake of the benefites of Christ but first hee must partake of Christ himselfe and therefore they that holde wee doe in the Sacrament of the Supper onelie partake of the benefits of Christ his death and not of Christ himselfe doe grossely offend for wee doe eate spiritually the verie bodie and doe drinke the very bloud of Christ and by this wee are made partakers of his soule and by consequent of his humanity and by this of his diuinity for they are neuer separated and by this of Christ God and man and by consequent of all his benefits for these benefites be like an c. in the end of a sentence that implieth a necessary addition of many things not expressed and yet must needs be vnderstood as depending vpon the former So that if we haue Christ he commeth not naked nor alone but he bringeth all he hath with him his puritie his obedience his sacrifice his power and whatsoeuer else may make a Christian man perfect Secondly obserue hence that no man can partake of Christ but with him he must likewise partake of all his benefites answerable to that speech of the Euangelist Mat. 6.33 When we haue the kingdome of God other things shall be added for saluation neuer commeth alone And therefore damnable is that opinion that a man may eat Christ really and indeed and yet not partake of his benefits because he doth not eat him effectually for this should argue there is no life in the flesh of Christ contrary to that Ioh. 6.54 He that eateth of the flesh of the sonne of man must needes haue life Thirdly obserue hence that all is gift and no merit and a gift purposed of God to be bestowed before euer we deserued any thing for though we in dutie must labour in the course of mortification yet in vaine doe we wash our selues thinking to be accepted for our cleanlinesse for it is God that giueth the beginning in his Ioue and the increase in his spirit and the end and perfection in his Sonne And therefore he that leaneth to himselfe shall surely fall for if flesh be thy arme and thine owne works the ladder whereby thou thinkest to clime to heauen when thou art passed the ground then shall the rounds breake and thy fall shall be to thy confusion for in the gift of Christ alone we are beloued Vers 33. Who shall laie any thing to the charge of Gods chosen It is God that iustifieth verse 34 Who shall condemne It is Christ which is dâ—â—d yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. The Apostle hath before proued that if any thing should make vs tremble and stand in feare of damnation it should bee one of these two first either the sinfull imperfection of our nature or secondly the ineuitable necessity of affliction Now that we being in Christ the remainder and relikes of that corruption which we shall onely shake off in death cannot make vs subject to the curse of God he hath proued from the first to the seuenteenth verse going before Secondly that the rod of affliction resting on our backs is no argument of the wrathful face of God but onely the chastisement of a Father he proued from the 17. to the end of the 32. vers Hauing proued these two points he now maketh a most comfortable conclusion demanding a question by way of a challenge and doth most confidently himselfe answer it Who can lay any thing to our charge If Sathan shall accuse the brethren Zach. 3.2 whom the Lord notwithstanding will reproue yet who dare condemne and giue sentence against vs since Christ for our sakes is dead secondly is risen thirdly sitteth at the right hand of the Father fourthly and maketh intercession for vs. First for his death how this saueth vs from damnation it is two waies first in respect of the grieuousnesse of his death secondly in respect of the worthinesse of his person that did sustaine and indure it The grieuousnesse of it resteth in these two first that visibly he was nailed to the crosse and there was a separation of soule and body secondly that inuisibly the markes of the wrath of God were vpon his soule he suffering for a time so may torments of hell as euer all the damned shall doe The worthinesse of his person appeareth in this that he was the Son of God by eternall generation who for his obedience and humbling of himselfe in the shape of a seruant to so cursed a death might worthily haue merited the saluation of a thousand worlds So that as death came in by sinne which stingeth a man to damnation and whereby the diuell raigned ouer all so by the death of the sonne of God was death ouercome sinne abolished and the diuell vanquished and as by sinne came in death so by death went out sinne Hereupon we beholding Christ crucified by a liuely faith 1. Cor. 15.21 wee shall be freed from the impoysoned bitings of the old serpent euen as the Israelites were healed of their wounds and stings Ioh. 3.14 Num. 21.9 by looking on the brasen serpent in the wildernesse For the second which is Christ his resurrection we haue this comfort that no sinne is vnsatisfied or vnexpiated since he is deliuered from the power of darknesse and of death vnder which he was kept and still should haue beene kept vntill all our debts had beene paied to the vtmost farthing Heeeupon we beleeue that Christ caried all our sinnes with him into the graue but what became of them afterward we know not nor need not to inquire for he rose without them And this was represented in the scape-goat Leuit. 16.21 who hauing all the sinnes of the people laid vpon him was sent into an vninhabitable place where he was neuer heard of againe set downe to be in the wildernesse by the hand of a man appointed For the third consider two things first what is meant by his sitting at the right hand of his Father secondly what benefites we reape by his sitting there For the first vnderstand it is a translated or borrowed speech for can we thinke that God hath a hand whose power is diffused through all creatures and being an infinite spirit hath no definite place And as heere Christ is said to be sitting so else where he is said to be standing as Act. 7.56 Stephen saw the Sonne of man standing at the right hand of God In which there is also a borrowed speech for we must not thinke he either fitteth or standeth at a certaine place but the phrase is fetched from the custome of great Princes who vse to set them on
their right hand whom they meane to make their equals as Gen. 41.40 Ioseph was set at the right hand of Pharaoh being made ruler ouer all Egypt and 1. King 2.19 Salosom set Bathsheba his mother on the right hand so is it said by Dauid in the Psalmes the Queene fitteth on the right hand of the King So as the meaning is Psal 45. â— that Christ Iesus hath receiued from God the copartnership of soueraigne authority ouer all natures whatsoeuer and as he is man being also the Sonne of â—â—d and our elder brother is aduanced ouer all and hath received a name aboue all so as now the Father ruleth nothing but 〈◊〉 the person of his Sonne Secondly vnderstand that this sitting at Gods right hand though it was due to his humane nature and flesh from the moment of his conception and vniting the flesh to his diuine nature yet it is properly assigned to him after his resurrection or rather after his ascension For hauing in the forme of a seruant performed all obedience then did the Father crowne his obedience with this excellent glory and then was this soueraignty bestowed on him Which must teach vs much more patiently to wait vpon the Lord and not to expect our reward before we set forth or while we be running but when our race is finished and that wee haue borne the heat of the day and haue fought a good fight in the Lord. Thirdly for this his sitting that is the receiuing of his absolute authority though Christ as God neuer receiued it being equall to God much lesse after his ascension yet after his ascension he was in some sort aduanced in his diuine nature for as the Scripture saith The Sonne of God descended meaning thereby abased himselfe Rom. 10.7 and his glorie did not so fully appeare being hidden in the cloud of his infirme flesh yet as the Apostle saith by his rising and ascending was he mightily declared to be the sonne of God and by that was more manifested to be so Rom. 1.4 then he was vpon the earth This also he sheweth himselfe Iob. 17.24 when he praied to be glorified with the same glory he had with his Father from the beginnig not that it should then be bestowed vpon him but then miraculoussy declared to haue had it from eternitie Howbeit this his sitting heere spoken of is properly meant to be exalted in his flesh because this authority is giuen him as Mediator And in this respect Christ may bee said to be greater then himselfe and lesse then himselfe because his flesh is beneath his diuinity and his Godhead farre aboue his humanity And by this power giuen him he is glorified in the Godhead in the manifestation of it in the flesh by abolishing all his infirmities and replenishing his flesh with all maner of graces Colos 2.8 as it is said lâ—â— him dwelt the fulnesse of the Godhead Concerning the second point namely what fruits come tâ—â— vs by this his sitting at Gods right hand they are principally three first we learne by this that he doth inrich his Church generally and euery member particularly with so many graces 〈◊〉 the holy Ghost as shall be necessary to the glory of the head the edification of the whole body and the saluation of euery particular member according as it is set downe Eph. 5.26.27 that this Church might be without spot or wrinkle and without blame Secondly by this his presence with God he doth defend and protect his Church from all enemies whatsoeuer so as the gates of hell shall not preuaile against it And this is our comfort that since all power is giuen him he that hath felt our infirmities hath the tempering of the cup of our afflictions which we may boldlie drinke of and not refuse it no more then he did the bitter cup his Father gaue to him and assure our selues that no tyrants hand can touch vs further then he permits him which shall neuer be aboue our strength for Christ hath power enough to performe it and God hath will enough to doe it And since while he was in his humanity on earth the diuell could not enter into a heard of swine without his licence and permission Math. 8.32 and that as it is said in the Reu. 5.3 he doth so seale the doore as none can enter in vnles he open it what shall we thinke he will doe now being in his glory and at his Fathers elbow And while he was in the flesh being able by the word of his mouth to stay the raging of the sea Mat. 8.26 much more now can he and will he represse the rage and fury of our persecutors when it please him Thirdly he shall sit at the right hand of the father vntill all his children be fully glorified and his enemies destroied which are of two sorts first such as are to be abolished as death secondly or such as perfectly are to be vanquished and yet perpetually to be tormented as the diuel and the damned spirits for to them shall it be a day of horror and of howling Now for the fourth which is his intercession or his making request for vs consider two things first what is meant in that he is said to make petition for vs secondly what benefits redound and arise to vs by these his requests for vs. For the first that he is said to pray for vs it is the exaltation and aduancement of Christ Iesus in the office of his eternall priest-hood whereof there were two parts the one to expiate or offer sacrifice for sinne the other to pray for the people Now Christ was such a Priest as the power of his sacrifice continueth for euer and no more sacrifice is to be offered vp as it is said Heb. 10.12 this man meaning Christ after he had once offered one sacrifice for sinne sitteth for euer at the right hand of God Howbeit the second duty of his Priest-hood which is to pray for vs remaineth still but after an other maner not as he did vpon the earth when he prostrated himselfe to the ground and lifted vp his eies to heauen with trembling of heart and anguish of minde offering vp praiers as Heb. 5.7 with strong cries and teares vnto God being himselfe then but as a seruant to his Father but he exerciseth this office now not by any submission of gesture but by representing and setting before the eyes of his Father his sacrifice fresh and bleeding which turneth his Fathers countenance from our indignities and misdeeds to looke vpon himselfe as Heb. 9.24 He is entred into heauen to appeare now in the sight of God for vs standing there to be beholden For the second namely what benefits we haue by this his intercession and they are three first by this he fulfilleth all the types and figures of the law that heereby he might fully declare vnto vs that he is the euerlasting Priest prefigured by them that were vnder the law as Heb. 10.19 hee is said
to enter into the sanctuary of heauenly places that as Exod. 39.7 Aron had pretious stones in which the names of the children of Israel were written six in euery stone and twelne in his breast in euery one of them a tribe that hee might remember them to God in his praiers so Christ bearing in his breast our selues as precious stones is thereby put in minde to remember vs to his Father though our fathers hauing the veile before them were forbidden to enter into the holiest yet wee through the veile of the flesh of Christ Heb. 10.20 are permitted to come boldly to the face of the most high and holy God The second benefit is that all our praiers be sanctified and doe ascend to the seat of God through his petitions that is through his appearing before his Father they shal be heard of his Father Hereupon Paul faith Rom. 5.2 By him we haue accesse to the throne of grace to offer vp the sweet sacrifices of our selues by Christ who hath made the way for vs let vs therefore approch vnto him with confidence and this is that spoken of in the Reu. 8.3 the Saints poure forth their incense that is their praiers which is giuen to Christ hauing a golden censor that he should put a new incense vpon them vpon the golden altar which is himselfe that they might haue a gracious sauor and a sweet smell in the nostrils of his Father The third benefit of this his intercession is that which we shall neuer fully feele nor perceiue till his last praier be granted he made Ioh. 17.21 that we might be one in God and himselfe that is when we shall haue a full contemplation of the maiestie of God Lastly obserue that Christ shall make this intercession for the Saints till all his enemies be ouercome and all his children arraied in stately and royall garments and then shall his praiers cease for why should he pray any longer when his praier is granted but by this we may see that saluation of soules is no such easie matter as the world imagineth since it requireth this continuall exercise of the Sonne of God to make request for vs and if Christ in loue and compassion doe it for vs much more ought we to doe it for our selues ROM chap. 8. vers 35 36 37. verse 35 Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword verse 36 As it is written for thy sake are we killed all the day long we are counted as sheepe for the slaughter verse 37 Neuerthelesse in all these things we are more then conquerers through him that loued vs. THE Apostle vpon the heauenly and Christian security set downe in the premises inferreth and brings in a most constant and comfortable resolution vpon a stout magnanimity and spirituall courage by him conceiued that is that it is impossible any thing should make vs fall from the fauour of God which is in Christ The reason is this in those things wherein wee are more then conquerers wee cannot be remoued from Gods fauour but in these seuen things heere reckned vp tribulation c. all which are as needles in the flesh and wherein hee comprehendeth all other these being the worst wee are more then conquerers therefore neither anguish famine c. can separate vs from the loue of God As if he should say howeuer it be that men call not in question Gods loue while they liue in peace and enioy the pleasures of this life yet let vs see how far aduersitie may throw and deiect a man from this comfortable security that since Christ sits at the right hand of his father and there shal sit till all his children be fully glorified let vs take the greatest extremities that can light vpon the flesh Tribulations that is any kind of outward trouble or anguish that is such inward perplexity or distresse in soule that we are at our wits end like Lot Gen. 19.8 that must either giue forth his daughters or the Angels to the filthy Sodomites or persecution by famine that is able to breake a brazen wall it breeds such rage in the bones or nakednesse that is that wee bee so impouerished or beggered for the truths sake as we haue nothing to couer nor wherein to hide vs or the sword which is most ghastly for the quicke dispatch it will make all which ioyned together may be reckoned vp for the continuall portion of the church of God both before Christ and after 1. Pet. 4.17 for we need not suppose or imagine that this may come since it is so written Psal 44.22 that men doe nothing but offer vp the godly euery day and the wicked make no more account of them but euen as sheepe to the slaughter And since the comming of Christ the triall must be the greater as Saint Peter speaketh because the spirit is greater so as now iudgement must begin at the house of God But what is the issue and end of al this we are in these extreame calamities more then conquerers so far are we from fainting or falling and the Lord in the middest of these shall either send vs miraculous deliuerance as hee did to Daniel Da. 6.22 when he stopped the mouth of the lion that he could not hurt him or else hee will so qualifie the miseries that shall beare vpon vs with such extraordinary comfort that we would not exchange our aduersitie to ensnare our consciences with conditions in seruing of God and if the worst come that we be giuen vp to death the heauens shall bee open to receiue vs and the Angels shall be readie to carrie vs into the bosome of God Luk. 16.22 and our enemies shall stand astonished to see the courage of our christian soule so willingly embracing death in which is life and out of our bloud shall rise an hundred professors more for the bloud of Martyrs is the seed of the church when we our selues shall triumphantly ascend to the seate of the Almightie For the parts of the text they be these first the Apostle setteth downe a demaund by way of challenge and therefore implieth a person in these words Who shall c. as if he should saie I giue the challenge to the stoutest champion what euer he be whether he be the diuell that liueth in hell or his eldest sonne or all his sons that be on earth otherwise if the person that should accept this challenge were not vnderstood he should more properly haue said What shall separate vs c. Secondly he interposeth and bringeth in a testimonie out of the 44. Psalme to shew that he doth not put it by supposition that these troubles may come or may not come but that of all other the church of God is not likely but sure to sustaine them in the ineuitable necessity of Gods decree as if we that be heires of the couenant were created for nothing else Thirdly
hauing described the necessitie of these miseries that shall befall the elect the demand or question is most triumphantly answered when he saith In all these we are more them conquerors For the first which is the demaund it selfe it cannot be made plainer onely in the words To be separate from the loue of Christ we must not vnderstand it actiuely but passiuely not of the loue wherewith we loue Christ but of that loue wherewith wee are beloued of God in Christ For though our loue to Christ is so substantially rooted in our hearts as that it is Cant. 8.6 strong as death which ouercometh all things hard as the graue that swalloweth vp all things like the flame of God that whole flouds of water cannot quench yea such as we will not depart with for any money and such and so great as it is true that nothing thing can separate vs from the loue of Christ yet this is to be taken and vnderstood of the loue of Christ to vs as appeareth by the end of the 37. Luk. 22.60 2. Tim. 4.10 2. Tim. 2.13 and 39. verses So as if it were possible we should forget Christ or renounce him as Peter did or forsake him as Demas did yet he cannot forget vs for he is faithfull that hath promised For the second which is the testimonie out of Psal 44.22 that we that are Christians do as verily looke for these miseries as we do for the rising of the Sunne the Prophet setting it down as an absolute purpose of God not to bee preuented nor auorded and not onely permitting it as a thing which may and may not come In which words consider two points first what is the cause in Gods sight why the world afflicteth the Church secondly in what grieuous sort it is afflicted For the first the cause is set downe in these words for they names sake that is because thou opposest thy selfe against Anrichrist and dost not fall downe nor bow to Baal nor dost not fashion thy selfe after the world in swallowing vp their iolities and delights Wherein obserue that true Christians are not only subiect to common miseries as those that beare the face of fleshly Adam but to some peculiar calamities that neuer disquiet the wicked and this onely as they beare the image of that heauenly Adam Christ Iesus from which the world is exempted euen as the chaffe and the wheate they both feele the flaile but the chaffe is free from the milstone from the fanne and from the ouen for of these onely doth the wheate taste and happy is he that is ground fit for the Lords table for though the chaffe feele not the bitternesse of the mill nor the heare of the ouen yet marke what becommeth of it Hark 9.50 it is like vnsauorie salt good for nothing but to be cast foorth and is either troden vnder feete or caried away with the winde and so vanisheth in the aire Such is the case and estate of the wicked for when they are separated as tares from the corne either the Lord treads vpon them in his wrath or burneth them in his displeasure or bloweth them from his presence like the stubble Secondly obserue where it is said We are killed for thy names sake that though God doth neuer chastise any man vniustly because hee may haue occasion enough to afflict him for his owne corruption whereby he may be humbled yet heerein appeareth his infinite wisedome that hee maketh the cause of our sufferings to be more honorable bearing this title and superscription for the name of God the puritie of religion and because we will not communicate with the world in their superstitious deuotions So as the Lord changeth the nature of the chastisement and imputeth it as borne for none of our wickednesse but for the glorious profession of the Gospell the wicked not punishing in vs our sinnes but Gods graces for if we would partake with them in their lusts we might goe free For if Balaam would curse the people hee might soone rise to promotion Numb 22.37 and if Michaiah would please the king in his Prophesie hee need not befed with the bread of affliction 1. King 22.27 and if the three children would worship Nabuchadnezzars Image they might easily escape the fornace Dan. 3.12 but we must keepe our standing and not shrinke a foorâ— from the foolishnesse of the Gospell what stormes soeuer may arise for it is no more then as if Christ should borrow our lines for a time to do him credit withall which shall bee mightily rewarded Thirdly in that it is said killed for thy names sake there ariseth this consolation that forasmuch as our suffrings are ioyned with Gods glorie and are brought vpon vs for Gods glorie we may be sure they shall haue a good issue and shall end well for as he tendreth his owne glorie so will hee also tender vs. We thinke it strange that the wicked haue such a swinge in their delights and that wee hang downe our heads Yea Danid complaineth that seeing the prosperitie of the wicked he had almost in his haste accused God of partialitie but Paul 2. Thes Psal 73.13 1.5.6 prooueth that it is impossible since we that are thus tossed and vexed as it were in the whirlepoole of sorrowes are better then the world and in higher account with God but that there shall come a day when rest shall be giuen to our soules and vengeance powred into the bosomes of persecutors For there cannot be a truth more certainly to be beleeued then this that since we doe suffer at their hands who are woorse then our selues it is a sure token that there shall come a reuelation of Gods iudgement wherein the iron rod of the Lords wrath shall bruise them soule and bodie when wee shall be caried vp with S. Paul into the third heauen and with Lazarus into Abrahams bosome 2. Cor. 12.4 Luk. 16.23 and when the vengeance of the Lord shall pursue our enemies driuing them from his presence and from the glorie of his power 2. Thes 1.9 Fourthly in that it is said for thy names sake obserue that it is not the suffering of euery phanaticall or phantasticall spirit that shall be taken for the Lords truth for there may be such forcible illusions as men may giue their bodies to the fire or neckes to the halter for the supposed truth of Poperie then their suffering is as a seale set to a wrong instrument but it must bee in a true zeale of a true cause for the death doth not iustifie the cause to be good but the cause iustifieth the death to be holie and religious For Paul 1. Tim. 1.13 was a zealous persecutor when he was a blasphemer and yet though the did God good seruice but when God receiued him to mercie then hee forsooke and disclaimed the righteousnesse of workes So that if our sufferings be for God we must lay our foundation onely in Christ crucified harbouring and maintaining a pure
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
it were not possible but they should be rauished with expectation after it there being at euery gate an Angell standing to let in Gods children and to keepe out the fearefull and vnbeleeuers adulterers and vngodly persons Againe heere learne that the creatures waiting with vs and hauing as it were the same affection we haue to be vnchained of corruption and at the libertie of the sonnes of God they belong only to vs that are his children and are sanctified for our vse through prayer and thanksgiuing for as through vs they fell so through vs they shall be restored and therefore wait both with vs and on vs in the meane time and the wicked are but vsurpers ouer them snatching them against their willes and abusing of them to their lusts as the voluptuous Iewes did who feeding vpon that was none of theirs while the meate Psal 78.31 was yet in their mouths the wrath of the Lord Numb 11.33 was kindled and consumed them and euen so at length shall the wicked be chased out of the world Iob. 18.18 and for his theft in rauening vpon that is none of his as God himselfe saith Iob 39.13 he shall be shaken out of the corners of the earth for that they enioy is none of theirs but belongeth as truly to vs as a man accounteth that his owne which he getteth by his honest labour and in that they abound more with them heere then Gods children to whom of right they appertaine it is certaine the glory of Gods elect shall be the greater in heauen for the want of the creatures heere on earth and the more the wicked enioy heere the greater shall their torments be in hell for that is Luk. 16.25 the obiection of Abraham to stop the course of Diues his petition who was in torment Remember saith he thou hadst thy pleasure in thy life and therefore for thy pleasure thou art tormented in thy death for God sendeth not all his plagues at once vpon the wicked but suffereth him to haue his seeking that he may be satiate with his owne way and that desiring Prouerb 12 12. the net of euils he may be heereafter tied and ensnared with the cords of his owne sinne Againe obserue hence for the conclusion of this point that all the creatures in heauen and earth do serue for the furthering of our saluation and are readie and willing to do vs good except the diuell and those that shall be damned for we know the red sea ranne backe and became dry land for the passage of the Israelites Exod. 14.21 The bitter waters Exod. 15.25 were made sweet by the casting in of a tree to stanch their thirst The riuer Iordan returned backward Psal 114.3 till the people of God were passed ouer Water came foorth of the stonie rocke Exod. 17.6 that the Israelites might drinke according as they desired The Sunne stood still in the middest of heauen and hasted not to goe downe for a whole day Iosh 10.13 at the prayer of Ioshua At the prayer of Hezekiah Esay 38.8 the Sunne went 10. degrees backward contrary to the course of nature The small quaÌ„titie of meale oyle which the widow of Zareptah had through the word spoken by Eliah 1. Kings 17.16 wasted not till the Lord sent raine vpon the earth The waters being twice smitten with the cloke of Eliah 2. Kings 2.8.14 diuided themselues twice this way and that way for the passage ouer both of Eliah and Elisha The waters of Iericho 2. Kings 2.21 by the sprinckling of a little salt at the spring head were healed of the Lord for the good of his seruants that death come no more thereof The furnace Dan. 3.23 though it was heat seuen times more then it was wont to be had no power so much as to scortch the garments of the three children that would not obey the kings commaundement in a matter of Idolatry neither had the Lions Dan. 6.12 though rauenous in themselues any mouthes to open against Daniel that made his prayers to God notwithstanding it was against the decree of Darius the king and so much sollicited by his malitious and idolatrous nobles Since then the creatures of God are thus readie to hide and smother their strength where they may hurt vs to open and enlarge their power when they may defend vs and since the Angels of God Psal 91.11 watch ouer vs in our wayes let nothing make vs so foolish since we runne well but to hold on for the tyrants rage can not last but the wrath of God is a soft consuming fire and let vs venter our bodies which are but dust for the saluation of our soules which are the Lords 1. THESS chap. 5. vers 19.20 verse 19 Quench not the spirit verse 20 Despise not prophesying THe words themselues yeeld two points to be considered first a commandement or an exhortation equall to a commaundement secondly the meanes how this commandement may be best obeyed and the exhortation most fruitfully receiued The commaundement is Quench not the spirit the meanes to performe this is Despise not prophesying that is the wise and found interpretation of the Scriptures by them whose lippes preserue knowledge and whose feet are shod with the Gospell of peace for so prophesying is to be taken for an application of the word and a teaching to edification In the first obserue forasmuch as nothing can be quenched but fire why this Metaphor or borrowed speech is vsed of the Apostle to expresse the Spirit by fire The like phrase and speech is vsed Mat. 3.11 when the seruant baptizing his master lest it should seeme a disparagement and debasing of him doth protest in great humilitie that he did it but with water but there came one after him that should baptize them with the holy Ghost and with fire that is with the supernaturall power of the holy Ghost as it were fire And in Iohn 7.38 the spirit is resembled to water meaning thereby that who so is not cleansed of the holy Ghost as with water cannot be saued Now the spirit is compared to fire in respect of the foure properties that bee in fire first the nature of â—â—re is to consume any matter that is combustible or may be burned euen so the holy Ghost is sent into vs to wast and consume all the lusts of our flesh as selfe-loue pride of life and whatsoeuer else exalteth it selfe aboue the purity and simplicity of the Gospell Secondly fire doth refine euery thing that can be purified euen so the holy Ghost doth change and refine our affections and purgeth vs from that drosse and filth of the earth that cleaueth so neare to vs and hangeth so fast vpon vs and keepeth vs still in the fornace of affliction till we come to that perfection of eternall blessednesse that the flesh dying the spirit may liue in the day of the Lord. Thirdly fire doth relieue by warmth all those subiects that be capable of life and those that be benummed it comforteth and reuiueth
them that be halfe dead through cold euen so the holy Ghost not onely warmeth him that is benummed in his soule but quickeneth him that is starke dead in pleasures and other corruptions of the world and doth kindle in him a holy zeale to the Lords truth and raiseth him vp to the hope of eternall life being before though hee seemed to liue through the dulnesse and obstupefaction of his flesh drouping or rather dead in sinne Fourthly fire giueth light to them that before sat in darknesse and sheweth them the way how to walke so the holy Gost doth enlighten our iudgments and vnderstandings that we may be able to discerne and desire to thirst after that acceptable will of the Lord vnto saluation Secondly consider since the holy Ghost cannot be quenched but where he is how the Apostle writing to the whole Church of Thessalonica assumeth and taketh it as granted that they all had this spirit and this ought to be the generall iudgement of all men so long as a people conforme themselues to the outward obedience and sound of the Gospell to presume and hope the best of all For no doubt many in this Church were accompted Saints which were detestable hypocrites yet in respect of this mingling of the seede and tares together the Apostle medleth not with them leauing that to the last iudgement but signeth them all with this excellent badge of hauing the spirit for so ought it to be vnlesse their sinnes be enormous and notorious and that they sinne and offend with so high a hand as that they refuse the censure of the Church and to be thereby reformed for then they are vtterly to bee cut off and separate from the rest of the Saints And this intermingling of hypocrites and the elect together in the visible church maketh that oftentimes the Apostle in a generall stile disswadeth and dehorteth all from that which can be verified in the wicked onely as when he saith Heb. 3.12 Take heed none of you be so vnfaithfull as to fall from the grace of the liuing God which is true onely in the hypocrite and so doth hee sometimes generally exhort to that which is true onely in the elect as when he saith to the Philippians Worke fourth your saluation with feare and trembling Phil. 2.12 for all the Ministers of God must know that there will alwaies be one Iudas among the Disciples Mat. 26.22 whom Christ onely could discouer but for them that cannot see the heart they must offer the cup of grace to all for the tares cannot be seuered from the wheat till that great day of separation come when then the Lord by his Angels shall cut vs all downe and shall binde the tares in bundles by themselues to be cast from the Lords floore into perpetuall tormenting flaming fire Againe learne since the spirit must not be quenched that it followeth of necessity euery one of Gods children must haue it and think it so far from shame as they must esteeme it to be their onely victory and crowne that they do enioy it For first by this spirit there is made a distinction and differnce betweene vs and the reprobate and it is like the bloud Exod. 12.22 that was stricken vpon the doore tops which shall make the Lord to passe ouer vs and not to suffer the destroier to come neare vs when he goeth to smite the Egyptians and as Paul saith 2. Cor. 13.5 The spirit of God is in vs all except we be reprobates Secondly from this spirit we receiue direction whereby to guide the steps and actions of our life that we snarle not at the Ministers like dogs nor runne after the world like Demas 2. Tim. 4.10 Thirdly in this spirit we reape such comfort as all the lightsome pleasures of this life are but as shadowes and all the burdensome profit of this life of no value in respect of that ioy wee take to be transformed into the image of the sonne of God wherby the slanderous speeches and impious and sacrilegious scurrility of some is notably condemned who in scorne and derision doe call such as are fearefull to offend and doe tremble and quake at the name of sinne men of the spirit Puritanes precise and such like they themselues shrinking vp sinne in a narrow scantling as if none offended but they that lie in the goale But what is he that hauing a waspe about him will stay till he be stung and not auoide it at the first buzzing What is he when he hath roome inough that will ride vpon the edge of a pit and venture his falling Nay 1. Thes 5.22 it must be the wisedome of the Saints of God to flie as far from sinne as can be and as the Apostle saith to shun all apparence of euill and we must not be fraighted from the rule of conscience nor from walking in a strait course of religion by any such prophane and vngodly mouthes which carry the poison of Aspes vpon their tongues and the gall of bitternesse within their hearts and let them know that in this state wherein they stand they are as surelie the diuels as the diuell is not Gods for in whomsoeuer this spirit of God dwelleth not and worketh not that man shall assuredly be damned Now this exhortation not to quench the spirit is very weighty for by this the Apostle teacheth insinuateth of the feareful declinations of some that haue begun in the spirit and haue ended in the flesh that haee saluted Christ in the market place and yet neuer entertained him in their houses For that the spirit may be quenched Mat. 25.3 Mark 4.4 is proued by the fiue virgines that had their lamps but wanted oile and by the parable of the foure sorts of graine whereof only one shall be saued for therby is manifest that the Gospell may be receiued with ioy yea it may take root to grow vp to a stalke and from a stalke to a blade yea from a blade to an eare and yet shall neuer ripen but when it is gone so farre shall either be burned vp by the heat of persecution or choked by the thornes of this life and shall neuer come to perfection Againe that parable which carieth with it a reall truth of the spirit which being cast out of a man walketh in dry places for so much is Sathan cast out as wee are enlightned in our iudgements Luk. 11.24 but when he returnes he finds it more garnished then before that is after he hath once refused and troden vnder foote that light of knowledge which he had hee is possessed with such darknesse as hee is wholly left a prey for Sathan It is also proued that the spirit may be quenched by plaine places of Scripture as that of Ezechiel 18.24 the man that liueth in righteousnesse a long time after falling away shall bee iudged in his vnrighteousnesse and 2. Peter 2.22 the dogge is returned to his vomire and the sow that was washed
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 time from vanitie and walke worthy of that calling wherein God hath set vs. Thirdly if Satan cannot blow out the fire of the Lords spirit in vs by this but that wee resolue in our hearts to doe some good if we will needes doe it he perswades no to doe it by and by but to pawse vpon the matter and to procrastinate and defer it by this reason We may as well do it another time as now But wee must labour the contrary vnlesse wee will suppresse the power and soundnesse of the spirit for if we be not apt to day we shall be lesse apt to morrow and it is good to take the time while it is offered for we know not whether our life shall passe this present occasion Christ commeth not to thee at all times and therfore if he knocke now and we let him not in though hereafter we pine away with the desire of hauing him wee shall not get him according to that speech of the Prophet Esay 55.6 Seeke the Lord while he may be found and call vpon him while he is nigh for though he suffereth long yet will he not be mocked Therefore in doing good we must resemble and be like those that hauing earnest businesse as soone as they wake in the morning start out of their beds to auoide and shake off their sluggishnesse and say not as the stothfull doe Prou. 6.10 Yet a little sleepe yet a little slumber c. for when we are mooued and resolued to performe any good thing we may not grieue the spirit by deferring it but we must do it presently like Abraham Genes 18.6 who made haste and ran in to prepare meat and entertainment for the Angels for we must not looke vpon the clouds if we will sow nor gather the winds if we will reape nor defer good motions and actions if we will receiue comfort by them Fourthly the spirit is quenched by this If Saâ—han cannot make thee lust against good nor spend thy time 〈◊〉 trifles and to no good purpose nor to deferre the good thou hast resolued to doe by some by-thought that hee shall suggest if thou wilt needes do it then he striueth to make thee doe it languishingly droopingly and coldly and thereupon perhaps thou makest a few praiers but when thou findest the comfort not so great as thou wouldest or as thou hast felt at other times then thou breakest off and euery good exercise though 〈◊〉 bee short seemeth tedious vnto thee But the spirit must labour the cleane contrary as to do good things so to doe them seriously for the worke of the Lord must not bee done negligently Though therefore thou findest thy selfe vndisposed to holy exercises yet striue by continuance in them if it be possible to make the spirit easie and though at first thou feelest great difficultie in praying yet resolue to continue in it some long time in ripping vp thy sinnes by praier and if at the last by often strife thou canst come to pray with ease and to feele the sweetnesse of the Lords mercy comforting thee in thy perplexed thoughts and in thy weake petitions it is a notable signe of thine election Lastly Sathan would quench the spirit by this if we will not bee worse he would make vs not to be better nor to goe forward in religion We will all graunt that we must professe the Gospell now since Sathan cannot weane vs from this opinion hee laboureth to keepe vs at a scantling in this porfession but it is certaine hee that goeth not forward in the porfession of the truth goeth backeward Hast thou not more zeale now then thou haddest when the Gospell was first brought thee then feare lest the spirit bee much quenched Wouldest thou haue a man stand at a stay till he come to his full stature or one halfe cured to send away the Physition or eat and not be nourished or spend of thy stocke and not increase it And why shouldest thou not bee as wise in the spirit as in these things Wouldest thou haue the Israelites make league with the Canaanites Deut. 7.16 No they must not cease till they haue cast them all out of the land And so if thou bee at league with any sinne it hindereth thy growth in religion and if thou come not to a full and perfect age in Christ thou canst not bee saued Thou must know though thou hast thy lampe burning yet the oile wasteth with flaming and if thou haue not oile to supply thy want thy light will goe out and thy selfe shalt sit in darkenesse Yet so farre hath this policy of Sathan preuailed that many who in King Edward and Queene Maries daies were zealous for the Lord are now frozen in their dregges and they that before heard the ioyfull message of saluation with singular comfort and could not haue their thirst staled but by the waters of wisedome are now by this long peace growne secure and waxen neither hot nor cold Of these men to say no worse they are right Laodiceans against whom the wisedome of the holy Ghost long since pronounced a fearefull doome that the Lord would spue them out of his mouth for shall Christ who is his Fathers counseller while he was in the flesh increase in wisdome Luk. 2.52 and shall we who are as blind as Beetles thinke it enough for vs to retaine the rudiments and first principles of religion and not to wax strong and able in the truth of God Nay certaine it is if we continue children in vnderstanding and do not grow from loue to patience 1. Cor. 14.20 2. Pet. 1.5 6. from patience to temperance from one grace of God to another if wee increase not I do not meane in peeuish and preposterous zeale but in sound substantiall zeale and from being fed with milke to desire strong meat it shall be as lothsome for the Lord to take vs that be thus decayed in our soules and which from good substantiall Christians are falne to bee most miserable beggerly banke-rupts as for a man to receiue againe into his stomacke that he hath once gorged vp As Satan therefore laboureth to quench this spirit by our coldnesse in religion and by standing at a stay in Christianity so let the spirit of God in vs striue for the contrary Reu. 22.11 that he that is righteous may bee more righteous and that wee may increase in faith and bee daily set on fire with the zeale of Gods truth for we may not bee worse than the ground which by the raine is made more fruitefull not then the herbes which by the Sunne are made more flourishing Heere some will say he that is once faithfull and whom the Lord hath once sealed that man cannot haue the spirit taken from him therefore though the operation and working of the spirit be for a time hindered and interrupted yet it shall bee restored againe because the Lord hath promised that whom hee loueth he will alwaies loue It is true that
if any fall with Dauid he may and shall rise againe with Dauid if hee pertaine to God but then hee must earnestly and soundly repent as Dauid did and to come to a true and serious confession of thy sinne indeed it shall be the hardest worke and cost thee dearer then euer any thing did Againe who would be so foolish to make of a particular and rare example a generall ground as to fall with Dauid for company to rise with him for company and because thou feest one sore wounded with a dagger to be cured to desire to be stricken with the same dagger to be healed with that man for company Nay if any hath falne from that grace he hath once receiued let him pray that he may rise againe but let him know that being falne if he had all the hearts in the world and could shed fountaines of teares he should finde them all too little and insufficient to lament soundly so as the Lord would come againe to comfort him Lastly heere may bee doubted since the spirit must not be quenched and that as hath bene taught before it must be maintained or else it will decay whether it be in vs to nourish this spirit as well as to quench it To this wee answer with Paul Philipp 2.12.13 Make an end of your saluation with feare and trembling for it is God that worketh in you both the will and the deed euen of his good pleasure so as we must feare but we must also worke And this spirit cannot be idle in vs so as wee must not stand gaping looking that the Lord should fill vs with his graces but wee must worke because the Lord worketh vpon vs. So then the Lord doth all meerely of his grace But heere is humilitie and diligence commended to vs and therefore doeth the Lord by his Ministers exhort vs to good workes to make vs more circumspect and chearefull in doing them for the holy Ghost worketh not absolutely and simply in vs but vouchsafeth meanes it selfe being the chiefe efficient to prepare the mind to receiue that grace to which wee are exhorted euen as wee all liue by Gods prouidence yet not without bread And as the safetie of a childs riding standeth in the fast holding of the father yet the words of the father to bid him hold fast maketh the childe more warie euen so exhortation maketh vs more warie in auoiding sinne for we are not dead stones but liuing instruments and therefore as we performe liuely actions of the bodie so must we haue spirituall operations of the minde the fruite and benefit whereof is discerned by the power and strength of the holy Ghost who worketh both in vs and by vs. Now for the second point which is the meanes how the commandement of not quenching the spirit may be best obeyed It is by making much of the Word and the Preachers thereof for by prophesie is meant such as haue the word of exhortation in their mouthes and of whom it is said Esa 59.21 The spirit that I put into their mouthes shall neuer depart from thee nor thy seede Whereby wee learne that as the spirit is giuen by the word preached so is it also maintained by the word preached and as there is no light without the Sunne no fructifying of the earth without the windowes of heauen be open nor no lampe burning without oile so is there no faith begun and continued without we be established in the word of grace Now if we finde sometimes no heart in the word but that it is irksome to the eare and vnpleasant to the sound let vs not therefore refuse the meanes and exclude our selues from hearing for oftentimes a stomacke is gotten by eating and though the spirit be quenched in vs in this grace yet let vs come where this grace is offered and though we heare not sometimes with such a rellish as we would and ought to doe yet let vs pray that our hearing may doe vs some good and that by hearing our stomacke may come againe And if we heare often and forget it yet let vs do that in this kinde of sicknesse which we doe in the distemper of our naturall bodies eat the oftner if wee eat much and cannot retaine it to digest it so if we cannot remember what we heare let vs heare the oftner because our memories are so weake so as if there be any preaching not neglecting our callings let vs partake of that foode and the Lord may in mercie so much blesse our diligence as we may by one Sermon learne so much as may comfort vs in the houre of death Lastly as in generall diseases of the bodie as in an ague all parts are weake but principally the stomacke yet it receiueth a medicine and the disease it selfe prouoketh vs to that so if Satan haue weakened thy stomacke so much as thou hast no list to heare the word let this dulnesse be so farre from discouraging thee as that it make thee lust and desire the more after it For as Paul said to the Centurion Act. 27.31 Except these abide in the ship yee cannot be safe when they of themselues would needs haue gone foorth and yet Paul had the absolute promise before that himselfe and his whole companie should be safe but this was conditionall if they obeyed the meanes that is if they abode in the ship Euen so they that despise the meanes of hearing refuse the mercie of reforming their liues and of mollifying their hearts whether they refuse of rashnesse as heare or heare not it is all one or of distrust as though I heare it will do me no good for assuredly except we heare as often as wee can we cannot maintaine this spirit and going out of this ship that is departing from the word preached it is not possible to be saued TITVS chap. 2. vers 11 12. verse 11 For that grace of God which bringeth saluation vnto all men hath appeared verse 12 And teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world THE Apostle in the 9. and 10. verses going before did exhort seruants that were professors to shew themselues obedient to their masters according to the flesh in all things without offence to God and chargeth them that though they be in a base low degree yet they should labour to adorne the doctrine of Christ Now in the 11. verse he addeth a forcible reason to his former exhortation because that grace that is the doctrine of the Gospell which c. hath appeared to all men that is to all conditions of men that it might instruct them to lay aside prophannesse concupiscence of the eies all things that sauour of the world and to liue iustly toward men and religiously toward God waiting for the glorie to be reuealed The words diuide themselues into two parts the first commendeth the excellencie of the teacher which doth instruct vs namely the
he must sauour of death which cannot be proued by this The wisedome of the flesh is enmitie to God but he that is borne of God cannot be Gods enemy on the other side hee that walketh in the wisedome of the flesh obeieth not the law of God and by consequent saith the Apostle cannot but sinne Whereupon it followeth that they that liue after the inclination of the heart of man cannot please God and so cannot bee saued now hee that is in Christ cannot but please God because he cannot but performe his will Another reason that being a true Christian a man cannot but amend his life is taken out of Rom. 6.5 Whosoeuer is made partaker of Christ is made partaker of the death of Christ then is he dead to sinne proued thus Christ by his death deserued not onely remission of our sinnes but also to haue the holy Ghost in those that bee his to mortifie their sinne and this spirit cannot bee idle but worketh and his worke is to dâ—â—troy oâ—â—â—nemie that is sinne Lastly it is proued thus Whosoeuer is in Christ hath the spirit of Christ he that hath this spirit liueth in the spirit for the life of the spirituall man is the Lord Iesus euen as the life of the bodie is the soule and hee that hath a soule must needs breath and walking Galat. 5.24 in the spirit hee cannot fulfill the lustes of the flesh for the flesh and the spirit bee contrary And vers 24. it is said They that are Christs haue crucified the flesh with the affections thereof and who these bee appeareth 1. Peter 4.2 such as suffer in the flesh and these be they that cease from sinne Now then for thee to say thou art flesh and blood is not a shelter pleadable when thou art reprehended for sinne for he that is a good Christian cannot but forbeare it and if thou art all flesh and blood then hast thou not the spirit of God which is proued 1. Corinth 6.16 Do you not know how he that coupleth himselfe with a harlot is one flesh with her and hee that is one flesh with a harlot cannot bee one spirit with Christ Iesus Euen so for wrath toward thy brother thou saiest thou canst not loue him Consider that if the Lord should iudge thee out of thine owne mouth thou couldest not bee saued Thou wilt say the iniury is so great as no man can put it vp but hee that is more then a man can doe it and if thou beest all man Christ Iesus will neuer put vp thy name among the Saints Looke 1. Ioh. 5.3 Hee that is borne againe counteth all the commandements of God light so as if thou be of God it is an easie matter to forgiue the brother If he repent not of the wrong done vnto thee leaue the vengeance to God Rom. 12.20 and heape thou coles of fire on his head and if he do repent and seeke reconcilement it is the easier to forget it and flesh and blood doth pity the case of the suppliant For the third point which is the way how to assure our selues to be the sons of God wee must learne that there is no so certaine a marke to discerne a man to be of God as holinesse of life not but that Gods children may fall most grieuously and blemish their profession most foully but that if Sathan happe to blindfold them that they goe astray yet with the lost sonne they will returne with double sorrow and vnfold to their shame their owne sinne Example wâ—â—ere â—f wee haue in Dauid who though he was ingaged to the Lord by his many benefites that tooke him from the sheepe-hooke and gâ—â—e him a Scepter that by his protection had made him escape the snares of his enemies and by his mercy had freed him from many tribulations yet did he fall into great vncleannesse euen the sinne of adulterie 2. Sam. 11.4.5.6.7 which by the law of God deserued depriuation of this humane life When he had done this hee glauered and flattered with the womans husband and bad him goe home to refresh himselfe with his wife seeking thereby to father the bastard on him When this succeeded not he thought to make him drunke that he might thereby bee more irritable to lust and so to haue gone to his wife And though Vriah answered hee could not doe it because the Arke of the Lord was in the field which had not Dauid beene desperatly sicke in his soule how could he haue beene so forgetfull of the Lord as to haue dealt so with him that was no Iew but a conuert to religion heereby to make the name of the Lord euill spoken of Yet when this preuailed not hee went further and vnto adultery hee added murther that hee might make his sinne knowen and his vnholy life to appeare both to God and man and carry as the greefe of it in his heart so the shame of it in his fore-head And in this hee wrought worse then Iesabel for hee made Vriah the instrument and messenger of the letters for his owne execution yea hee sent them to Ioab who had himselfe beene a murtherer which might harden his heart in that sinne seeing Dauid that was the King not onely a fauourer but the cause of such bloody actions And after what manner should this be done namely that hee should fall by the sword of the vncircumcised a most ignominious and shamefull and grieuous death for so Christian a Gentleman and that hee should so murder him as to colour the grieuousnesse of his fault not hee alone but many other should die innocent and that hee should continue senslesse in this sinnefull course by the space of a yeere yet when it pleased God to cure his disease of hypocrisie and to cleare his eyes that hee saw not his sinne but his chaine of sinnes beâ—â—â—â—â—im then he calleth himselfe not a man of blood but of bloâ—â—â— â—nd then â—is conscience is open to grieue for it and then with his teares he washeth away his vncleannesse and wallâ—â—â—â—â—s a man cleansed and purged from his filthinesse So as if aâ—y bee a whoore let her remember the teares of Mary Mâ—gâ—alene if a persecuter of the Saints let him repent with Paâ—â— Luk. 7.38 Gal. 1.15 Mat. 26.75 if a murtherer let him soundly confesse his sinne with Dauid and if he be Apostasied weepe with Peter for these be the workes of righteousnesse whereby they are knowen to be of God And seeing others deliuered from the pit wee must learne as Dauid saith Psal 56.3 to feare and to trust so as wee must alwaies feare to fall into the sinne before being fallen we can trust to bee deliuered for this is one part of the righteousnesse of Gods children to tremble at the sight of sinne and then shall wee neuer swallow it without remorse Secondly from hence learne that a man may know in what state another man is If I see thee a despiser of religion a profaner of the Sabbath a butcher to the poore and an vncleane liuer what shall I beleeue thee to be but the child of the diuell for this may I know by thy fruites Why but loue biddeth you hope the best 1. Cor. 13.7 and beleeue the best True it is loue biddeth me beleeue all things but not a sow to bee cleane wallowing in the mire or a dogge not to bee filthy that is regorging vp his stomacke Mar. 6.44 or that grapes can grow vpon brambles or that mercy can bee found in the heart of an vsurer or that thornes may bee touched and will not pricke For as loue bids mee not to determine too soone so not to bee abused too late and God bids me looke vpon the tree to iudge of the fruite I may say thou art in the state of damnation for by thy snarling I know thee to bee a dogge Mat. 7.6 and I see thy heart through thy hands but whether thou shalt be finally damned I leaue thee there for the Lord may haue mercy on thee vpon thy repentance I may come to the tree and say heere is no fruite or here is small fruit or heere is bad fruit but I cannot say Neuer fruit grow on thee heereafter as Christ did Mark. 11.13 And it is not the commers to Sermons but the doers of Sermons
when they came to their iournies end set downe by fiue circumstances First that they went when they were resolued Secondly that the starre appeareth againe and goeth before them Thirdly that it stands vpon the particular place where the babe lay Fourthly their exceeding ioy Fiftly how comming thither they find the babe in a base place yet they are not discouraged but reuerence him and giue him gifts For the first it is shewed that they went alone not one with them though this was the King specially borne for the saluation of the Iewes Wherein wee may admire their ingratitude and the impiety of the Scribes that pointed the way to others and yet vouchsafed not themselues to goe one foot to enquire after Christ Thus may Preachers be as Mercuriales statui set vp aâ— directors of others shewing the way to heauen and yet goe themselues to hell Perhaps they feared the cruelty of the king that if they should haue beene caried with an affection of seeing him it might haue cost them their liues or at least their honours Though it were so yet doth it not excuse their vngodlinesse to preferre the feare of a King that could but kill the body and touch the goods Mark 8.36 before the feare of the great King of the heauens that can destroy both body and soule For though the disciples and Apostles Act. 4.18 bee commanded that they should teach no more in the name of Iesus yet if the burden of the Lord be vpon them they may not but speake vers 20. the things which they haue seene and heard And though Micaiaâ— the Prophet 1. King 22.13 doe know what message will please the King yet though he be smitten on the cheeke and cast into prison hee must deliuer the counsell of the Lord. For as Saint Paul saith Gal. 1.10 If in these things I should please meâ— I were not the seruant of Christ. In that none of the people accompanied these Wise-men obserue their dulnesse and Atheisme that they all stay at home and yet they kept an outward shew and deuotion in seruing God and offered sacrifices which vnlesse they knew that they praefigured the death of Christ what made they of their temple but a butchers shambles Yet by their idlenesse that they would not steppe one foot to see him is perceiued that of the Messias spiritually they knew nothing Which is likewise to be feared of vs in these daies that we onely rest our selues within the reach of the Gospell for that it hath brought vs peace which peace hath purchased for vs profit and promotion but if the state might stand in quiet though Christ were banished from vs or if we might gaine more by Diana of Ephesus Act. 19.24 then by the God of Israel it is to bee doubted Christ might lodge long enough at Bethlem before we would goe to visit him Further obserue if these Wise-men had not left Herod to his canuassing of the matter the Scribes to their speculation the people to their trades if they had respected the example of the mighty or of the learned or considered the danger that it was a matter of treason if it had so beene taken they had not had this glory and honour to haue seene the Messias but they are glad to goe alone though they would be desirous to haue company Whereby we learne that to embrace religion and to ioyne our selues with the congregation of the Saints it is good in going if wee can get company for the greater blessing fals vpon a multitude howbeit we must haue this resolution to go what danger soeuer may befall and not to stay vntill others goe for thou shalt neuer see the Lord Iesus if thou stay till all Hierusalem doe goe with thee to Bethlem These Wise-men might haue said with themselues Wherefore should we goe see him since his owne people will not as Iudas asked Christ Ioh. â— 22 Why doest thou shew thy selfe to vs and not to the world but they take no occasion of stay but are resolute to goe alone Now if these heathen men were so earnest as to admit of nothing which might hinder them from beholding Christ in the flesh how much more ought wee to bee eager to heare Christ in his word and to see him in the Sacrament The Queene of Saba shall rise vp in iudgement against vs that came so farre to heare the wisdome of Salomon 1. Kings 10.1 and yet as Christ speaketh Mat. 12.42 a greater then Salomon is heere yet are we negligent in attending the voice of God Now for the second circumstance namely that the starre went before them consider the wonderfull wisdome of God that he doeth so qualifie and moderate the trials and afflictions of his seruants that euen to the greatest temptations if they mistrust not he giueth a most blessed issue for it might haue stricken these men with a strange astonishment and driuen them into great perplexity that they being of speciall reputation in their country and comming this tedious iourney and hauing such colde entertainment both in the Kings court and of the meaner people and hauing lost their direction the starre being vanished these things might greatly haue dismaied them not to haue gone any further yet they proceeding forward in their obedience the light that was quenched was againe of the Lord reuiued and with this they were comforted greatly seeing the resolution of the Priests concurring with the dumbe message of the starre Wherein also marke that the starre guided them to the particular place where the babe lay for if they had come to Bethlem it is likely none there knew it Christ his birth being a thing not dreamt of and he being a babe vnregarded and so much the more because he comes of the house of Dauid And if they had enquired of wicked men for such a thing they would but haue scorned them or else sought to haue intrapped them if of good men they had indangered themselues by discrying it Therfore not to need any helpe the Lord from heauen pointeth out the place vnto them wherin for our further instruction learne that God in euery good purpose doth goe before vs by his grace to make vs willing Phil. 2.13 as Saint Paul speaketh and with the same grace doth follow vs and confirme vs in the first worke that we shall neuer wash our hands in vaine but that as we are by his direction come to Ierusalem to seeke after Christ so wee shall by the same direction go strait to Bethlem where we shall see him as Dauid saith Psalm 25.12 They that feare the Lord shall know how to choose the right way For their reioycing at the sight of the starre appearing againe it implieth they were strangely discomforted at the losse of it Where note that if the Lord doe at any time quench the light of his spirit in vs or change the pleasure and eclipse the ioy of his countenance if sometimes wee cannot apply to our soules the sweet