till it hath brought vs downe to the desperation of hell Thus we haue passed the generalls of this reasoning In reasoning there is first the to descend now vnto the particulars wee shall first meet with the proposition which is the first part of reasoning wherein wee doe propound and beare witnesse vnto that truth which is made knowne vnto vs. 1 Proposition Whence I offer this point to be considered that In our selues there is a witnesse which will propound the truth according to knowledge From hence is it that Paul ioyneth these two together to wit the knowledge of God and the knowledge of our owne hearts 1. Cor. 2.11 No man knoweth what is in man saue God and the spirit that is the conscience From this witnessing power Dauid saith Psal 51.3 My sinne is euer before me and the brethren of Ioseph were compelled to vtter this speech Wee verily sinned against our brother Gen. 42.21 in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs. Yea and God himselfe implying this power vnto Kain Gen. 4. saith Sinne lieth at the doore Sinne lieth at the doore What is that We ordinarily looke vnto one of these three senses either the punishment of sinne is at hand for amongst the Hebrew sinne is taken for the punishment of sinne as Christ is said To be sinne for vs 2 Cor. 5.21 or else thy sinne is not secret for thou shalt be no more able to conceale it than that which doth lie at the doore in euery ones view or else the conscience of thy sinne shall forthwith fly vpon thee because the witnessings and twinges of the conscience doe ineuitably follow sinne But if wee take all these three together they make one intire sense as if God should say Kain thou canst not so hide thy sinne from mee but that it will inwardly fret and gnaw vpon thy conscience and outwardly draw speedie vengeance But more fully to open this witnessing power of conscience I would consider foure points First Whether wee in our courses can lie hid from our consciences I answer for a time wee may both through the weaknesse of nature when the naturall conscience doth not take notice of sinne Acts 15. as when the Gentiles accounted fornication a thing indifferent when the people of Calicute and Narsinga doe without regret worship the deuill when we walke in the waies of our Fathers whether good or bad without checke and the like as also by the iust iudgement of God when he doth giue vs ouer for our sins to hardnesse of heart and to a cauterized conscience as the Gentiles Rom. 1. who because they did not glorifie God with their naturall knowledge were giuen ouer to vnnaturall sinnes Yet wee shall not alwaies sleepe thus securely it will looke vpon vs with a witnesse and speake so loud in our eares that we shall see a map of our miseries as Theodoricus did the face of Symachus whom he had murthered in a fish-head on his table and shall make vs leaue behinde vs such a desperate will when wee die as English Hubertus did who had beene a couetous oppressor I yeeld my goods to the King my bodie to the graue my soule to the deuill The second point is this to consider seeing we cannot lie hid from our consciences what conscience doth witnesse I answer It witnesseth both our sins and our righteousnesse As for our sinnes this is that ancient officer of God whereby he doth reproue vs and set our sinnes in order before vs. If wee sinne in our thoughts Psal 50.21 conscience taketh notice of it for as we will say for our owne cleering In my conscience I did not so much as thinke it so Paul said of the Gentiles their thoughts accused or excused them Rom. 2. yea and those that are come from the knowledge of conscience to the feeling of it can with griefe tell that conscience doth thus If we sin in our wills and affections conscience taketh notice of it As Paul saith Rom. 9.1 My conscience beareth mee witnesse by the Holy Ghost that I haue great heauinesse for you So on the contrary if his will and affections had not beene carried the right way his conscience would haue beene vpon the backe of him for it as we see in his reluctâ—tion betweene the flesh and the spirit Rom. 7.15 I allow not that which I doe yea what I hate that I doe If we sinne in our words conscience presently heareth therefore Solomon obseruing it saith Take no heed to all words for oftentimes thine owne heart knowes that thou hast also cursed others If we sinne in our actions conscience will not ouerpasse them It told Iudas that hee had sinned in betraying innocent bloud and makes infinite complainâ—s and conâ—essions in all sorts of people at some times or other Seâ—ondly as for oâ—r righteousnesse conscience doth witnesse our sonship as the Apostle saith Rom. 8.16 The spirit of Goâ— beareth witnesse with our spirit that wee are the children of God as also our new obedience and holinesse For this wâ— see plaine in the example of Paul Heb. 13.18 2 Cor. 1.12 Act. 23.1 whose conscience told hiâ— That hee was willing in all things to liue honestly that in simplicitie and godly purenesse he had his conuersation in the world and that in all good conscience he serued God In the third place if it be demanded how the conscience doth witnesse I answer that you that feele it know and from my feeling I expresse it thus The vnderstanding is the spy to informe from that light which it doth receiue either from Nature or from the Word of God the Memorie is the recorder of the court within for all the passages of mans life we cannot in this kinde learne the art of forgetfulnesse for though wee may seeme to forget it for a time as the sonnes of Iacob did the selling of Ioseph yet in day of affliction houre of death and day of iudgement our reckonings will be bleeding new and then this diuine power doth take a view of our whole liues and from that office which God hath giuen it witnesse truly and bring to passe all our doings as in the sight and presence of God If now in the fourth place you will aske me Why the conscience doth in these reasonings as a witnesse propound the truth I answer In two respects First In respect of God that God may bee manifested to be a iust God in his proceedings There aâ—e many secret sinnes which no man in the world can witnesse for which if God should proceed against vs he might seeme vniust To the end therefore that God might be cleered in the day of vengeance hee hath set a witnesse within our selues which will not lie Secondly In respect of our selues because it might be of excellent vse through the whole course of our
eternall wrath Ezek. 36.31 Marke the words of the Prophet Yee shall remember your wickednesse and your deeds which were not good and shall iudge your selues worthy to haue beene destroyed for your iniquities and abhominations Thus the Prodigall iudged himselfe not worthy to be called his fathers sonne Luk. 15.19 Most of vs iudge our selues better than we are because we compare our selues with our selues and with them that are worse some iudge themselues worse than they are as some few poore afflicted soules who being ouer-borne with the violence of temptation cannot see themselues in Christ but in the Law but we must passe righteous iudgement and that without repeale Fiftly we must execute sinne and to this end we must doe three things First wee must make a crosse for it by crossing and thwarting all the slights and fetches of sinne whereby it would gaine vpon vs. And this must be by caring and speedy paines-taking in our soules both after the pardon of sinne 2 Coâ— 7.11 and after power against it by apologie or clearing of our selues and vomiting the poyson of sin vp by hearty confession so soone as it is committed by indignation in renouncing all friendship with sinne and being angry with our selues that we should be such varlets as to commit it by fearing lest we should fall into it againe by desiring spirituall communion and fellowship with God in Christ in the vse of such meanes as God hath appointed for our strengthning by Zeale burning vp and consuming all fleshly loue and desire after sinne and all sluggishnesse to the practise of contrary graces by reuenge depriuing it of that which doth maintaine it that is not onely the lusts of pleasure and profit but the garment spotted by the flesh together with all occasions which may either draw on sinne or incourage it to be the more bold or take new hold vpon vs as excesse in our Christian libertie either in the vse of our meats drinks or cloathing Of these parts is the crosse of sinne excellently framed to bring it vnto death Secondly wee must number sinne amongst theeues before wee will execute it Wee vse not to execute any but those which are malefactors to this end therefore wee must account sinne so and reckon it to be as odious as may bee For thus wee shall both keepe our selues from danger when the very thought of the greatnesse of it doth affright vs as also we shall manifest our hatred of sinne when all the rhetoricke and eloquence we haue is little enough to set out the deformitie of it Thirdly for the executing of sinne wee must die with Christ for by faith we must set our selues in his roome and feele so neere an vnion betwixt him and vs that his death may really be ours and wee virtually die in him Then shall we haue our iust plea against all allurements to sinne How shall we that are dead to sinne liue yet therein Rom. 6.2 We cannot and be in Christ too for he that hath suffered in the flesh saith Peter hath ceased from sin 1 Pet. 4.1 2. that he hence-forward should liue as much time as remaineth in the flesh not after the lusts of men but after the will of God Thus deare Christians haue I taught you what wee must doe against sinne that sinne may die which because it cannot be without our passion and suffering therefore in the second place consider what wee must suffer for the death of sinne My hope and desire is that as your soules haue gone along with me hitherto so they shall still hold out vnwearied in such sauing points of diuinitie We must suffer for the death of sinne some things that goe before it some things that come with it and some things that doe follow after it First yee know that ordinarily sicknesse goeth before death so we must be sicke of sinne As a man that is stomack-sicke can haue no ease till the humors be abated one way or other so must it be betweene vs and sinne till sinne be abated Looke vpon Dauid 〈…〉 and you shall see that his bones were troubled his soule was vexed his heart fainted his eies were dimmed his bed was washed his couch was watered and all because he knew his iniquities and his sinne was euer before him Pâ—â—l â—1 â— When Dauid was thus sicke of sinne there was hope that the graue should be digged for it ere long meane while the spirit within him compelled him to goe to the Physitian of his soule and say O Lord heale mee for my bones are vexed And againe O Lord deliuer my soule that the bones which thou hast broken may reioâ—ce Secondly yee know that two things come with death namely decay of senses and pangs of death so these two things also we must suffer for the death of sin Our sense of sinne must decay our eies must feebly behold the obiects by which â—inne is nourished See â—y Sâ—râ—on vpon Gal. â— â— We must turne them away from beholding vanitie with pleasure our eares must not endure to heare of it as I haue said before Our senses abused are the Deuils cinque-ports both to let out that wickednesse which is bred in our hearts Mâ—â—â—m 〈◊〉 〈…〉 and to let in that which by the aduersarie is sowed in the field of Gods creatures when therefore we doe challenge them from the Deuill Iâ—b 31.1 and sense them for Gods vses as Iob when he made a couenant with his eyes and Dauid when hee would hearken what the Lord will say and the like then doe â—hey decay and perish from sinne and from vncleannesse Againe we must finde to the griefe and vâ—xâ—tion of our naturall estate that our sinnes doe struggle and striue as for life and are vnwilling to die The Deuill finding his kingdome in sinne to be diminished must then or neuer bestirre himselfe as a she Lion robbeâ— of her whelpes We know by common experience that the birth of a childe naturall cannot be without paine so neither can the birth of the new man that hid man of the Heart Was it not a paine to the Israelites to be called out of Aegypt and in the wildernesse to be fitted for fellowship with God by thunderings lightnings earthquakes and the like It is no lesse to all Gods Sonnes whom he calleth out of the Aegypt of sin whereof Pharaohs Aegypt was but a type and shadow Therefore was Dauid cast into the deepe Psal 130.1 out of which hee called vnto God and when Ionas was of a prodigall to become a conuert he cried vnto God out of the belly of hell Ionas 2.2 Thirdly yee know that two things also follow after death to wit coldnesse and putrâ—faction euen so these two things also we must suffer for the death of sinne for first sinne must be cold in vs Before it was as it were our life bloud in our account without which we could not liue If euer we shewed any
Christ The dead shall heare the voice of God and shall arise Both which places doe speake of a gracious arising from sinne As therefore the holy Ghost saith All must first die and then comes the resurrection to iudgement So all must first die to sinne or they shall neuer arise to liue godlily Sometimes againe it is called a Quickning Psal 119.25 as when Dauid saith Quicken me according to thy Word As therefore the Apostle saith 1 Cor. 15. O foole that which thou sowest is not quickned except it die So neither are our soules quickned except they thus die Secondly if we respect the malice of sinne it is such a deadly aduersarie that we cannot be deliuered from death in sinne but by the death of sinne if we doe not kill sin sinne will kill vs. As AZahel pursued Abner like a swift Roe so doth sinne vs euen vnto the graue and will neuer giue vs rest till it be quite vanquished in the perfect mortification of the bodie against the day of the Resurrection As therefore wee doe desire that grace may liue so wee must striue that this deadly enemie of grace may die Vse 1 We hauing thus considered the truth of this point may deriue from it both matter of doctrine and matter of exhortation As for doctrine it learneth vs that there must be a thorow change in all the children of God before they can be termed gracious Iohn 11. As when Lazarus who stunke in his graue was raised from death to life there was a thorow change in him a change in his parts essentiall and a change in his parts integrall in which respect a man might well haue said here is not the same man euen so is it with euerie one of vs when God makes vs gracious which change that we doe not conceiue to be substantiall we must marke as we are often taught that as there are three things to be considered in an instrument the bodie the strings and the harmonie wrought by the skill of the player So in man there is the bodie and soule the faculties and the worke of them Now touching this change the bodie soule and faculties remaining intire the change is made in the last when discord thorow the whole man is changed into concord and anomie in all the powers of man into conformitie to Gods will For this cause sanctification may be compared vnto our sense of touching If of blinde wee are made seeing there is a change but in the eye if of deafe wee are made hearing there is a change but in the eare if our smelling be restored there is a change but in the nose if our tasting be brought to vs againe there is a change but in the pallat but if our feeling be lost and restored there is a change in the whole bodie So is it with this spirituall Resurrection and quickning which worketh a change in the powers of the whole bodie and soule in putting them ouer to Gods vse There must be a new vnderstanding quickned to know Gods will a new heart quickned to incline vnto it and imbrace it new bodily instruments quickned to be weapons of righteousnesse vnto holinesse yea and the whole man 2 Cor. 5.17 or a new man or a new creation both in the whole soule and bodie and spirit to be kept blamelesse vntill the comming of our Lord Iesus 1 Thess 5.23 Thus in the first place let vs take notice of this point that so we entring into our selues and viewing the whole man may discerne by a change or no change whether we are sanctified and quickned yea or no. Vse 2 Secondly this point serueth also to exhort euery one of vs to a conscionable care to trie whether we haue life in vs yea or no. If we liue we can say as the father of his prodigall sonne This my sonne was dead and is aliue So I was dead yea I am dead vnto sinne and am aliue Wee haue no more assurance that we are aliue than we haue certaintie that we are dead If England and Ireland lay claime to one peece of ground the triall must be this Put a snake into it if it liues it belongs to England if it dieth it is Irish ground Right so if there be a controuersie betweene God and the Deuill whose possession man shall be the triall shall be thus Put the Serpent sinne into him if it liue he is the Deuils if it pine away and die he is part of Gods heritage Will you inquire then how we shall know whether sin die in vs yea or no I answer as a man may know whether another be dead vnto nature by the antecedent of death to wit sicknesse by the concomitants of death namely the decay of senses and pangs of death and by the consequents which are coldnesse and putrefaction So answerably we may know whether we are dead vnto sinne these three waies First by this antecedent which goeth before it namely See these three more largely in my Sermon on 2 Cor. 5.17 if we be sicke of sinne If as a man surcharged with grosse humours is neuer at ease till he haue abated them by vomit or purge so we oppressed with our sinnes can haue no rest in our soules till wee haue discouered sinne to our selues by examination opened it to God by confession executed reuenge vpon it by godly sorrow and purged it by faith in Christ then sinne is in a good degree to death Secondly by these two concomitants which goe with it First the sense of sinne must decay If therefore our eyes doe feebly behold vanitie and not with that vigour and content as before if our eares cannot endure to heare of it if we flie from the garment spotted of the flesh as from a Serpent if we finde no rellish and sauour in it but with an honest heart can say to it as to an vnprofitable thing Get thee hence then are wee in a second degree in the death of sinne But if secondly wee are come to the pangs of this death and doe finde that our sins through our lothnesse to forsake them haue striued and struggled as for life haue disturbed the peace of our soules haue sadded the flesh as those that mourne for the death of their friends haue comforted the spirit as those that reioyce at the death of enemies and so haue made the paines of the new birth the greater then are we a degree further in the death vnto sinne Thirdly we shall know it by these consequents which follow vpon it to wit coldnesse and putrefaction If therefore the heat of sinne be ouer Esay â— and the spirit of burning doe by degrees take possession of the place to consume it and if it rot and stinke in our account and make vs a burthen to our selues so long as it retaineth liuelihood in any corner of our bodies or soules then this is a fourth degree in the death of sinne and that which may assure vs of
the soule than the soule is to help it selfe without the liuing seeds of faith foregoing and fore-planted in the new creation of our hearts Thirdly we learne from hence also that so long as we are without faith our bodies are but as it were our dead soules graues 2 Cor. 5.1 If the bodies of Gods children are an earthly house or a house of mud walls as well as others then the bodies of naturall men cannot but be loathsome graues And what should dead men doe with other dwellings or why should we thinke other of dead mens habitations For doe but marke First the soule doth annoy the good with many loathsome smels of sinne and damps of iniquitie as out of a graue As God doth as it were smell a sauour of rest in the exercises of faith in Iesus Christ and a sweet perfume in the faithfull prayers of his children so doe the soules of the godly also and as sinnes make many stinks in the nosthrils of God so likewise in the nosthrils of good men Againe the faiâ—hlesse soule as if it were pent vp in a graue hath no freedome nor elbow-roome in the bodie to exercise it selfe either in naturall or spirituall things In naturall things it cannot giue a power of growing sense or reason at its pleasure for how many dwarfish dumbe deafe and foolish men and women are there in the world how is it with all of vs who can neither adde one cubit to our stature nor mâ—ke one haire either blacke or white In spirituâ—ll things wee are dead as I haue said Lastly as a graue doth make that bodie that is put into it to rot and turnes it for the most part into its owne common nature so the bodie if God doe not worke by the miracle of faith and sustaine vs by vertue of the couenant will more corrupt and make the blinde soule more earthly sensuall and deuillish For as hee that cannot worke but by a bad instrument will be brought so out of square that custome will breed another nature neuer to bring forth better fruits so the soule being tied vnto the bodie as to its proper instrument it not being eleuated by the spirit of faith through custome and long continuance is brought to rot in bodily exercises and earthly things Seeing therefore that our bodies are graues for our naturall dead soules oh that all of vs might take notice of it All I say both good and bad that the good might be weary of the world seeing their whole life is but a liuing in Golgotha among dead mens graues and skuls that the bad might content themselues with a meane graue except they had more hope of a comfortable resurrection That dead man were but possessed with Deuils who hauing no hope of a ioyfull resurrection should spend all his time in dressing vp and adorning his graue so are all dead men in sinne who hauing no hope of the fauour of God and of Christs dwelling in their hearts by faith doe yet spend all their time in prouision for the graue of their bodie the very throat whereof is an open sepulchre venting the stinke of their rotten hearts Vse 2 Secondly for practise we learne from hence how to carry our selues to our vnconuerted friends to wit as those who pitty them and pray for them and vse all meanes for a holy resurrection Hast thou a husband a wife a childe or any friend or enemie that hath not faith Pitty them mourne ouer them as Christ ouer dead Lazarus and as thou wouldst mourne ouer thy dead friend Pray to the liuing God that he would quicken them And as in the time of Christs being vpon the earth they either brought their dead corps to Christ or besought him to come to them so let vs deale with our faithlesse friends that is let vs seeke by all meanes to bring them to Christ in the word and prayer to see if yet Christ will meet them in his owne ordinances to raise them out of their stinking graues of sinne Oh that we would neuer forget to deale thus with those to whom we stand neerest in relation that so at the length custome if not conscience may preuaile with vs to doe it vnto others especially considering as I said before that it is full of discontent and misery to spend our daies among dead mens tombes Come we now from this miserable estate of ours by nature to our estate by grace Touching which the first point which the Text offereth to be considered is this That we haue communion and fellowship in the suffering and death of Christ. This is plaine from the words of the Apostle I am crucified with Christ which cannot be but by vertue of our communion with him It is true that if wee consider Christ as an indiuiduall person and vs as particular branches of another stocke we haue no fellowship with him For whereas fellowship betwixt disioyned persons may arise either by working the same worke in kinde which another doth Operando as in Corporations brethren of the same Trade or by a co-working and partnership in the same worke Cooperando as when two men are conuersant in one and the selfe-same businesse Consâ—ntiendo or else by consenting to the act of another man as when Dauid had fellowship in the murther of Vriah whereas I say wee may be thought to haue fellowship with Christ one of these three waies yet we neither being actually crucified nor crucified with Christ nor consenting to his crucifying for vs we cannot be said to haue fellowship with him Neuerthelesse if we do consider Christ as the head of his Church and vs as the members of his bodie if wee doe consider him as set apart sealed of God the Father to be a surety for vs and vs the parties to whom he is giuen and for whom bound our communion and fellowship standeth firme with him Now that we may the better conceiue it we must know that we haue fellowship with Christ in three things First in his Natures for the Sonne of God is made partaker of the humane nature that hee might make vs partakers of the diuine nature He became the sonne of man that we might become the sonnes of God 2 Pet. â—â— Wee wanted sonship God could not giue vs that which he had not therefore the Sonne of God alone tooke the nature of the sonnes of men that he might restore vs to the dignitie of the sonnes of God Secondly we haue fellowship with Christ in his goods for wee hauing nothing else that may be truly said to be ours hee takes our cursed ragges of sinne vpon him and hath communicated vs the riches of his glory Thus saith the Apostle God hath made Christ sinne for vs to wit 2 Cor. 5.21 by imputation and is made vnto vs wisdome righteousnesse 1 Cor. 1.30 sanctification and redemption Thirdly we haue fellowship with him in his estates His honourable estate is ours for wee are
ignorance was ineuitable as also because they practised according to that Christian knowledge which then was attainable and sinned not wilfully as we doe against that glorious light which God doth now offer in the ministerie of his most holy word Thirdly considering that our fore-fathers acts are no sufficient warrant for vs wee notwithstanding our reuerence vnto them dare not sweare to their sayings and admit of a blinde imitation of their actions without triall but with a holy anger against that cursed apostasie which misled our deare predecessors and brought them to some acts of superstition we bring them to the touchstone of Gods word and wherein he will haue vs leaue them we follow God and humbly thanke him for that reuelation wherein he will giue vs leaue to goe with them we cheerefully follow them blessing the same God who made them such faithfull guides Thus I feare I haue beene too long in striuing to root out the conceits of noueltie and vnnaturalnesse in those truths which our writings will present vnto you But hauing so good proofe of both your loues vnto me I doubt not but either of you and both of you will spare so much time as may afford diligent reading and obseruation of what is written As for the Writer yee may haue a more complementall not a more heartie well-willer As for the subiect of my writing as Terentius a noble Captaine in daies of old when he saw his petition which he put vp for the Christians to be torne in peeces by the Emperor gathered vp the tottered shreds and said I seeke neither houses nor lands gold nor gaine but a Church So haue I wholly aimed at Conscience and a Church the Church of God amongst vs. What shall I now say To you Sir as Occham said to the Emperour in another case and kinde when he was vexed with the Popes ambition Tu me defende gladio ego te defendam verbo Defend me with your sword and I will defend and second you by the Word the Spirits sword To you Madame as Paul to the Hebrewes Pray for vs Hebr. 13.18 for we are assured that we haue a good conscience in all things willing to liue honestly To you both liue to your selues liue to yours liue to the Church of God amongst vs. So shall hee with more cheare put vp your suits to God who alreadie is much and desires to be more bound vnto your Worships and shall rest Your faithfull Shepherd to vse in any thing within the compasse of his office ROBERT ABBOT TO THOSE CHRISTIAN Readers of whose reading I am well assured euen to my deare and louing Parishioners of Cranebrooke in Kent THE GOD of peace that brought againe from the dead our Lord Iesus Heb. 13.20 21. the great Shepherd of the sheepe through the bloud of the euerlasting Couenant make you all perfect in all good workes to doe his will working in you that which is pleasant in his sight through Iesus Christ our Lord. Though I cannot say with Paul to the Galathians I beare you record that if it had beene possible Gal. 4.15 yee would haue plucked out your owne eyes and haue giuen them me Yet out of a taste of the singular loue and respect which yee haue had vnto me for my workes sake 1 Thess 5.13 I can with good conscience greet you as the same Apostle doth the Philippians My brethren beloued and lonâ—ed for my ioy Phil 4.1 and my crowne and doe beseech you to continue in the Lord yee beloued Yee see that in publishing these Sermons I doe offer my selfe vnto publike censures In so good a cause I only desire to be found faithful 1 Cor. 4.2 3. and then I care little to be iudged by mans iudgement I know that some of the things which I write of are commonly knowne 2 Pet. 1.12 13 14 15. yet I will not be vnmindfull to put you in remembrance of what yee haue knowledge and of that truth wherein yee are alreadie established And though I cannot say that the time is at hand that I must lay downe this my Tabernacle yet I thinke it meet so long as am in it to stirre you vp yea and to endeuour that you may haue in remembrance the secret of the Gospell euen after my departure 1 Tim. 3.16 For I haue not followed deceiueable fables but the mysterie of godlinesse which may helpe you with or hold you out a right hand of fellowship to keepe out sinne and Antichrist I haue no dominion ouer your faith 2 Cor. 1.24 yet am I vnder God a helper of your ioy Gal. 3.7 In which respect yee haue runne well and yee doe well in that in my weake but by Gods fauour willing Ministery yee haue and doe take heed vnto the most sure word of the Prophets 2 Pet. 1.19 as vnto a light that shineth in a darke place Iames 1.21 and as to that good word of God which is able to saue your soules 2 Thess 1.11 12 And I desire to pray alwaies for you that our God may make you worthy of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God 1 Thess 2.19 20 For what is my hope or ioy or crowne of reioycing Are not euen ye in the presence of our Lord Iesus at his comming Yea yee are my glory and ioy And therefore because one desire of mine is to keepe out sinne I will pray againe for you Ephes 3.14 Vers 16. and bow my knees vnto the Father of our Lord Iesus Christ That he would grant you according to the riches of his glory that yee may be strengthned by his Spirit in the inner man Vers 17. That Christ may dwell in your hearts by faith Oh how vnwillingly should I say of you with the Apostle Gal. 4.11 1 Cor. 6.15.19 I am in feare of you lest I haue bestowed on you labour in vaine Know yee not that your bodies are the temples of the holy Ghost in you and the members of Christ Phil. 2.1 2. If therefore there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any compassion and mercie fulfill my ioy In thinking vpon and doing whatsoeuer things are true Philip. 4.8 whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report or if there be any other vertue I know that in times past yee were foolish Titus 3.3 disobedient deceiued seruing the lusts and diuers pleasures liuing in maliciousnesse and enuy hatefull and hating one another But it is sufficient yea too too much for you 1 Pet. 4.3 that ye haue spent the time past of your liues after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttony drinkings and in abominable securitie Now therefore dearely beloued 1
Pet. 2.11 12. abstaine from fleshly lusts which fight against the soule and haue your conuersations honest amongst the wicked both that they who speake euill of you as of euill doers may glorifie God in the day of their visitations and also that you may assure your selues that you are in Christ by being new creatures 2 Cor. 5.17 2 Thess 2.7 Dearely beloued Antichrist also and his mystery of iniquitie hath alreadie wrought euen from the Apostles times and is so farre growne past his height that his raging time is come because his time is but short Therefore Beware of dogs Phil. 3.2 beware of euill workers For there are false teachers which priuily 2 Pet. 2.1 Marke 8.15 with many false glosses bring in damnable heresies But take heed and beware of the leauen of the Pharisies Matth. 7.16 By their fruits ye shall know them 1 Tim. 4.1.3 They forbid mariage and meats by the doctrine of deuils and serue not the Lord Iesus Rom. 16.18 but their owne bellies and with faire speech and flattering deceiue the hearts of the simple They despise gouernment 2 Pet. 2.10 and feare not to speake euill of them that are in dignitie They haue hearts exercised with couetousnesse Vers 14. Vers 16. eyes full of adultery tongues that speake swelling words and boast of high matters They are brute beasts lead with sensualitie Vers 12. and made to be taken at the last and destroyed 2 Pet. 3.17 18. But beware lest yee be plucked away with the errour of the wicked and fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord Iesus Christ Finally brethren 2 Cor. 13.11 fare yee well be of one minde and liue in peace Gal. 5.15 If ye bite and deuoure one another take heed lest ye be deuoured one of another All which that it may the better be effected Gal. 4.19 my little children of whom I haue trauelled in birth Heb. 13.17 for whose growth I shal trauell I beseech you obey me still who haue the ouersight of you in the Lord and submit your selues for I desire to watch for your soules as one that must giue accounts that I may doe it with ioy and not with griefe for that will be vnprofitable for you Now because my hearts desire is Rom. 10.1 that you may be saued and that to this end I may still pray for you and shew you the good way therefore I humbly pray the very God of peace to sanctifie you throughout 1 Sam. 12.23 1 Thess 5.23 and that your whole spirits and soules and bodies may be kept blamelesse vnto the comming of our Lord Iesus Christ So prayeth he who desireth that his ministerie amongst you may be a sauour of life vnto life euen your euer-louing Shepherd and Watch-man ROBERT ABBOT Faults escaped PAge 20. line 10. reade brethren for brother p. 22. l. 30. r. in the mids of for about p. 39. l. 22. r. yee for yea p. 40. l. 7. r. him for whom p. 44. l. 14. adde to seruice in an and l. 15. adde to vnknowne tongue p. 56. l 22. r. in them for them in p. 62. l. 1. r. mouings for meanings p. 71. l. 15. r. parly for partie p. 84. l 9. r. fiue for fine p. 113. marg r. Gal. 2. for Apoc. p. 118. l. 21 r. and for in l 22. r. thy for the and wherein for whereof p. 129. l. 26. betweene â—he second and the third word put in liue in sinne p. 136. l. 1. for I am r. am J p. 184. l. 12. betweene the eight and the ninth words put in powers of TO HIS REVEREND and right Worshipful brethren the Preachers of the glorious Gospell within the Deanery of Charing in Kent ROBERT ABBOTT their fellow-Souldier for the maintenance of the Gospell wisheth faithfulnesse and constancie to the end Right Worshipfull Reuerend and beloued WHom our gracious God hath vnited in one common seruice I neither can in affection nor could in Epistle at this time seuer especially considering that what I shall say to one is fitly appliable to you all My request only is that what I speak freely to one may with a louing and yeelding acceptance bee entertained of all as the messenger of an honest heart desirous to stirre vp the grace of God which is in you and to prouoke your willing mindes I remember what is sayd of the sacke of Beniamin by the way when the sacke was opened Sacco soluto reluxit argentum the money appeared which though I cannot apply to what I haue sayd in my Sermon or shall say at this time yet this I will say that no packet shall be opened wherein you shall discouer more loue and intention of spirit to do your soules good Mans good thoughts were not giuen him for himselfe only but for communication For if they had as the Gâ—d of Nature would not haue taught the tongue to speake them so the God of Art would not haue taught the pen to write them This is the cause that what meditations God hath briefly put into my heart to warme my selfe those haue and shall I more largely blowe and kindle to heate you all in that ministeriall course in which God hath set you I presuppose these two propositions to be Gods truth First that the Churches speciall seruants are of Gods sending And secondly that it is necessary that the people to whom wee preach should be perswaded of it Is not Ierusalem which is aboue the Mother of vs all VVhence then should wee expect all her seruitours not left free to her selfe but from our fathers appointment Yet what though we are called by God will it euer be so comfortable vnto vs if the people to whom we are sent do not know it We would willingly that they should heare what we speake in Christs stead not as the word of man but as it is indeed the word of God which yet they can neuer do except they are perswaded that wee are sent of God It is therefore worth our marking to see how the Apostle labours the perswasion of this point For himselfe hee doth still vrge his mission That the Gospell which he preached was not after men but that hee was called by God And for all others hee calleth them Souldiers as hauing receiued their presse from God and Ministers that all the world may know that God keepeth the royalty of his Office in his owne hand and makes vs his Seruants yea Cryers to lend our good will and voyce to his matters to bee published No doubt the holy Ghost foresaw the necessity of this perswasion not only that the ministery might haue the greater attention and respect giuen vnto it but that Lydeas heart might be opened Felix might tremble the Iewes might be pricked in their very hearts and made to crye out Men and brethren what shall wee doe to be saued Yea and the secrets of hearers hearts might be made manifest and they may fall downe on their faces and
worship God and say plainly That God is in you indeed Oh that now and euer God would giue vs hearts to liue like those that are sent By the arme Physitians passe iudgment of the heart Per Brachium fit iudicium de Corde and the people of our Sending by our Actions If therefore your tender consciences do enquire how yee may so liue Oh that I could perswade you to satisfie them by obseruing these three rules First striue to behaue your selues like men of knowledge by taking heed to doctrine to reading they that must diuide the word of God aright and buckle with such cursed wits as are in many places abroach to defend the waies of sinne had neede be more then idle or Idoll Shepheards They that must haue an eye as far as they can to discerne the state of their flocks that they may encourage the strong adde strength to the weake and defend all as neare as they can from the priuy blames of their secretest aduersaries had neede be such Messengers such Interpreters as beseeme that glorious calling Indeed Vt prodeat vt appereat os vt finem faciat if it would suffice a Minister that he come vp into the Pulpit and speake and make an end we might soone perswade our selues that we are sent but I like Luthers iudgment well who requireth three things in a sent Preacher Prayer Study and Temptation The first to preuent and follow studie the second to practise prayer and the third to sweeten both Wee must pray that wee may studie profitable things wee must studie that we may doe answerable to our petitions both towards our selues and others and wee must finde by experience in the combats with the power of darknesse that we being tempted against both doe fight the good fight of Faith Now whether it bee thus with vs I appeale vnto our soules as in the sight of God Secondly seeke your Masters honour He is an Antichrist who comes in his owne name but hee that can say with Iohn Baptist He must encrease I must decrease he is the man that is sent How many times doe our accusing thoughts hit vs in the teeth with our seeking our selues How did that speech become a dying Prelâ—te So the Church may liue and florish Modo viuat ac storeat Ecclesia me moriente ago non curo I care not though I dye And how would the speech of Ecebolius become vs in another case Trample vpon me vnsauory salt so my God may be honoured But alasse as a false-hearted woer who is sent to speake a good word for his Friend speakes one word for his friend and two for himselfe so I doubt deale some of vs with God For our Masters sake whose Ambassadors wee are for our soules sake which we do pawne vnto God thinke seriously vpon these things And know this for a truth that by how much more wee make God to appeare in his Treasure hiding humane wisdome and speaking by power from on high in euidence of spirit and our selues to be but earthen vessels by so much more we may perswade our hearts that wee are sent of God If you aske me what particular direction I propound vnto my selfe in seeking of my Masters honour I answer the Sun is called in Hebrew tongue by three names The first signifieth the warme Sunne because nothing is hid from the heat thereof The second doth signifie the glistering Sunne because it being an excelling sensible dazeleth the eies of all beholders The third signifieth a Minister or Seruant because God by it doth minister light heat and precious fruits to all people vnder heauen When therefore I doe consider that Ministers are called Starres in Gods right hand and withall that this great Starre which God sends out of the Chambers of the dust doth thus declare the glory of its Maker I thought my selfe bound euen so to seeke the honour of God by the light of Doctrine by the heat of zeale and by the fruit of a good life The same direction I commend to you the light of Doctrine must shine from you the heat of zeale must shew in you and the fruit of a good life must be brought forth by you First neuer forget that you are charged before God and the Lord Iesus Christ who shall iudge both quicke and dead to be instant in preaching the word So that if the dignity of your Flockes who are co-heires with Christ or the price of their redemption which is the blood of Iesus or the hungring of their soules for spirituall food doe not mooue you to powerfulnesse yet let Gods forenamed charge O vtinam tam vigiles reperirentur ad curam quam alacres currunt ad cathedram I know that Bernards complaint may fitly take place Oh that men were as watchfull to discharge their Cures as they are cheerefull to runne vnto their Chaires But though Israel play the harlot yet let not Iudah sinne though others be carelesse yet be it far from you euen from your thoughts and inclinations Is it difficult be strong in the grace that is in Christ Iesus and not in your selues Doth it exhaust your spirits care not to sacrifice your selues in the seruice of the Church so your God may haue honour and his people edification Secondly what Christ saith to the Angell of Laodecea Be zealous and amend that would I say to you For what more needefull We dwell like men vnder the friged zone our Parishes Friezeland our people frozen into the mud of the world and dregges of sinne and will not you be hissing hot in spirit When Paul saw the Idolatrie of Athens his spirit was stirred within him and shall we haue no pietie to God no pitty to men Our words in our owne cases manifest heat Caro suscepit dignitatem anima perdidit honestatem and shall we be in Gods key cold Ah let it not be said That the Flesh hath wonne honour and the Spirit hath lost honesty I adde no more to this but these few words Let vs take heed lest as luke-warme creatures God doe spue vs out of his mouth as a dishonourable burthen For the last be carefull for a good life Ambrose saith that Speech without life is not Gods I will not say so I know that God may speake out of a bush that is good for nothing but burning Yet this I say concerning him who honoureth not his Master with the fruit of a good life that I doubt whether he can assure himselfe that he is of Gods sending when as his steps lead towards hell though his finger point towards heauen How frequently doth God presse the good life of a Preacher Yea I remember the godly care which the great Synderion amongst the Iewes had to this purpose They sate in a Chamber of the Temple to trye and iudge the Priests both for their Genealogies and blemishes by whom whatsoeuer Priest was found disallowable was cloathed in black and so went out
be moued by it to cleaue to God and his goodnesse in the assemblie of the Saints Thus much of the first motiue of Dauids desires There is yet another motiue whereby he did prouoke himselfe to loue Gods house 2 Matter of direction in it and that is matter of direction to be found there implied in these words To inquire in his Temple As if he should say There I may consult with God and know what is best for me to beleeue and doe It may be Dauid had reference to that holy oracle Psal 28.2 towards which to helpe his faith he held vp his hands in prayer but yet Gods house is an ordinary place of inquiry also I went vnto the sanctuary of God saith the Psalmist then vnderstood I their end and was satisfied Psal 73.17 For if we must heare the word of God not as the word of man but as it is indeed the word of God 1 Thes 2.13 then how hath it not power to bring vs all manner of content and satisfaction in those necessary scruples that may arise in our soules If I should say of Gods house as of those riuers in Transiluania wherein there are found lumpes of gold which weigh a pound weight then I make no question but it would be a motiue strong enough Why should it bee lesse when I say that there we may inquire seeing this is the way to get wisdome whose merchandise is better than siluer Pro. 3.13 14. and whose gaine is better than gold Thus we haue considered Gods house in the type now in the truth You must know that Dauids desires reached further than his owne time As when he desired the waters of the Well of Bethlehem his desires reached as some thinke to our desires after Christ borne at Bethlehem who is called the desire of the Nations so when in banishment or other distresse he desires Gods house his desires doe reach vnto ours after the Church of God the body of Christ Lay therefore downe this ground from hence that We must haue earnest desires to be of the true Church of God Mallem esse membrum ecclesiae quà m caput imperij That Emperours heart must be in euery one of vs who said I had rather be a member of the true Church than the head of an Empire To vrge this consider these foure points First that in the Church onely the fountaine of the house of Dauid is opened vnto vs for sin and for vncleannesse Zach. 13.1 Mat. 1.21 because Christ is the Sauiour of his people It is said of one of the Canary Ilands that it hath no water to be found in it yet that through the prouidence of God the people want none for there doth grow a certaine Tree which is couered with a misty Cloud whereby it becomes so moist that it abundantly drops downe water to suffice both man and beast Such a Tree of Life is Iesus Christ vnto his Church for though he be clouded and couered with the vaile of infirmity yet to his Church which hath fellowship with him by faith hee doth drop downe the sweet liquour of grace for grace to the refreshment of their soules Secondly that the Father Sonne and holy Ghost doth onely dwell in the Church All other companies of men whatsoeuer are but the sties of Satan yea though the courts of Princes Ezek. 48. Es 45.14 But the name of Gods City is The Lord is there yea Aethiopia Sabaea and Egypt shall say God is in her Apoc. 1. yea Christ is in the middest of the seuen golden Candlesticks and when his father and his mother sought him sorrowing they found him in the Temple to teach vs where we should finde him euer after to wit in the true Church of God Thirdly that our being in and of the Church is that thing alone which can comfort vs in all our seruice and secure our hearts that it shall be acceptable to God Who were those that were rewarded with the euening penny but those that laboured in the Vineyard to the end of the day There were many heathens that laboured well yea Mat 20. so well that they shall condemne many thousands of Christians that come short of them in ciuill righteousnesse yet they had no true comfort because their seruice was not to the true God nor in the Vineyard of the Church Lastly the Church is often compared in the Scripture to the Kingdome of Heauen Mat. 13. and that both in respect of distance the men of the world being as farre in goodnesse from the men of the Church as heauen from earth and in respect of influence the Church deriuing her ministeriall helpes to a new generation to all within her reach and fathome as also in respect of the Churches imployment from God to bee none other but the gate of Heauen as Iaacob said of Bethel and a nursery for the Kingdome of glory Now would it not be an vnspeakable comfort to be assured that wee liue in the Kingdome of Heauen I know that we haue many troubles and vexations of spirit many fightings within and terrours without but what can they hurt our happinesse so long as we are in the Kingdome of Heauen Vse Let euery one of vs therefore consider diligently with our selues these foure grounds and as wee doe finde the truth of them so let vs bee carefull to further our desires with them to the true Church of God What will it auaile vs to be of that company wherein wee cannot bee assured that there is the fountaine of the house of Dauid Will it profit vs to ioyne our selues with that society wherein there is not God and Christ in grace as well as in power Can we looke for any good in those assemblies where is not the Kingdome of Heauen and wherein if we worke we cannot looke for Gods penny No surely Quest Will you aske me then how you shall know your selues to be of that Church that so your soules may still goe after it as the Spouse of Christ Ans I answer you shall know it three waies Transire in Christum 1 By your head 2 By your coapting and fitting to be vnited to him 3 By those ligatures and ties whereby you are knit vnto him 1. First wee shall know our selues to bee of the true Church if Iesus Christ be the head of that Church whereunto we cleaue we are sure that that is the true Church whereof Iesus Christ is the head but we cannot be certainly assured that that is it which hath the Pope to be another princely spirituall and monarchicall head no though but ministeriall First we are sure I say that that is the true Church whereof Iesus Christ is the head For first Christ hath all things subiected vnto him for the Churches sake As hee is God he hath all things subiected vnto him for his owne sake as Mediatour he hath a purchased subiection for his Churches sake Ephes 1.22 23.
as the Apostle saith God hath put all things vnder his feet and hath giuen him to be the head ouer all things to the Church which is his body Secondly Christ hath most perfectly whatsoeuer may be most necessary for the life and saluation of his Church It pleased the Father that in him should all fulnesse dwell Col. 1.19 2.9 Iohn 1.16 and out of his fulnesse we all receiue grace for grace he being made of God vnto vs wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Apoc. 9. Ioh. 10 27 28. Eph. 5.26 Rom. 8. He doth redeeme the Church by his bloud preserue it by his power instruct it by his Word renue and lead it by his Spirit Thirdly in all the controuersies betwixt God his creatures and the Church shee hath none to answer for her to pleade her cause and procure her peace Es 9.6 Eph. 5.23 but onely Iesus Christ the Counsellor and Prince of peace as the wife her husbâ—nd Fourthly Christ doth the duty of a Head that is giue spirituall sense by the sauing vnderstanding of spirituall things and motion by giuing strength and power to walke in them Yea he doth knit and ioyne the parts together to him by merit and spirit Eph. 4.16 and giue effectuall power to euery pâ—rt to doe its office Yea he so farre doth these good offices for his Church as her Head that as the head cannot be taken from the body without the certaine death and ruine thereof so as it is well said without Christ the Church is nothing else but as a dead carkasse Thus Christ being the vndoubted Head of the Church we may be sure that that is the true Chruch whereof hee is the Head Secondly wee cannot bee assured that that is the true Church whereof the Pope is the head and that vpon these grounds First we haue no assurance that Iesus Christ requires a Deputy in this world to wit as Mediatour for wee know that a Deputy serueth to supply the absence of the principall whereas Christ is alwaies present by his word spirit Mat. 28.20 Ioh. 14 16. Totum Christi secuâ—â—â—m esse essent aâ—c Act. 3.21 Totuâ— Christus secundum â—sâ—â— pâ—rsonâ—e Act. 2â— 28 Ioâ—â—â—â— If you say that he is absent in respect of bodily presence I confesse that if you respect the whole essence of Christ his body is in Heauen and the Heauens must containe him till his comming againe but if you doe respect the whole person of Christ of whom when the Scripture doth speakâ— it doth attribute that vnto whole Christ which is proper to either nature so we say that Christ is present with vs though his body be in Heauen because we are not without the blessed communion and fellowship of the diuine nature Neither to his sufficient presence doe we neede his body now for though the Kings body bee onely at the Court yet is he a sufficient head for gouernement vnder God of his whole Kingdomes as his body politike Secondly we cannot be sure if Christ were altogether absent that any man in the world by vertue of any coined diuine anointing is able to supply his place For though as God the Kings and Princes of the earth are his Deputies to see his lawes obserued and to execute his iudgements because he hath made them so yet as Mediatour and Head of the Church he hath none partly because he hath made none Heb. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and partly because his office is such as passeth not from one to another For euery worke of a Mediatour is a compound worke issuing from two natures concurring in the same action as the carued worke of Aholiab and Bezaleel was the issue of their bodies and soules in which respect there is required a strength aboue any created power Thirdly because the Papists say that the Pope is not the head of the Church in such a soueraigne and principall manner as Christ but the Ministeriall Head ouer the whole Church vpon earth therefore I adde this that we cannot be sure that a deputation of any inferiour gouernment and ministery is put ouer to any one man whatsoeuer For there are three things which doe hinder our through perswasion in this point First that Christ doth reserue euen outward administration in his owne power For it is he which sendeth forth his word and spirit which hath ordained a ministery fitted Euangelists Pastors Doctors whence he is called the Arch-shepherd It is he who assisteth his ministery with power and hath prouided the trumpet and sword of the magistracy to call and to dissolue counsels to summon and to disparcle armieâ— to defend his Church so farre as it is good for her from Satan the liar by heresie and Satan the murtherer by persecution Therefore what need haue we of a ministeriall head Secondly that there is no ministeriall head but must worke ministerially that which the principall head doth principally For else it is but a rotten head such as the Wolfe found in the caruers shop without wit or braines But no mortall man nor Angell can doe that which Christ our head doth because the office of his headship is executed by two natures concurring in one person Christ as I said before Thirdly Christo sâ—cluso that then there should be a Lordlike power ouer the whole Church vpon earth out of Christ in some creature which cannot be For ye know what Paul saith There are many diuisions or diuersities of ministeries 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or administrations but the same or one Lord. So that as it is with Kings who are neuer out of their kingdomes though there are diuers officers vnder them yet there is but one in whom there is Regall power and that is the king himselfe so in this kingdome of heauen vpon earth the Church I meane though there are diuers offices yet hee keepes the royalty in himselfe which if he haue put ouer vnto another it must either fasten vpon him sloth or at the least ease to put the burthen of gouernment vpon a weaker persons shoulders or it must make vs say that hee hath done a needlesse thing to make a substitute in his own presence to doe that which is impossible 4. Lastly if Iesus Christ were absent and it were possible that there could be a deputy yet wee cannot bee sure that the Pope is he And of this I shall giue you foure grounds of suspicion First because it standeth vpon improbable interpretations such as can neither arise properly nor figuratiuely such as cannot be deriued by any succession to confirme the doctrine which they now hold concerning their great head They say that God said to Peter Thou art Peter and vpon this rocke will I build my Church and to thee will I giue the keies of the kingdome of heauen and againe feede my sheepe Therefore they say he said to Peter as their new doctrine concludeth I make thee Vicar and
mother of whoredomes hath this name written in her forehead A Mysterie 2. Thess 2.7 Apoc. 17.5 This apostacie of Rome held communion with the true Church still Hodiè effusum est venenum in ecclesiam and when prosperitie like poyson was powred out vpon the Church she tooke aduantage vpon the deadnesse of mens hearts to make her owne gaine and while men were either diuerted by other occasions or rocked asleepe in the cradles of ease profit pleasure honour or blinded with the outward splendor and glorie of her whorish and hypocriticall attire to sowe tares in stead of good wheat which yet was neuer so closely carried but that some faithfull men still obserued her and opposed her in euerie age as hath beene shewed by diuers Du Plessis his Mysterium iniquitatis White his Way who still lye vnsatisfied though her policie and tyrannie still did crush them to her power Oh therefore seeke not truth at Rome where you haue so good causes to doubt that the true head is not yea know of old that truth hath sought for succour in Cloysters and could finde none seeke it therefore at home where the true head Christ is calling vs from our dead sleepe of sinne Pauli Ferrij Schol. ortho Spec. pag. 102. giuing vnto vs the habit of faith for our sanctification the act of faith to receiue Iesus Christ for our iustification the spirit of adoption to seale vs vnto the day of our redemption Ob. Be not scarred with this bugbeare that we confesse that a Papist so liuing and so dying may be saued and therefore the truth is good enough amongst them Sol. For you must vnderstand it of those that are in the Antichristian state not of it and chained with ineuitable ignorance hauing the key of more distinct knowledge kept from them by tyrannie and policie and doe forsake their popish grounds as it is said that the Bishop of Chichester that then was would haue had Gardner to doe when hee did comfort him vpon his death-bed with Gods promises and with free iustification in the bloud of Christ Fox Martyrol To whom Gardner did answer What my Lord will you open that gap now then farewell altogether To me and such other you may speake it but open this window to the people then farewell altogether Thus likewise Bellarmine after his large discourse of that confidence which we may draw from our workes layeth downe this proposition as his last sanctuarie Propter incersitudâ—nem propâ—iae iustiâ—iae periâ—uâ—um manâ—s glorâ—â— tutissiâ—iâ— est siduciâ—m totam in sola Dei miscâ—i cordia et benâ—gnitate reponere that By reason of the incertaintie of our owne righteousnesse and the danger of vaineglorie it is most safe to put our whole trust and confidence in the mercie and bountie of God alone Now if Papists shall doe in truth and sinceritie of heart as these say renouncing the trappings of the whore of Rome though they die in the Popish Church they being chained in the fetters of Rome they may giue a good ground for the iudgement of charitie to worke vpon concerning their saluation with GOD. Neither be ye moued with this which they so often bellow out against vs That our truth was not knowne before Luther for though for many of our negatiues whereby we doe deny their false nouelties there was no vse of them though the Spirit of God foreseeing the mysterie of Antichrist left sufficient ground for them in the Scriptures yet we willingly disclaime all that cannot draw a longer pedigree than Poperie Thou art of yesterday saith the Pharisie to Christ Before Abraham was I am saith Christ to the Pharisies So may our truth say in respect of Luther It appeared more plentifully in his time not otherwise than a cleere morning after a darke and drowsie night no otherwise than faire weather after a tedious storme no otherwise than health after a lingring sicknesse And if it seemed to be new wee may thanke the Church of Rome for it which so preuailed with our improuident fathers through glorious titles and outward splendor and the mysterie of abhominations in the golden cup that their mother truth being iustled out of doores for a time was not at the last when she came againe scarce acknowledged of her owne children Let vs be wiser and acknowledge her though shee come naked and in rags remembring that true but fearefull saying 2. Thess 2.10 11 12. Because they receiue not the loue of the truth that they might be saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth Thus haue I shewed you how you may know your selues to be of the true Church amongst vs Motiues that so your desires may pant after it As Dauid added two motiues to prouoke himselfe to hunger after the house of the Lord so shall I adde the same to further vs to desire to be and to be still of the true Church amongst vs. The first is the beautie of our Church 1 The beautie of our Church which doth stand in the beautie of that Religion which it doth professe I know that the Papists doe what they can to disgrace it and to make it appeare ougly in the sight of men Ps 45.13 yet though the Kings daughter be all glorious within and her best ornaments without are but needle-worke full of stitches and prickes though the whore do excell in her garish attire the modest and honest woman in which respect it cannot grieue vs that they obiect against vs as the heathens of old did against the lesse ancient Christians the want of glorie in our outward seruice and worship yet I say there are diuers things which make our religion beautifull aboue that which doth so much stand vpon outward feature and proportion First our religion cannot bee disgraced without lying She is a beautifull woman who standeth so for currant except to them who will say White is blacke or that shee painteth and borroweth complexion of Art or the like when it is nothing so so is it with our religion Yee know how often they charge vs and our religion with noueltie when yet we doe relye vpon the first truth to wit the Scriptures So likewise they doe make their blinded disciples beleeue that we hold God to be the author of sinne likewise that it is enough to haue onely faith that the Church failed many hundred yeeres till Luther and Caluine that all is very easie in Scriptures that God forceth vs against our wills without any respect of our consents that we allow no fasting but morall temperance and fasting from sin that we esteeme nothing of Christian workes towards saluation but condemne them as vncleane sinfull hypocriticall that God imputeth the righteousnesse of Christ to iustification though we be not iust as if the righteousnesse of Christ applied by faith did not cure as well as couer
purge sinne as well as pacifie Gods wrath for sinne These and the like odious lies doe they put vpon vs and our religion But blessed and beautifull are we when such men as they are speake all manner of euill against vs falsely We cannot thinke our selues the more deformed for their false charges whose whole Apostacie is a mixture of lying and vanitie from head to taile They call the Pope the Head of the Church when he is neither able to be present with the whole bodie nor infuse capitall spirits into any one member The Pope calleth himselfe A seruant of seruants when yet he seemes to be a prouder Lord than the Turke breathing out nothing but soueraigntie and vnlimited iurisdiction and would thinke foule scorne that any earthly Potentate or King should be preferred before him Their Iesuites will be so lyingly called of Iesus the Truth when as it hath beene often told them and cannot be disproued as Abshalom was vniustly called the Fathers peace being the Fathers warre so they are not without blasphemie so called seeing they doe nothing more than cunnicatch the wealthy gull the poore disloyalize subiects conspire against Princes vndermine States and Kingdomes and vnder the hood of Religion kindle warres and closely lay the cause vpon others Yea and what is their religion but like these grand practisers one thing in shew another thing in truth and none other but a draught of deadly wine in a golden cup. Secondly our Religion striues by all might and maine to keepe the head whole and that is Christ only Yee know that hee is called beautifull whose head is so though hee haue a crooked bodie a withered hand and a gowtie toe so may our Church and Religion well be accounted because we cleaue vnto keepe whole and sound to our power our whole head both God and Man by nature Priest Prophet and King by office that hee might be the alone Sauiour of his people We know how the Church of Rome doth share out his honour with his offices and diuide them betweene Christ and others See of this subiect Dr. Fownes his Trisagion His Kingly Office is parted betweene him and the Pope his Priestly betweene him and the Saints his Propheticall betweene him and their traditionall Church But for vs Ephes 1.23 we desire that he may fill all in all things we doe striue that he may increase though we and all the world perish decrease and come to nothing yea as Dauid said of the sword of Goliah which was laid vp behind the Ephod there is none to it so say wee of our blessed King Priest and Prophet there is none to him neither shall there be any but hee in whom wee will seeke the least dragme of beautie Thirdly our Religion is not only beautifull in the head but scoureth off the least blot from the whole bodie It keepeth all the Commandements entire When wee consider that they were written with Gods owne finger and deliuered with so many miracles we neither dare change the first Commandement See for this Hispa Refor Bellar. Ample declaration of Christian Doctrine nor dash out the second as the Church of Rome doth We dare not admit of the Masse for feare of hauing any other god saue the true God We dare not embrace Popish Traditions for feare of giuing God that worship which is not his owne our consciences will not so farre abuse vs as to giue vs leaue to entertaine a seruice vnknowne lest we should serue God in vaine and not giue him his worship in the right manner we cannot spend the Lords day in seeing Masse or only in praying though it be the sweetest of our seruice knowing that because God doth in the Commandement of the Sabbath chiefly aime at our edification Es 2.3 we must goe vp to the house of the Lord that he may teach vs his waies and wee may walke in his paths We settle the Chaire of State vpon Princes renouncing a superiour power among men to excommunicate them and put case the Pope doe to his vtmost hunge them with his Bulls we renounce and hate the not accounting of them Kings and the executing of them as delinquents to him and to his Pope-holy-Church Yet lest wee should flatter them we tell them that they must be Fathers not Tyrants that so they may not be wilfull hinderers of that honour which is due vnto them Hauing thus pressed vpon the head for orderly politique gouernment we learne of God to presse vpon the heart the seat of valour that there be no taking away of life through base cowardise Can we thinke of poisonings stabbings vnderminings strengthning the hands of wickednesse sadding the hearts of the good by lies and impostures We can sooner looke vpon the persons of our enemies without malice their wrongs without desire of reuenge their prosperitie without enuie and digest all our griefes by venting them into Gods bosome by feruent and faithfull prayer We presse vpon the seat of Lust and teach our appetites that as we must liue so we must liue honestly lest we be a burthen to the earth We cannot abide the slighting of Fornication the blanching of Priests Minions and Concubines the stinke of Stewes with that cursed caution If thou canst not liue chastly yet carrie it warily Si non castè tamen cautè We teach that honest persons must haue honest maintenance by possessing their owne that they must maintaine their right by truth As we cannot maintaine our Religion by lying Legends or our persons and causes by equiuocation so can we not but be carefull to presse and teach that there be no lyer amongst vs for gold or gaine yea wee will not suffer the whole soule to be at rest with her concupiscence Can wee flatter the heart with the neglect of the first motions of sinne by the flesh though the spirit doe not consent as if a knaue be not a knaue because an honest man reproues him for it No wee will labour that there be peace at home without mutinie that there be such soundnesse of minde and such a peaceable possession of our owne soules in the enioyment of God as nothing that is others may or doe disquiet vs. Thus doth our Religion rub off the rust of all sinne pressing this as a note of an vpright man to haue an equall respect to all Gods Commandements yea that the least rubbish of Hypocrisie may not by our good wills sticke vpon our Church wee aime at and endeuour the through mortification of the whole bodie of sinne and reformation of all our hearts The Popish Church whatsoeuer it talke of mortification and what glorious shewes soeuer it doth make to that end either by whippings wherein yet Baals Priests went beyond them or by drawing their bloud like Pharisee draw-blouds or by going bare-foot like the Heathens in their bare-foot solemnities Nudepedalia sacra or by their precious Pilgrimages forced Fastings and the like yet it is farre
liues Semen humilitatis For first it is a seed of humilitie when we haue the praises and applauses of the world for our ciuill and sober carriages we doe too much blesse and flatter our selues in our securitie To the end therefore that wee may humbly hang downe our heads while other praise vs we haue a witnesse within which telleth vs that we deserue no such thing Secondly It is a seed of compassion wee are apt to exalt our selues aboue our brethren to disgrace them Semen compassionis to witnesse against them and to thinke hardly of them beyond proofes yea and when wee can proue to execute extreme right To the end therefore that we might bee filled with compassion wee haue a witnesse within vs which tells vs that we are as bad as they Thirdly It is a seed of thankfulnesse we are apt to forget Gods benefiâ—s Semen gratitudinis and notwithstanding all his mercies to turne our backes vpon him as if they were not worthy the taking notice of To the end therefore that wee may be driuen to cry out with Dauid My soule praise thou the Lord and forget not all his benefits God giues vs a witnesse of our owne vnworthinesse to say within vs that we are lesse than the least of Gods mercies Fourthly It is a seed of pietie and true godlinesse For when wee doe consider the prouidence of our heauenly Father in sending this trustie and discreet seruant conscience to watch ouer vs and informe him of our amisse Semen pietatis we are prouoked to liue holily and in the sight of God and as we haue committed many faults without shame so to doe many good things not looking for the praise of men 5 Semen câ—â—solâ—tâ—â—â— Lastly it is a seed of comfort For Gods children practising much good which the world knoweth not of or if it doe know it which it slighteth or is apt to forget or to misinterpret as the act of an Hypocrite therefore God hath put a sufficient witnesse within our selues As it breedeth horror in a wicked man to haue the witnesse of God the witnesse of the creatures whereof Ioshuah speaketh The stone hath heard all Iosâ— 24 27. and shall be a witnesse And Iames The rust of your gold and siluer shall rise vp in iudgement against you Iames 5.2 and also the witnesse of his conscience which he cannot stop so it breedeth comfort in a good man not only to haue a witnesse in heauen a witnesse of words a witnesse of doings a witnesse of sufferings as Iob speaketh That his wrinckles and leanenesse were a witnesse Iob 16.19 Testâ—mâ—â—um dâ—cti per vâ—câ—m â—â—ngua â—â—cti per vocem of cris Iob 16.8 Numerus sâ—pplâ—â— defectum but also the witnesse of his owne heart which being in stead of a thousand if others should faile might with the number supply the defect and make a sufficient testimonie for our eternall clearing Vse Now therefore giue me leaue to speake to Conscience and to presse vpon it to doe its office Many things betweene man and man depend vpon witnesse and cannot otherwise be cleared The bargaine betweene Abraham and Abimelech did depend vpon Beershebah Gen. 21.31 that is the well of oath so likewise that betweene Iaacob and Laban did depend vpon Galeed or Iagar-sahadutha Gen 31.47 that is the heape of witnesse Thus is it also in many things that doe depend betweene God and vs. It is pitie therefore that Conscience should be lulled asleepe with the profits pleasures and honours of this world It is a thousand pities that Discretion as we call it and Policie should cut the throat of a witnesse that should stand vs in such stead O conscience conscience awake in time vrge thy minde to a diligent inquirie that thou maist giue witnesse according to knowledge It is a base thing for a witnesse to be asleepe or willingly to suffer himselfe to perish when he should speak the truth so it is for thee O Conscience In such a case wee may say as Leosthenes said of Alexanders armie when their Captaine was dead That thy owner is like a blinde Cyclops groping with his hands when he hath lost his eye It is a more base thing for a witnesse to be afraid to vtter the truth or when he speakes to testifie not as the thing is or not as his minde is or not to those ends for which he should speake that is Sermonem non adaequatum rebus vel menti vel fenibus to maintaine charitable truth and so to beare false witnesse so it is for thee O Conscience That therefore thou maist be a competent witnesse doe but marke that as witnesses before men must be fitted so must thou to be a witnesse before God First therefore 1 Conditio Azor. Iust mor. praecep 9. Alsted Theol. Cas cap. 21. as in a witnesse is required a certaine condition of life he may not be a seruant because he may be a partie either by feare or hire so thou must not be a slaue to sinne The bloud of Iesus Christ must purge thee from dead workes to serue the liuing God The Spirit of God must rest vpon thee to bring libertie to that soule where thou art and then witnesse when thou wilt thy witnesse shall be taken Secondly as in a witnesse is required a certaine Sexe 2 Sexus because in some criminall causes a woman hath not of old beene admitted so if thou beest timorous effeminate and of a reuengefull nature thou shalt be shut out from Gods barre But if thou art as bold as a Lion if like a man indeed thou canst looke vpon the person of thine aduersarie without anger vpon his prosperitie without enuie vpon his wrongs without desire of reuenge then speake and welcome thou wilt neither smother impietie to God nor vncharitablenesse to man Thirdly as in a witnesse is required Age 3 Aetas in so much as a childe is not admitted who can neither feele the working of a lying soule or the danger of a false testimonie or is caried more by affection than by iudgement so if thou beest childish more diligently attending vpon the butterflies babies and rattles of this world than thy owne reflecting vpon thy selfe to present iustly thy owne estate to God take thy hand from the booke thou art no fit witnesse But if thou art growne to a full age in Christ and canst discouer the hid man of the heart in thee who will easily giue a true testimonie of his owne estate then come before the Iudge of heauen and earth and speake thy minde 4 Discretio Fourthly as in a witnesse is required discretion for an Idiot or mad man is not fit he is not his owne man and therefore he cannot freely giue himselfe to the King and the countrey in any faithfull seruice so if thou be a beast by knowledge Gal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the foolish Galatians without
Testament in his bloud Luke 22.20 Now doe but briefly collect these points together seeing without Christ we shall perish for euer because without Christ we haue no sauing right to our naturall ciuill gracious or glorious life because all sauing good comes vnto vs by couenant and Christ is the Couenant of his people therefore it is necessarie that we be in Christ Thirdly to conceiue this yet more fully I shall shew you how many waies we may be in Christ How many waies wee may be in Christ To speake then to this point we may be said to be in Christ three waies First by Ordination and appointment in Baptisme for God hath ordained Baptisme to be the outward signe and seale of our putting on Christ Gal. 3.27 and to be the outward meanes of our grafting with him to the similitude of his death and resurrection Rom. 6.5 For the laying on of water doth signifie and seale our buriall with Christ and the wiping of it off our resurrection which because it is conditionall in respect of the effectuall working of it to wit so farre forth as we shall when we grow to yeeres of discretion manifest our effectuall faith by making the right vse of Baptisâ—e that is keepe the couenant which we publikely enter with God in it Rom. 11.22 therefore it admiâ—teth of a cutting off and standeth or falleth as the condition is obserued Secondly we are in Christ by Acceptation for God doth account of vs as in him he being the prince of our saluation and that generall root and stocke which stands in the roome of the whole Church before God In which respect as the whole Church being the body of Christ is called Christ 1 Cor. 12.12 Beâ—ma in manud ling. lâ—at cap. 2. ex Keckerm so likewise and that not by the fond conceit of the vnlearned may Christ be signified by the name of the Church as well as other members when Paul saith The Church is the pillar and ground of truth 1 Tim. 3.15 As the first Adam was the generall root of mankind and stood in the nature and name of all mankinde before God and receiued and lost all the indowments of his nature both for himselfe and vs so also was it and is it with the second Adam he is the root and head that stands in the roome of all his Church to pay for them and purchase for them Thirdly we are in Christ by Contract and couenant not onely by outward contract which is outwardly and solemnly made in the face of the Church in Baptisme and renewed in the Lords Supper but by inward contract whereby God doth marrie vs vnto him for euer and whereby God being the God of vs and our posteritie after vs the Children of beleeuing parents are holy 1 Cor. 7.14 Hosea 2.19.20 Of this the Prophet speaketh in the name of Christ I will marrie thee vnto me in righteousnesse and in iudgement and mercie and in compassion I will euen marrie thee vnto me in faithfulnesse and thou shall know the Lord alluding it may be to the coniugall knowledge of man and wife and signifying that we shall haue spirituall communion with God and through the worke of the Spirit bring forth fruit vnto God Looke as therefore man and wife doe become one flesh and are concorporated either into other by vertue of that contract and couenant of God betwixt them made Prou. 2.17 and that actuall knowledge which they haue either of other so those that are thus giued vnto the Lord as the Apostle speaketh are one spirit and are so vnited vnto Christ 1 Cor. 6.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a mutuall fellowship betwixt him and vs in three things First in Natures be being made partaker of the humane and we of the Diuine Nature Secondly in Goods 2 Pet. 1.4 he being made sinne for vs and wee the righteousnesse of God in him Thirdly in Estates 2 Cor. 5.21 Rom 6.5 â—â— l. 2.9 20. â—â—l 3 1. 〈◊〉 â—â— 6 we being grafted into the similitude of his death and hauing the old man crucified with him and being risen with Christ and fitting with Christ in heauenlâ— places and Christ suffering with vs and being honoured with vs as Christ saith He that heareth you heareth mee and hee that despiseth you despiseth me according to that of the Psalme Psalme Thine enemies haue reproched thee O Lord because they haue reproched the footsteps of thine anointed Thus haue I opened the first part of the doctrine of the Text namely the partie who is spoken of Hee that is in Christ. God stirre vp our hearts aboue all things to be thankfull for Christ through and with whom we haue this estate Wee can with some sense and feeling be thankfull vnto God for those mercies we receiue with our senses Oh that our hearts would be alike if not more inlarged for those which we receiue with our soules by faith To come now vnto the second point that is the predicate or that which is spoken of him that is in Christ A new câ—eature namely That he is a new creature consider with mee two points First What this new creature is Secondly Why hee that is in Christ is a new creature What it is For the first either wee may call it a new man 1 Pet. 3 4. which is called by Peter The hid man of the heart for the word creature is taken by Iesus Christ for man Marke 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when he saith to his disciples Preach the Gospel to euery creature that is to men who by an excellencie are called creatures they being the most excellent of all the sublunary workes of Gods hands or wee may call it A new creation as the word seemeth to be vsed by Paul otherwhere Rom. â— 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saith The whole creation groaneth and this the rather because it is a difficult worke and farre aboue all created power yea it is more difficult than to create a world it hauing all cursed powers againsâ— it and therefore the Holy Ghost speaking of the creation of the world Psal 33.6 saith By the Word of the Lord were the heauens made Psal 8.3 and againe When I behold the heauens the worke of thy fingers Psal 102.25 and againe The heauens are the worke of thy hands as if the greatest strength that was put to that worke was but the power of a hand But speaking of the purchase and procurement of this new creation he saith Luke 1.51 He hath shewed strength with his arme Esay 9.6 and the gouernement is vpon his shoulder and againe A body hast thou prepared mee Hebr. Yea and he hath made his soule an offring for sinne Esay 53. as if his bodie and soule must be imployed in this worke whereby he would signifie the difficultie of this worke All which may easily teach vs
not to wonder that it should bee called a new creation or else haply wee may call it a new structure or building as when the Apostle saith Ephes 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are his workemanship built in Christ to good workes And the reason is because the foundations of sin are ruinated the rotten posts of sinne pulled downe and when the drosse of the substance and faculties of bodie and soule which still remaine are scowred and pared off through the worke of the Spirit we grow vp into a holy building fitted for God to dwel in Would you haue in a word now what this new creature is I answer It is The hid man of the Heart which contrary to all powers of darknesse and the corruption of our owne hearts is through the worke of the Spirit by the Word builded vp from the seeds of grace towards a full age in Christ to resemble the excellencie of Gods image in all the parts and powers of the bodie and soule Secondly Why is hee that is in Christ a new creature This being the second point to bee considered Why he that is in Christ is a new creature 1. In respect of acceptation receiue I beseech you a fourefold reason of it First in respect of acceptation because God doth account them that are in Christ new creatures accepting the will for the deed and couering our imperfections with his merits Whence are those speeches of Christ to his Church My loue behold Cant. 1.14 15. thou art faire behold thou art faire thine eyes are like the doues my welbeloued behold thou art faire and pleasant Whence doth the Apostle say That the Church hauing receiued sanctification from Christ Ephes 5.26 27. is a glorious Church to him not hauing spot or wrinkle or any such thing Whence I say doth the Holy Ghost speake vnto Gods people Let vs as many as be perfect bee thus minded Philip. 3.15 as if they had no sin but onely because God doth accept vs for such seeing wee are in Christ 2 Of apparition Secondly He that is in Christ is a new creature in respect of apparition to the world A burning candle cannot lie hid in a light lanthorne no more can grace in the heart of him that is in Christ Faith that inrighteth vs to Christ cannot but be seene It will easily make an apparant difference in vs from what we were When the Apostle Peter saith 1 Pet. 1.3 It is sufficient for vs that wee haue spent the time past of the life after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttony drinkings and in abominable idolatries doe we not thinke that this difference in the Christians liues did easily appeare to the Gentiles 1 Pet. 4. â— Yes surely therefore it both seemed strange vnto them that they runne not with them into the same excesse of riot and also they spake euill of them euen so is it with all new creatures As they appeare to the good to be new as Paul did Gal. 1.21 23. when of a persecuter he became a preacher of the faith which before he destroied insomuch as they glorified God for him so they appeare to the wicked to be new and therefore their by-words tants reproaches and disgraces are more ordinary with them then their thanksgiuing to God for so gracious a change 3 Of inchoation Thirdly He that is in Christ is a new creature in respect of inchoation Old things are passed away behold all things are become new There are new eyes leauing with delight to behold vanitie 2 Coâ— 5.17 Psal 1â— 9. â—â—b 31.1 couenanting against lust and searching into the wonders of Gods law there are new eares stopped against the inticements of the serpent and open to heare what God will speake there are new tongues Psal 85.8 not to sing the old dittie of nature Psal 40.3 but to sing a new song to the praise of our God and Sauiour that so the tongue of the righteous may be like fined siluer there are new hands Prou. 10.20 Esay 58.4 not to smite with the fist of iniquitie not to pull in with rapine and robbery but to deale according to abilitie the dole of mercy to men in misery Eccles 11.1 to cast our bread vpon the waters to turne ouer the pages of Gods Booke that the Word of God may dwell plentifully in vs Coloss 3.16 Apocal. and to giue the right hand of fellowship to euery good action within our reach there are new feet Rom. 3.15 Psal 122.2 not to bee swift to shed bloud but to stand in thy gates O Ierusalem and so farre as the bodie can execute it to run the way of Gods commandements Psal 119. there are new vnderstandings to know and acknowledge the truth that is according to godlinesse Titus 1.1 new wills and affections to come vnto Christ to loue him Matth. 11.28 to feare him to cleaue vnto him to put a mans whole trust in his mercies and merits Matth. 5.6 Psal 119.5 new desires to hunger and thirst after righteousnesse and new consciences to bee watchfull ouer all our waies 2 Tim. 4.5 Psal 39.1 and not to let the least sinne to passe without a strict examination condemnation and settled purpose and resolution against it In all parts there is newnesse and as Christ hath giuen vs a new commandement so we through the power of Gods spirit do giue him a new obedience in all the powers of our soules bodies Fourthly Hee that is in Christ is a new creature in respect of communion because hee hath fellowship in the holinesse of Christ which doth as it were cast him into a new mold Col. 1.19 It pleaseth the Father that in him should all fulnesse dwell Iohn 1.16 and out of his fulnesse wee doe all receiue grace for grace Which grace doth not onely couer sinne but cure sinne according to that of the Prophet Esay 53.5 The chastisement of our peace is vpon him and with his stripes we are healed How therefore can it be otherwise but that such a man should be a new creature seeing before times hee had fellowship with corrupted Adam and so was the childe of wrath but now he hath fellowship with him who aboue Dauid is a man after Gods owne heart euen his welbeloued Sonne in whom he is well pleased 2 Application You haue heard now the Doctrine of the Text opened vnto you namely that hee that is in Christ is a new creature now if you will be attentiue you shall heare the application of it for the benefit of our soules To apply it then we shall make a double vse of it Vse 1 First we learne as wee doe desire to finde our selues to be in Christ so to be carefull to see our selues to be new creatures No new creature no Christ wee must be in Christ as I haue shewed vnto you if we
Christ in his life death resurrection and ascension there being two things distinctly to be conceiued which yet goe together in time first our being made members and secondly our receiuing the gifts of members vpon this I say there will grow two questions wherein our consciences will desire satisfaction whereunto I would intreat you to attend in their order The first is this How we may know that we are made liuing members of Christ How we may know that we are made liuing members of Christ It is a sweet question and worthy our consideration Therefore marke diligently that this secret will be discouered vnto vs by three signes especially The first signe of our being a member of Christ is If we are borne againe No member can be a member of the bodie but by naturall generation and therefore in the want of armes and legs all that are made by Artizans are but counterfeit members so none can be a member of Christ but by spirituall regeneration Therefore through the power of Gods spirit and word we must finde an alteration in all the parts and powers of the bodie and soule from what we are by nature This is called a turning in the Scriptures when of Prodigals we become Conuerts feeding no longer vpon the husks of swine those noysome and filthy lusts of the flesh but of the feast of fat things and fined wines as Esay speaketh or of the fat calfe which God hath prouided Esai 25.6 Luke 25. that is chearing our hearts with the wisdome of Christ against our folly and blindnesse with the righteousnesse of Christ against our guiltinesse with the sanctification of Christ against the reliques of our sinne and vncleannesse 1 Cor. â— 3 and with the redemption of Christ against our apostaticall and back-sliding hearts The second signe of our being a member of Christ is If we receiue new sense and motion from the head As in the naturall bodie all the members doe receiue sense and motion from the head so in the spirituall bodie For though there be no naturall connexion of parts betwixt Christ and vs Act. 3.21 the heauen containing him in respect of his bodily presence and we being here on the earth yet by vertue of the spirituall ligatures and ties of faith which is Gods ordinance to this end wee haue no lesse reall coniunction though we cannot see it than naturall head and members haue Wee cannot see the coniunction betwixt man and wife who yet are one flesh though they are a thousand miles asunder Prov. 2.17 by vertue of that contract and couenant of God betwixt them The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible Ezek. 1.21 yet it was reall because the spirit of the beasts was in the wheeles which made them moue together and stand still together So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe which the Apostle calleth walking after the flesh or sowing to the flesh or fulfilling the lusts of the flesh but are moued to walke after the spirit so to runne that we may obtaine not to be clogged with the earth but to haue our conuersation in heauen to sit with Christ in heauenly places and in our whole course though with much strife and reluctation to moue vpwards then may we safely say that we are members of Christ The third signe of our being a member of Christ is if we worke for the head As the whole naturall bodie is vnder the obedience of the head so the whole spirituall bodie doth worke for its head as for its king and soueraigne If the head be warred against the foot runneth or standeth and the hand doth defend if the head be in peace the whole bodie maintaineth its honour vseth meanes to better vnderstanding to ripen iudgement to corroborate memorie to quicken senses and to performe other offices vnto it So must we worke for Christ he must increase we must decrease All our labour must be to maintaine his honour therefore wee must denie our selues to wit our naturall iudgements wills affections and the worth of our workeâ—â—hat Christ may be all in all vnto vs and wee may cry out with that blessed Martyr None to Christ none to Christ Oh that we had hearts to try our selues by these signes How great will our comfort be if we can finde our selues to be members of Christ Some men ioy that their armes and legs are members of sound and healthfull bodies but it is no matter though the outer man perish so long as the inward man by being a member of Christ is renewed daily I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ and beseech him that hee would grant both to you all and me and all Gods people that wee may for euer proue our selues to be borne againe to receiue heauenly motion from Christ and to worke for him that so wee may proue our selues to be his members I will open a little light vnto you in these three points We may know our selues to be borne againe How wee may know our selues to be borne againe if God haue giuen vs a conscionable care to nourish the hid man of the heart Euery thing hath a naturall instinct to nourish it selfe so soone as it hath a naturall production euen so must wee haue 1 Pet. 2.2 For therefore Peter saith As new borne babes desire the sincere milke of the word that yee may grow thereby As babes desire the mothers dug so must our soules if they be regenerated desire the word of God How is that 1 Vnappeasably I answer First wee must desire it vnappeasably Giue a childe houses and lands gold and gaine profit and pleasure and nothing will content it but a dug so all the world is worth nothing to Gods babes without the word Psal 1 19. as Dauid saith The word of thy mouth is dearer vnto me than thousands of gold and siluer Secondly we must desire the word constantly 2 Constantly Little children doe not onely desire the dugge waking but when they are asleepe their lips will be going so Gods babes though they being ouertaken with drowsinesse cry out with the Spouse I sleepe yet their hearts awake Cant. 5.2 and when they are most drowsie they will be nibbling vpon the word yea they cannot be content without it For looke as the needle of a Diall doth nothing but tremble and shake and hath no rest till it be turned vpon the North pole so the heart of Gods childe can haue no peace in any degree of securitie till it be raised feelingly to imbrace the word of God againe 3 Cryingly Thirdly we must desire the word cryingly Euery one of vs do see the new-borne babe to cry for the dugge euen so must we for the word We must cry to God for it and desire him that we may neuer be
soules let vs watch and these things shall not moue vs. For first we depend not vpon any priuate man or spirit for that doctrine which we allow but vpon the publike Spirit of Iesus Christ speaking in the Scriptures We embrace not the Scriptures for mans sake as the Papists doe so farre as the Pope approueth but man and his opinions for the Scriptures sake and so farre as we finde them agreeable to them so farre we consent vnto them Secondly we may not thinke it strange that Luther and other gracious reformers should be railed at by his and their enemies who felt his priuie and powerfull blowes to the shaking of the Popish Monarchie It is ordinarie to faithfull Teachers to be subiect to the disgracings of their aduersaries both in respect of their persons and doctrines Tertullus said of Paul Acts 24.5 Ierem. 18.18 Seâ— for thiâ— also these places Iohn 8 48. Iohn 10.20 Acts. 6.11 Act 10.20 21. Certainly we haue found this man a pestilent fellow a moouer of sedition Ieremiahs enemies say of him Come and let vs imagine some mischiefe against him come and let vs smite him with the tongue Why vpon what ground will they deale thus with Ieremie Surely they doe not say because the Pope for whom we work cannot erre and the Church whereof wee are members cannot want the spirit to guide it yet they speake something like it when they say For the Law shal not perish from the Priest nor Counsell from the wise nor the Word from the Prophet So that we may not thinke it a new thing that learned and resolute Luther should when he is with God be thus trampled vpon by men Thirdly it is very likely yea in its kinde certaine that a As certaine as those things whiâ—h come vnto vs by humane relation Luther was a reuerend and holy man For though his professed enemies such as Coclaeus Parsons and the rest of the Iesuites are doe declaime against him yet in his daies he had the testimonie both of God and man Of God in that miraculous successe which he had in his preaching for the spreading of the truth against the power and policy of the Emperour and Pope and what euer other enemies he had which were neither few nor of small place and respect in the world Dr. White his Way Caâ—sa Regia Couent Liâ—hf Episc cap. 3. sect 16. pag. 119. Of man in the testimonie of Erasmus which is often laid on the trencher of our aduersaries and cannot be wiped off Notwithstanding which testimonie we doe freely acknowledge both that his many oppositions and multiplicitie of troubles made him more pettish and rash in words than hee should haue beene as also that hee had two other faults as Erasmus is said wittily to passe his iudgement concerning him to the Duke of Saxonie to wit That he medled with the Popes Crowne and with the Monkes bellies Fourthly put case that Luther and the rest of those godly Reformers were wicked shall we not haue the same libertie which the Church of Rome hath When we obiect the horrible and outragious wickednesses of many Popes who were for the time Heads of their Church vnder Christ to conuey spirituall life into the whole bodie they doe answer in effect that we need not take so much paines as to cast it in their teeth for they doe of their owne accords acknowledge it and are not ashamed to make the most brutish and cursed villanies of the Popes Bellarm. in his Preface to his Bookes De Pontif a proofe of the excellencie of that Chaire and of the prouidence of God ouer it If then they proue the holinesse of their Religion from the vnholinesse of their Popes why should they proue the impietie of our Religion from the impietie of Luther if it were true Fiftly as for Luthers learning from the Deuill I answer two things distinctly First put case that Luther had said that the Deuill did preach vnto him the true doctrine of the Sacrament Is it any newes that the Deuill should preach the truth to disgrace it Doth nor Iesus Christ for this cause hinder the Deuil from saying that he knew him Marke 1.34 because he needed not his testimonie though he was readie enough to giue it which could doe him no good And did not the woman who had the diuining Deuill say of Paul and Silas Acts 16.17 That they were the seruants of the most high God shewing the way of saluation In which the truth was spoke and yet saith the Text it grieued Paul because by this meanes it might seeme that the Deuill and the Spirit of God taught one doctrine So that we may conclude that the Deuill will preach the truth for his owne aduantage But secondly the truth is that this is but the slander of an enemie For all of vs that haue beene vrged with it as we cannot thinke Luther such a foole as to bewray his owne secrets and openly to professe that the Deuill was his master to the so great disaduantage of his cause So vpon diligent search we can finde but this to be the vpshot of what he saith in this kinde namely that he hauing learned the true doctrine of the Sacrament in the Schoole of Christ the Deuill vrged it strongly against his former practise of Massing to draw him to despaire because he had so often dishonoured God Lastly concerning our refusall as they please to tearme it of disputation with them First we see their pride in boasting of their learning among their blinded disciples as if it were so great that our side were afraid to looke â—hâ—m in the faces Secondly we cannot thinke ouâ— cause to be â—he worse because we do not dispute with them for the garland Who knoweth not that a quicke wit a nimble tongue a confident spirit and a bold face will goe beyond a good cause at such a time Doe we not see that a wrangler will haue the last word what euer his cause be and I am sure it had beene better with Eue if she had neuer disputed the case with the deuill and it would bee better with all of vs if in arguments against the truth wee could attaine to Pauls Logicke Rom. 3.4 5 6. to hold the conclusion whatsoeuer the premises are Thirdly the world hath beene well acquainted with Popish disputations and vpon what aduantages they haue beene vndertaken Iohn Hus and Ierome of Prage and Luther can witnesse against whom there was more power than arguments and wee cannot forget how holy Bradford coâ—plained that they would dispute with him Fox his Maâ—tyrol Abstâ— by Mâ—sâ—â— to wit that hee should dispute against the things which they had alreadie determined whereby it appeared that they sought not the truth but his destruction and their owne glory yea and wee see still that where the Popish power reacheth whatsoeuer be the propositions the conclusion is the Inquisition and the mercy of those holy Fathers by fire
before wee are not able to walke in any other sometimes againe if we be in the way we are carelesse and secure in the vse of the holy meanes of saluation Whereas if with feare and trembling wee could see the narrownesse of the way and the difficulties both through our owne weaknesse and wickednesse and others malice through which we must passe we would keepe a constant and a carefull watch Secondly consider that we are very heauy headed and apt to be ouertaken with drowsinesse Euen the Church it selfe saith Cant. 5.2 I sleepe and Paul found by experience such a fault in the nature of man Rom. 13. Ephes 5. when he said to the Romanes It is now time that we arise and to the Ephesians Awake thou that sleepest yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The Deuils foure cradles The first is the ignorance of our selues when wee doe not see the danger and deepnesse of our corruptions As the darkest places are fittest for vs to sleepe in both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking as also because no danger can be discerned so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse The second cradle is grosse and full feeding of the things of this life Wee say in the prouerbe That when our belly is full the bones would be at rest and we finde it true by experience that when our hearts are set where God hath set our heeles to wit vpon the earth and earthly things we are too too apt to be lulled asleepe and not at all to minde our eternall good The third cradle is labour and toyle after those things that perish Euen as wearinesse by labour doth make vs apt to sleepe so when the worke of this world doth take away the worke of a good conscience our whole bodies and soules may be stolne from God for there is no watch kept The fourth cradle is the neglect of the meanes which should keepe vs waking namely the word of God prayer meditation and the voice of the spirit in these which is as the rushing of the winde to shake the houses of our hearts As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children seruants yea and the winde it is a signe that he purposeth to sleepe and take his rest so when we carelesly vse and separate our selues from such meanes as God hath appointed to keepe vs waking how can we doe other than snort and so forget that God hath set vs in a watch-tower to keepe the quarter of our bodies and soules from sudden surprizall by the enemie Seeing therefore that we are so apt to sleepe and that the Deuill hath so many meanes to lull vs into it therefore we must watch Thirdly consider that wee lie open to many dangers Sometimes afflictions set vpon vs and without this wee shall soone let goe our hold of Christ It is true indeed that they are but sufferings a little 2 Pâ—â— 5 1â— yet what are wee that we should not be gained vpon if our fingers doe but ake in Christs quarrell without watchfulnesse Sometimes prosperitie troubleth vs and without this our sobriety will be indangered 1 Pâ—t â— â— therefore be sober and watch saith Peter Sometimes the Deuill doth set vpon vs and it shall cost him a fall if he doe not draw vs either into presumption or despaire 1 Pâ—â—â— 8 but watch saith Peter for he goeth about like a roaring Lion seeking whom he may deuoure Yea and alwaies the flesh will be too craftie for vs 〈◊〉 â—â—caâ—◠〈…〉 qâ—â—a â—â—â—astan◠〈…〉 â—am non in qâ—ntâ—â—â—ianis inâ—â—rstâ—â—bus for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience yet it hath daily inrodes by the aduantage whereof it still plotteth and practiseth new treasons and will foile vs without bridling it and walking circumspectly by watchfulnesse Lastly consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses It would be a strange though no new thing for vs to be well seene in things abroad and ignorant of our owne affaires yet without this such will be our case and so we shall not be able to watch vnto prayer which is the third and last Vse which we are to make of this Doctrine Vse 3 In the third place therefore seeing the end of all things is at hand let vs striue to watch vnto prayer Let vs be so carefull in the sober vse of all outward things and in the keeping of faithfull watch both without and within that out of the feeling of our owne miserable estates without Gods speciall helpe in these last times of the world we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former but consider first what it is to pray and secondly how we may be stirred vp to watch vnto prayer First to conceiue what it is to pray you must know that the matter about which all prayer is conuersant is either good or euill As prayer doth consider euill What it is to pray it doth acknowledge it complaine to God against it and seeke the remedie of it As prayer doth consider good it doth beg the being of it the maintenance and increase of it and thanketh God for it So that to pray is vpon the sight of sinne to confesse it lament it and to sue for pardon and vpon the knowledge of grace humbly to beg at Gods hand that it may be and be maintained and increased and to thanke God for it all In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him First he must know his sinnes For as no man will beg that doth not know his pouertie either in truth or shew and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder so neither will nor can he pray that knoweth not his spirituall pouertie yea his particular sinnes Secondly he must haue a spirit of complaint against sinne For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against so neither will we seeke to be rid of sinne if we cannot thus complaine to God against it Alas Lord my sinne it is rebellious against thee against me it wounds my conscience robbeth me of thine image blotteth and defaceth grace and maketh me the obiect of thy heauy displeasure Thirdly he must be like that poore man who speaketh supplications Hee must neuer giue God rest till he haue mercy vpon him and seale vnto him by the spirit of adoption and sanctification the pardon of
a good measure of attainment to the crucifying of sinne and liuing vnto grace and godlinesse In the feare of God let vs now returne into our owne hearts and examine our selues when we are still by these signes to see what proceedings we haue made in passing from death to life that so if we finde our selues to haue part in the first Resurrection we may be assured of our portion in glory to come Hauing thus brought home Paul his method vnto our consciences and knowing that these two things are speciall meanes vnder God to worke it vpon vs to wit the knowledge of our danger and the knowledge of our deliuerance therefore let vs goe on to consider Paul his matter in this Text. In which concerning our miserie implied we are to obserue That without faith we are but dead men If faith in Iesus Christ be our life then without it wee must needs be dead That which God said to Abimelech when he had taken away Sarah Gen. 20. Abrahams wife Thou art but a dead man may be said of all men before their conuersion to God Hence is it that Paul telleth the Ephesians That till Christ came they were dead in sinnes and trespasses Ephes 2.1.5 And the Colossians Col 2 13. That till God quickned them with Christ they were dead in sins and in the vncircumcision of the flesh In this respect those Hypocrites who neuer cast their natural hackle Iude vers 12. are said to be twice dead and plucked vp by the roots yea and for this cause Christ accounteth such no better than dead Iohn 8.24 both when he saith Except yee beleeue that I am he yee shall die in your sinnes As also when hee chargeth Sardi to be dead Apoc. 3.1 and biddeth that cold disciple to follow him Matth. 8.22 and let the dead burie the dead that is let those who for want of faith are spiritually dead in sinne attend vpon the funerals of those who are corporally dead for sinne Neither is this obscurely signified by the Ancients when they doe compare a sinner who goeth on in his naturall course to Lazarus who had beene dead foure daies The first by the lust of sinne the second by consent to sinne the third by the practise of sinne and the fourth by custome in sinne Consuetudo peccandi tollit sensum peccati when vse in sinning doth take away the sense of sinne as in a starke dead man We will not wonder that without faith we should be in no better case if we shall consider the fit resemblances betweene faithlesse and dead men which may be set downe as so many reasons in forcing this truth First because as in dead men naturall heat is extinguished so that if you bring them to the fire put strong waters into their mouthes rub them chafe them yet no heat appeareth so where there is no faith there is no zeale for heauenly things In their owne quarrels they doe with Nebuchadnezzar heat the fornace seuen times hotter but in the quarrels of God they are key-cold as we say and are frozen vpon the dregs of their owne secure hearts as vpon the Icie Sea Secondly because as dead men are so senslesse that their eyes see not their eares heare not their hands touch not their pallats taste not and their nosthrils smell not so in them who are void of faith their eyes see not from whence they are fallen or into what miserie and danger by sinne and punishment their eares heare not the voice of God that they may be saued God calleth out Awake thou that sleepest stand vp from the dead and Christ shall giue thee light but they heare not the voice of this charmer charme he neuer so wisely Thirdly because as dead men smell earthly and are carried downeward to the center without any aptnesse to rise and eleuate themselues so where there is no faith men sauour of nothing but the earth according to that of the Prophet O earth earth earth heare the word of the Lord and are carried downeward like moles and muck-wormes and would be beholding to God if they might alwaies liue here in ease singing Peters song vpon the Mount Master it is good for vs to be here Fourthly because as dead men though they haue no life or sense or motion in them yet they haue their eyes looking vp to heauen except as in Iaacobs case some Ioseph close them so faithlesse men will haue an eye to heauen and lookes to that purpose as Balaam when he desired to die the death of the righteous though they are like the writings of liuing men vpon dead mens tombes or a scrole of Scripture going out of the mouth of a man painted in a Church window or on a wall Fiftly because as dead men are subiect to corruption which made Augustine when he beheld Caesars corps in his sepulchre at Rome say to his mother Monica Behold Caesar fallen to rottennesse his belly burst with swarmes of wormes in the hollow of his head where his christ all eyes stood two hungry toads are feeding his teeth appeare for want of lips to couer them and then he crieth out Where is thy magnificence O Caesar so the faithlesse are corrupt like an apple rotten at the coare like an old doating tree perished at the heart Psal 14. according to that of the Psalmist Corrupt are they and are become abhominable in their wickednesse there is none that doth good no not one Vse 1 Thus we haue taken a view of our miserie in this point and may easily receiue from it both matter of doctrine and practise First for doctrine wee may learne three points First what is the reason that so many heare the word and so few are benefited Truly herein lieth the cause because men want faith and so are dead Call and hollow and whoope in the eare of a dead man pinch and pull him yet he ariseth neuer the sooner and we doe not wonder because he is dead so neither can we wonder that those who are dead in sinnes and trespasses doe not heare the voice of God and liue because they are dead Secondly we learne that we haue no disposition in our selues to faith and goodnesse Alas wee thinke that wee haue faith to please God withall at an houres warning therefore we presume to goe on in sinne till the houre of death But can a dead man command faith in the houre of need I know that when God hath inlightned the vnderstanding and reuealed Iesus Christ the obiect to be receiued and rested in and sanctified our soules by giuing vs the spirit of faith which taketh away our naturall death then we are co-workers with God according to that old and true saying The will being first wrought vpon Voluntas acta agit doth together worke with the first mouer but take a man in his first abilitie and possibilitie to helpe himselfe and the bodie is not lesse able to helpe it selfe without
them to their right obiects and bringing them by degrees to this measure that they are spent vpon Christ without measure Thirdly our faith doth shew it selfe in our wils when the soule hauing many times a blessed experience of Gods loue is perswaded of it Thus Pauls faith shewed it selfe when he said I am perswaded that neither life nor death and so forth shall seperate vs that is Rom. 8.38 39. me and other Christians from Gods loue which is in Christ Iesus our Lord. Which perswasion as I take it doth more naturally belong vnto the will it being more proper to the vnderstanding to be conuicted and to the will to be perswaded So that though the soule be many times tossed with temptations feares and terrours yet more or lesse it is much refreshed with this perswasion Thus we see how faith quickneth the whole soule of the godly man In which respect if wee be quickned from the death of our vnderstandings and not of our desires if we perceiue the inliuing of our desires and not of our wils and affections we haue iust cause to suspect that we haue no faith For faith is in no part of the soule in any measure where it is not in all parts of the soule in some measure For in this doth the life of the soule differ from the life of the bodie that the life of the bodie doth begin in the heart it being that which first liues and doth end there it being that which last dieth but the life of the soule which can neuer perish though it may seeme not to worke for some time like a member deaded with a blow as it is in our first regeneration like light in the aire shed abroad thorow the whole soule so it is alwaies to be found in all the powers of the soule though in some man it be more predominant in the vnderstanding in some in the desires and in some others in the will and affections Now therefore let vs from hence-forth enter into our owne soules to trie whether we haue faith yea or no. If we haue it is our life and if it be our life it quickneth both our vnderstandings to know Christ our iudgements to approue him as our only Sauiour and Redeemer our memories to treasure vp the promises our desires to haue an vnquenchable thirst after him our affections to be spent vpon him our wils in some measure to be perswaded of his loue to vs and our whole soules to droope and mourne in our Christian ioy because we cannot receiue him more fully in the whole to our endlesse comfort Vse 2 Secondly concerning others we learne from this life of faith who are the men that onely may be said to liue to wit the godly man because he only hath faith The great man liueth gallantly the voluptuous man liueth merrily the rich man wealthily the politicke man warily only the faithfull man liueth indeed because he liueth graciously This is true life and all other liues are deaths to this The wealthie mans life is full of care feare griefe but Faith triumpheth That neither life nor death principalitie nor power things present nor things to come shall be able to separate vs from the loue of God in Christ Iesus The poore mans life is full of discontent and penury but Faith can want and abound and in stead of other dainties doth euery day feed vpon Christ The Infants life is full of mourning and crying but Faith glads the heart in the midst of heauinesse and makes it many times reioyce with ioy vnspeakable and glorious The young mans life is full of passion wauering and fickle inconstancie but Faith doth so ballace our soules that we runne a setled course and sweare to keepe Gods righteous iudgements The old mans life is full of deafenesse dulnesse decayednesse but Faith seeth thorow the clouds life in death glory in shame yea it heareth the voice of God in euery sentence and though the outward man perish yet in the inner and hid man of the heart Faith reneweth vs daily Although therefore we must liue other liues both naturall and ciuill yet let vs make more account of this That Christ liueth in vs by faith than of all other liues whatsoeuer Thus haue I brought you along vnto the last thing which I shall obserue from hence that is the exercise and expressement of that power which Faith giueth vs by our communion with Christ in a vertuous and holy life For as hee hath said that wee haue fellowship in his death for our mortification that we are quickned by faith in him for our viuification so that we through that quickning power which wee doe receiue from Christ by faith are made liuely vnto all holy obedience Therefore is it that the Apostle saith It is not I but Christ that quickneth mee concerning the life that we now liue to liue graciously Whence we must marke That it is from the vertue and power of Christ that wee are quickned to all holy obedience Though we haue faith yet we must not pride our selues in it for it is not faith in it selfe that quickneth vs but as it is a diuine power whereby we doe receiue that life which is in Christ Iohn 5.21 Therefore is it said That the Sonne quickneth whom he will Yea and hence is it that the Scripture is so exact in setting downe our weaknesse For whereas there are seuen degrees to be considered for the effecting of a good thing the Scriptures shew that man is weake in all of them Psal Can man thinke good No The Lord knoweth the thoughts of men that they are but vaine and wee are not sufficient of our selues to thinke a good thought 2 Cor. 2.14 Can we vnderstand good 1 Cor. 2.14 Rom. 8.7 No The naturall man perceiueth not the things of the Spirit of God Yea the wisdome of flesh is enmitie against God Can we will and desire good No It is God that worketh in vs both the will and the deed Phil. 2.13 Can we speake good No Prov. 16.1 The wife man may purpose a thing in his heart but the answer of the tongue is of the Lord therefore Dauid prayeth to God that he would open his lips that his mouth might set forth his praise Psal 51.15 If he could not tune his tongue much lesse could he turne his heart Can wee begin to doe good No as Esay saith The children are come to the birth and there is no strength to bring forth so may we say of our inward good for it is God that beginneth this good worke in vs. Philip. 1.6 Can wee doe or worke any good No I know that the way of man is not in himselfe Ier. 10.23 for without Christ we can doe nothing Ioh. 15.5 Can we perfect any thing that good is No To will is present with vs as with Paul when we are sanctified but we haue no power to performe If God should bring
God The third ground whereto the doctrine of this Text is referred is this that True Religion is a mercifull Religion It maketh vs saith Iames here to visit the fatherlesse and widowes in their aduersities Religion is as it were an order and seruice after Gods owne heart who is a God of loue and mercie When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them he calleth them Priests after his owne heart that is Ierem. who shall be mercifull as he is mercifull Religion therefore being an issue of Gods will and nature it must needs sauour of mercie and compassion Againe the fruits of Religion are Loue Ioy Peace Long-suffering Gentlenesse Galath 5.22 Goodnesse which all are either mother daughter members or companions of that which wee call Mercie And how can Religion be other which is the exercise of a mother The Church is called the Mother of vs all and we know Galath 4. from that ancient iudgement of Salomon that shee who had most affection to the childe was the true mother that the exercise of a mother is mercie Now from this ground I would inforce two things Vse 1 First that euery one of vs must striue to be mercifull as our heauenly Father is mercifull This is that which will assure vs that we are truly religious No mercie no religion God is immediatly mercifull to vs himselfe when he sends his Spirit into our hearts to teach vs correct and comfort vs according to our necessities and hee maketh all the creatures of heauen and earth to be liberall vnto vs and helpfull in some kinde or other and all to this end that we being knit vnto him by true religion may be prouoked to be mercifull also yea we must be so euen vnto the enemies of religion We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth When the Reubenites Gadites and Manassites had set vp an Altar by Iordan their brethren thinking that it had beene to separate religion presently mustered their forces against them The Iewes and Samaritanes being of diuers religions euen Peter could smell of this naturall crueltie saying Master call for fire from heauen to consume the Samaritanes but Christ crushed it saying Yee know not of what Spirit you are Yea saith Christ speaking of them who shall take his Disciples to taske for religion sake They shall excommunicate you and kill you and in so doing they shall thinke that they doe God good seruice But we must striue against this crueltie and exercise mercie as the proper fruit of religion If we shall beleeue the declamations of the Iesuits they will tell vs that yet wee are not mercifull and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes in tearing chopping and burning of them together with the making of their members a prey to the fowles of heauen and the like Is this mercie say they No surely as it is barely looked vpon without searching into the cause Yet when wee doe see many knowne Papists in the Land and none capitally punished but Traitors and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs and when withall we doe consider that we haue no law to put any Papist to death for his conscience sake or if wee haue a law in that ancient Statute of their owne concerning the burning of Heretikes by vertue whereof they consumed vs that yet none of their bodies euer felt those flames when we doe see I say and consider these things we do reioice in our religion finding mercie in it and doe encourage our selues to goe on still both to proceed mildly against them to pitie and to pray for them and by walking holily before them to trie if yet God will haue mercie on them and bring them to know the Truth Vse 2 Secondly Wee learne also from the former ground that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion We know that Rome is spirituall Aegypt Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets We see that her instruments are fire and sword and that her meanes are power and policie by hooke and crooke as we say Euery time the fifth of Nouember returneth it calleth to our minde enough of this kinde if we could forget the Popes practises against the Emperours We know that their partie would haue destroyed our whole State euen the breath of our nostrils and creame of our Land at one blow Wee see also so farre as their close policie will giue vs leaue the crueltie of their Inquisitions They aske vs where is our religion saue in little nookes and corners of the world We answer that they might soone see if they would for it would burst out as the noone day in the midst of their darkest darknesse if their Holy-houses as they wrongfully call them did not deuoure the professors of it so soone as euer they looke out We see also how many men women young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes They dare not for their liues lay this their crueltie aside lest liuing so like open and innocent Doues as we doe in respect of their Iesuited Papists they should soone bring their multitudes into a bunch or two after the Vintage or a gleaning after the haruest As therefore Iaacob said of Simeon and Leui Gen. 49.6 7. in whose habitations were the instruments of crueltie so let vs say to Popery Into their secret let not my soule come my glory be not thou ioyned with their assembly Cursed be their wrath for it was fierce and their rage for it was cruell Ob. It may bee you will say Are they not full of workes of mercy in respect of vs Sol. It is true indeed that they are full in shew yet consider with me three things First If wee should neuer so much abound in them if we should exhaust our goods estates lands and liuings yet it would be nothing in their eyes They account them but morall and not religious workes euen such as Heathens doe worke and all because we are not Papists No maruell therefore though they cannot see what good we doe See Doctor Will. Cat. of good W. in the end of his Synop Heb. 6.10 Secondly Blessed be God there are thousands amongst vs of whom according to their abilities we may say as the Apostle to the Hebrewes God is not vnrighteous that hee should forget their worke and labour of loue which they haue shewed toward his name in that they haue ministred to the Saints and yet minister There are many I say whose bowels of mercy doe carry them to counsell the giddy Consule castâ—ga solare remitte fâ—r ora correct the obstinate forgiue the penitent comfort the wounded
actiuitie it was in sinning we rushed into wickednesse as a horse into the battaile we drunke iniquitie like as the wilde Asse doth water But now our heat is much abated As it was with Iob when God had brought him to see himselfe hee was cold in his pleadings against God and said Once haue I spoken but I will answer no more Iob 39.38 yea twice but I will proceed no further so it is with all Gods people so that if euer they fall into sinne againe they are very buâ—glers at it they cannot hide it and colour it as they did before they cannot giue it the full strength and force of will and affections yea as there is great difference betwixt the naturall worke of a childe and of a man so is there no lesse difference betwixt sinne in the childe of God in whom it waxeth more cold euery day than other and in the wicked who is a man in sinning and in whom it is vigorous and like the Leuiathan in the sea in its owne proper element Secondly sinne must as it were stinke in our nostrils It must be like Lazarus in the graue Iohn 11. of whom it was said he stinketh alreadie As therefore Dauids enemies said to him Fie vpon thee fie vpon thee so must we with loathing say to sinne The Prophet speaking of those that should be true conuerts from Idolatrie Esay 30.22 saith Yee shall pollute the couerings of the Images of siluer and the rich ornament of thine Images of gold and cast them away as a menstruous clout and thou shalt say vnto it Get thee hence Thus muâ—t all true Conuerts deale with all sin If the righteous man can smell sin and iniquity euen in his holy offerings Exod. â—8 38 â—â—aâ—â—4 â— in which respect our righteousnes is as a menstruous and polluted cloth how much more must a penitent man smell hell in his sinne to make him to abhorre it for euermore Me thinkes now my beloued I haue laid a glasse before you wherein you may view your soules God make it to cause a comfortable â—eflexion vpon you that yee may see your owne pictures My hope is that the more yee view it the more yee shall see that it is none other but what yee feelingly and from experience finde to be wrought in you alreadie towards the eternall death of your cursed enemie 2 Viuification Yet yee must goe one step further as I haue told you for as sinne must die and perish so grace must liue and florish The second gift therefore which we doe receiue in our grafting into Christ 2 Cor. 4.10 â—pheâ— 4.18 1 Pet. 4.2 is a new life This is called the life of Iesus and the life of God and liuing after the will of God and Christs liuing in vs liuing vnto God â—al 2.20 Rom. â— â—7 and obeying from the heart vnto the forme of doctrine to which we are deliuered and the like Looke as when there shall be a new heauens and a new earth wherein righteousnesse shall dwell as Peter speaketh there shall be a new life â— Pet 3.13 and a new mâ—nner of liuing for wee shall not need the ordinarie supplies in this world for our necessities or infirmities when the Lambe shall be all in all vnto vs so when wee are new creatures in Christ Iesus wee doe receiue a new life and a new manner of liuing The old course of sinning cannot agree with this estate Rom. 8.1 He that is in Christ must not walke after the flesh but after the spirit Hence is it that Christ saith He that abideth in mee and I in him Iohn 15.5 the same bringeth forth much fruit And Iohn doth strongly second it saying If we say that we haue fellowship with him 1 Iohn 1.6 and walke in darknesse we lie As therefore when we looke vpon the Impes which we haue grafted and see them bring forth bud leafe and fruit we reioyce in the worke of our hands and say they take well so when we looke vpon our selues who are grafted into Christ Philip. 1.11 and see that wee bring forth the fruits of râ—ghteousnesse which are by Iesus wee may reioyce in the worke of Gods hands who hath wrought all our workes for vs and say that we take well Esay 26.12 The Spirit of Christ which in our grafting into him he conueigheth vnto vs is a Spirit of life it is an actiue and operatiue Spirit Rom. 8.2 in which respect the second Adam is called a quickening Spirit What must we doe now I will tell you 1 Cor. 15.45 Seeing those that are new creatures in Christ must liue a new life therefore euery one of vs must trie whether we haue this new life in vs yea or no. I know that the newest life wee can procure cannot deserue Gods presence and fauour yet by Gods gratious acceptation it giues a fit qualification for the entertainment of such a guest as God is For if to bring vs vnto Kings we must not be base and sordid in our persons and conuersations yea we must be acquainted with fit complements for such a presence for Mordecai might not enter into the Kings gate when hee was clothed with sackcloth Host 4.2 much more must we be furnished with fit complements and qualities for the presence of God in Christ and to haue communion and fellowship with him How wee may discouer this new liâ—e Lift we vp our hearts then and let vs consider whether we haue this life in vs yea or no. It may be you will say How shall we know whether we haue this new life of the new creature I answer that this may be discouered vnto vs two waies 1. By our aptnesse in procuring the helps of life 2. By our imployment of our strength in the acts of life First Where there is the life of grace there is an aptnesse to preserue it selfe by procuring the helpes of life Now these helpes doe either respect our selues Helpes of a new life or our enemies That which respects our selues is fit maintenance for grace Fit maintenance Grace thriues not where it cannot bee maintained and wheresoeuer it is it will seeke for more As I said before that in the very entrance of our new birth We will as new borne babes desire the sincere milke of the Word so at that time when our ingrafting into Christ is more manifested vnto our consciences wee still ayme at meanes to maintaine and preserue it Oh how doe we pray to God That God would stablish vs by his free Spirit Psal 51. and not take his holy Spirit from vs How doe we pant vnto God That hee would grant vs according to the riches of his glory â—â—hes 3.16 17. that wee may be strengthened by the Spirit in the inner man that Christ may dwell in our hearts by faith and that wee may bee rooted and grounded in loue How doe we hunger and thirst after
the good Word of God which is able to saue our soules As wee doe wry our mouthes with the new borne babe after the dugge of Gods Word so with the growne man we haue a good stomacke and appetite vnto it The huskes of mans wisdome and humane traditions are hunted after of those of whom the Apostle saith Beware of dogges Phil. 3.2 but the man of God hungreth to heare God speake And because he knowes that he is borne againe for the kingdome of God therfore though when he meets with the things of this world he doth thankfully embrace them vse them as if he vsed them not yet he seekes after the things aboue Col. 3.1 aboue the world the Church aboue nature grace aboue the fauour of Princes the grace of God aboue sinne a Sauiour aboue earth heauen If therefore it be thus with our soules that as all creatures do seek their meats sutable to their natures the Lion flesh the Horse grasse the Fowles Wormes the Catts Mise and the Bees hony so we doe hunt after these things then haue we entred into this life Secondly Those helpes that doe respect our enemies are our naturall vigilancy and watchfulnesse against that which doth thwart and oppose life And from this head I shall commend vnto you two signes of life The first is Sensiblenesse of the least degree of death or opposition of life He that is in an irrecouerable estate 2 Sensiblenesse of death findes not the least degrees of death creeping vpon him and when hee is readie to die saith He is well whereas he that is well is sensible of the least distemper but if a man be dead he doth not feele death it selfe he heares no alarum to battaile sees not the approach of any enemy nor smels the stinke of any wound So if we be in a spiritually-dead estate we feele not killing sinne to approach Prou. as Solomon saith of the foole Hee casteth fire-brands arrowes and mortall things and saith I am not in iest So we make sport vnto our selues in the committing of sinne and say Doe we not liue Yea if we be dead let God send one letter of defiance vnto vs after another for our sinnes we heare and heare not we know and vnderstand not and though from â—he crowne of the head to the sole oâ— the foot there be no part whole 〈…〉 nothing but botches and blaines full of corruption yet wee smell not the stinke of the corruption of our wounds we runne not to the bâ—lme of Gilead wee desire not the good Samaritane to helpe vs but if wee are aliue oh how doe we scud from death as the fearfull Hare from the greedie Hound How doth the least approach of this death by the least sinne make vs cry out with Paul Wretched man that I am Rom. 7. who shall deliuer mee from the bodie of this death Poore Christians who are deiected and cast downe at the fearefull fight of their owne guiltinesse the more sensible they are of the death of sinne the more they cry out of themselues as of dead men whereas if they would passe righteous iudgement they should conclude that the spirit of life is in them 3 Fiâ—hing against death The next signe of life is fighting against that which would take it away The liuing worme being trod vpon will turne vp the taile Heare O worme Iacob so wilt thou if thou haue any life in thee When the worme feeleth the earth to be shaken presently it commeth running out of the earth fearing the approach of the mole so if thou liue when thou feelest the shaking of the cabbin of thy ease and securitie thy bodie I meane by paineâ— acheâ— and diseases then thou dost presently startle come to the doore to see what newes meet thine enemy death disarme him and pull out his sting that at the last â—he conquest may bee thine Againe is there life in vs then the Spirit of life doth fight against the flesh â—om â— â— lest wee liuing after it do die Oh how doe liuing men striue against the whole bodie of sinne and death How doth the spirit lust agaâ—nst the flesh Yea Gal. 5.17 how doth the liuing spirit get the vpper hand and sight more manfully euery day than other especially against that sinne which doth most crosse it I haue kept me from my wickednesse saith Dauid that is Pâ—â—l 18.23 that sinne whereunto hee was most inclined euen so must we if we haue this new life This is the way to finde all liuing grâ—â—es to increase all sin to be in a decaying estate For we know that there is no equall match betweene the old man the new as God smites the enemies of his people on the checke bone that is Psâ—l 3.7 hee deales not with them as with men but as with boyes in stead of opposing them with swords and stauâ—â— hee sends them away with a boxe on the eare so will the liuing spirit deale with the dying flesh it will master it at the last as a growne man would a childe and ouercome it with lesse difficultie though not without all danger to it selfe Secondly Where there is the life of grace there will be an imployment of our strength in the acts of life The actions of liuing men are proper to men that are aliue so are they to these new men From this head therefore I shall giue you further two sorts of signes either such as doe concerne a mans owne indiuiduall person or those which are shewed for succession in propagating their kinde They which doe concerne a mans person are two 4 The breath of the new man First if we can freely draw the breath of the new man It is a signe of life to men of the world if wee can freely draw that breath which God doth offer for the prolonging of naturall life so likewise is this a signe of this new life if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart And what breath is this but the Spirit of the Lord in the Scriptures Marke therefore if wee can draw in the Word of God to the cooling comforting and refreshing of our weary hearts which pant vnder the burden of sinne and if we can put it out againe both to coole the violence and fierie courses of sinfull men and to heat and warme the lukewarme and frozen hearted sonnes of men this will assure vs that we liue the life of God 5 Seruice of God The second signe which doth concerne our persons is this If wee doe put ouer our whole bodies and soules to the seruice of God For as then wee doe liue a naturall life when we doe imploy all our strength to the seruice of nature and as then wee doe liue a loyall life to our Soueraigne when wee are wholly taken vp for his honour and maintenance in good so then wee liue the life of
all his sinnes to the comfort of his soule Fourthly he must know the graces which he wanteth and which God vsually bestoweth vpon his children as mercy peace loue humilitie meeknesse faith repentance and the like and that not onely in word but in their whole efficiencie and power for the disabling of all our sinnes For he that knowes them not and their vertue and that God giues them to that end cannot aske them as hee should Fiftly he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift The more beggar denying a mans selfe and laying open his sores the sooner made rich by God As it is the professed fashion of some great man as they will say rather to make two Gentlemen than to maintaine one so it is Gods fashion rather to aduance many poore humble and humbled beggars than to maintaine any one that hath any woâ—th in his owne sight Lastly he must highly prize the graces of God that so he may be truly thankfull to him for them Hee thanks coldly that doth not prize highly Thus we haue considered what it is to pray notwithstanding which wee must remember that when we haue said what we can it is better felt in the heart than expressed by the tongue 2 Motiues to watch vnto prayer Now for the motiues which may stirre vs vp to watch vnto prayer doe but consider these that follow First let vs consider what we haue taken in our watch We haue taken sinne There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse and lurking in some part of him or other Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods hee will carry him to the Iustice accuse him and desire Law against him So when a man hath taken sin in the watch he must cary it before the great Iudge of heauen and earth accuse it vnto him and humbly desire his mercie to vs his iustice to it to bring it to naught Secondly consider the great miserie which shall come vpon vs when the end of all things is come The powers of heauen shall be shaken the heauens shall passe away with a noise the elements shall melt with fire the trumpe of God shall sound so shrill that it shall raise the dead all outward comforts shall be taken from vs the affections of our nearest and dearest friends shall be altered in so much as if they see vs goe to hell they will be of Gods minde to laugh at our destruction and if they see vs goe to heauen all domesticall respects shall cease for there is no marying nor giuing in mariage To whom then shall we cleaue in the throng of these miseries but vnto God by prayer Lastly consider that God hath ordinarily intailed his helpe in miserie to prayer Psal 50. Call vpon me in the time of trouble and I will deliuer thee God knowes whereof we stand in need and he could helpe vs as well without vs or notice from vs if he would but hee that hath said Aske and yee shall haue will not be at our right hand to helpe vs except we powre out our soules in prayer But is it euery prayer that will doe vs good in the time of miserie No surely but that prayer which God in mercie doth answer As it will doe vs no good to put vp petitions except they be granted so neither will it doe vs good to pray except God heare and answer How wee may know whâ—ther God heareth our prayers If now then amid our prayers wee would be satisfied how wee may know whether God doth heare and answer our prayers I answer that we may conceiue something of Gods good will and pleasure in this kinde by three signes First whâ—n we feele that God giueth what we pray for Thus he answered Daniel Dan. 9.23 at the beginning of whose supplication the commandemant concerning deliuerance from Babel came forth and the Angell was sent to shew him that he was greatly beloued Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes and those graces which we sue for Secondly when God giueth vs feruent desires to continue our prayers though we do not presently obtaine what we pray for A loue and desire to prayer is the gift of God and he doth not giue the meanes but hee will bring vnto the end Though therefore he doth not grant vs presently bâ—cause he would haue vs make more account of his gifts when we doe enioy them yet if he giue vs a heart to perseuere in our suits it is a signe that he who doth worke ordinarily by meanes will not continue the meanes without a purpose in his good time to giue a comfortable issue Lastly this is also a signe that God answereth our praiers when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation God doth not alwaies heare to answer vs in what we aske yet he doth giue vs something proportionable As hee deale with Christ when he did offer vp prayers supplications with strong cryings and teares to him Hebr. 5.7 that was able to sâ—ue him from death namely he heard him in what he feared not by deliuerance but by abilitie to vndergoe it So hee dâ—aleth with vs not alwaies by granting what we aâ—ke but by giuing something proportionable to it to inable vs to wait and to stay his leasure By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well that we doe not watch vnto idle and vnprofitable prayer but such as may comfort vs in these times wherein the end of all things is at hand Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it A more profitable theame I am sure wee could not haue had in these last ages Now are the times wherein the lusts of the flesh abound For whereas the soule of man is distinguished into these three powers and faculties to wit the Reasonable Angrie Rationalis Irascibilis Concupiscibilis and Lustfull faculties The first may seeme to haue borne sway in the first age of the world when the inuention and finding out of Arts and Sciences flourished The second in the second age of the world from Ninus to Iulius as Melancthon hath it then were the braue Warriours as Dauid and other Worthies The third is all in all in this last age of the world wherein backe and belly doe steale away all our care and obseruance If euer than much more now doth the soule liue in her senses Now we are so farre from sobrietie that Couetousnesse and Epicurisme doe lord it Now wee are so farre from watchfulnesse that Securitie hath taken hold of the best Now we are so farre from praying that God is not