Neither is this contrary to that God willeth not the death of a sinner for the difference is this God willeth not the confusion simply of any man as a thing wherein he delighteth but he willeth it as it is his iustice and what greater or better iustice can there be then to bee glorified in the condemnation of some that haue deserued it and he must be no more vnwillingly iust then vnwillingly mercifull Further learne that euen in this life the godly are gathered to heauen and so of the wicked that though they liue yet they are in hell So S. Iohn saith he that beleeueth is already passed to life Iohn 5.24 and Heb. 12.22 we are gathered already to the Patriarks and to the soules of iust and perfect men through hope and wee are as sure to haue that we hope for as we are of this we haue already namely the pledge of Gods spirit and Ephes 2. vs he hath gathered to the celesticall places vnder hope speaking as if it were already done though the reall gathering shal be at the latter day On the other side of the wicked it is said by the same spirit He that beleueth not is already damned the words are fearefull but it is so set downe to expresse the certainty of it not but that hee that is not beloued Ose 2.23 may be beloued and he that is not vnder mercy 1. Pet. 2.10 may obtaine mercy But looke in what state a man is in the Church in the same shall hee be after this life for whatsoeuer is bound on earth is bound in heauen and they that bee not bound heere being priuy hypocrites are notwithstanding bound in heauen and shall be so in hell also For the last which is vnquenchable fire thereby is meant the condemnation prepared for the reprobate not that wee must imagine there is any naturall fire there for first this fire can not pierce the soules of men nor the spirits of diuels and the paine must extend both to soule and body Secondly it is no more naturall fire then it is a bodily worme spoken of in the Gospell which shall gnaw the hearts and consciences of the damned Mark 9.44 Thirdly in Esay 30.33 it is said there was a great lake prepared for Kings with fire of much wood and it is absurd to thinke there is any wood there and a riuer of brimstone burning by the breath of the Lord which is not to bee intended of materiall brimstone but it is set out by such termes to expresse the vnspeakable torment of it not to be comprehended much lesse to be endured for the torment of fire and brimstone euen to flesh and bloud are strange and terrible therefore these speeches are vsed to conuey to our vnderstanding what we could not before conceiue So it is said in the Gospell that they shall bee bound hand and foot not that there be any bonds or chaines there Mat. 22.13 but the meaning only is that they are the prisoners of the Lord for euer neuer to be released but to be restrained from all libertie wherby they might in any sort be eased Againe hell fire is called Gehenna or Topheth which was a litle place where the Israelites did sacrifice their children in fire to the Diuels this being taken for the torment of the reprobate Now this torment is expressed two waies first in the extremitie of it secondly in the permanencie of it The first two waies First by that they shall feele both in soule and body secondly by that they shall lose both of them expressed 2. Thess 1.9 they shall be separated from the power of his presence and bound in chaines in euerlasting darknesse The greatnesse of this torment is expressed two waies first it shall be vniuersall in all parts and it is most fearfull in this life to be pained in euery part of the body at one time Secondly the particular torment thâ— euery one in hell shall feele as that Princes shall be tormented like Princes euery one according to the sinnes that he wrought in his body Mat. 10.15 as it is said in the Gospell It shall bee easier for Sodome then for them and yet they be in hell already for the damnation of Belzebub shall be the greatest and then of them that sinned against the holy Ghost and none of these shall haue so much as a drop of water to coole their toongues but they shall continually bee blaspheming of God for the which they shall continually be tormented And though this shall be great and grieuous such as they cannot yet they must abide yet shall it be a farre greater hell vnto them to thinke they haue lost heauen seeing Gods children to reioice that their persecutors be now plagued and that God is so auenged of them for their sakes For the second which is the endlesnesse of this torment it is a fire that shall neuer go out nor the flames wherof can neuer beâ—bated If there were but as many yeeres to endure it as there be grasse piles on earth or starres in heauen the conscience might somewhat through hope bee eased because at length it should cease but the end thereof cannot be imagined and this word neuer is fearefull Let this therefore teach vs rightly to embrace the Gospell that we may be wheate in this earthly floore of the Lord to the end we may be gathered into his heauenly garner MATH Chap. 3. vers 13 14 15 16 17. verse 13 Then cam Iesus from Galile to Iordan vnto Iohn to he baptized of him verse 14 But Iohn earnestly put him backe saying I haue neede to be baptized of thee and comest thou to me verse 15 Then Iesus answering said to him Let be now for thus it becommeth vs to fulfill all righteousnesse so hee suffered him verse 16 And Iesus when he was baptized came straite out of the water and lo the heauens were opened vnto him and Iohn saw the Spirit of God descending like a Diue and lighting on him verse 17 And lo a voice came from heauen saying This is my beloloued Sonne in whom I am well pleased NOW the Euangelist proceedeth to shew now Iohn exercised part of his Ministery euen toward the Messias himselfe and setteth downe how after Christ had liued long in Nazareth containing himselfe in Iosephs house till his heauenly father should consecrate him and call him forth to the great worke of the Ministery and of maiestie hee being now of thirty yeeres of age commeth to Iohn and requireth to be baptized in as much as he appearing in the flesh of man was to ioyne himselfe to them that confessed their sinnes Iohn by reuelation perceiuing that he was the Lord for they neuer met before this being in wise dome prouided of the Lord lest it might haue seemed a compact betweene them two to cosen the world refuseth to do it and put him backe earnestly acknowledging Christs excellency and his owne vnworthinesse In this bewraying the error of his
the poore but his conscience cannot be assured of his pardon before he hath satisfied the poore for that he had got amisse secondly hee must bring foorth another fruit of repentance not onely to restore but to giue liberally and to be compassionate toward the afflicted Saints not by this to satisfie the Lord but to assure his owne soule that the Lord is satisfied in the death of Christ And it is not said Come yee blessed because yee haue not persecuted the truth Matt. 15.34 nor scorned the professors thereof for not the 〈◊〉 they haue not done but the good they haue done as releeuing the poore visiting the sicke and such like shall come to iudgement And for the damned it is not said to them Go and depart for ye haue put to death by all vniust waies vexed and abused my children for these are so grosse as their owne soules crie out against them but the forme of the sentence is Ye haue despised me and would not be of my liuery but disdamed to be found in the company of professors for cursed be Meroz Iudg. 5.23 that helped not in the day of battell not that euer she sought against the Lords cause or once drew weapon against Christ but because she came not foorth armed to assist the Lords cause So this must be the fruit of Peters repentance not onely not to deny his master any more but Math. 26.35 to stand to him to the death neither is it enough for persecutors of the Gospel to leaue off to persecute but they must with Paul learne to be persecuted for the Gospell and so for parents to take heed to their children not to be garish in their youth lest by this their hearts may be adiudged to be proud in their age Now if that tree be neare vnto burning that brings not foorth good fruit what shall wee say of those trees that from the root of a filthy and fleshly heart bring forth vnsauory and stinking fruit If Diues be damned Luk. 16.22 that gaue not bread and refreshing to Lazarus what shall become of them that take away bread and doe grind the faces of the poore If he were bound hand and foot Mat. 18.33 that prosecuted his right so extremely against his fellow seruant whither shall they be cast that labour the vniust vexation of men pretending title to that coat they neuer bought If Obadiah shall hardly answer it 1. Kin. 18.4 before God that hid the Prophets by fifty in a caue and fed them with bread and water because he durst not professe his religious heart openly being in the time of Iezabel a Queene and a queane how shall they bee able to excuse themselues which in the time of this gracious and good harted Prince libel against them by false suggestions and labour the vtter vndoing of them themselues professing nothing for feare of succession And if they that did but build and plant and mary and giue in mariage all which in themselues were lawfull were swept and caried away Gen. 7. with the vniuersall floud whither shall the tempest of the Lords fury cary them that blaspheme against his name snarle against his messengers and like swine doe wallow in their owne filthinesse all which are simply abhominable in themselues If the Pharisees that were carefull to heare Iohn with some good minde were so sharpely reproued as to be termed vipers what title may be giuen to them that refuse altogether to come If they that heare not the voice of Christ bee not his sheepe Iohn 10.3 Mat. 7.6 what be they that turne against him to rend him Or that come to the Temple to no other end then to intrap him If of three sorts of seeds and hearers whereof the one takes the feed the second receiues it with some good heart Mark 4.4 the third cherisheth it so well as it growe to a blade and yet all of them be damned where shall they rest that neuer vouchsafed with any religious eares to heare the message of saluation brought them If many bee shut out that preached the Gospell and many that striue to enter in shall not what place shall bee prepared for them that thinke themselues too fine to binde vp the wounds of the broken hearted and that haue euery step since their first birth directly sailed toward hell disanowing all meanes whereby they might bee reduced to the right way If the fig-tree was accursed because it had no fruit though Marke 11.13 it was full of leaues what curse shall light vpon those trees that are ful of poisoned and corrupt fruit Note also Saint Iohn saith euery tree not excepting any but what euer he be Iew or Gentile from the Prince to the basest of the people they must be fruitfull for being all equally corrupted we ought all equally to be cleansed and the Princes soule needes as much washing as the subiects Againe obserue a consequence of great comfort that euery tree that brings foorth good fruit must needs be saued and this is a wonderfull consolation to all Gods children for all that are in Christ Rom. 8.1 are out of condemnation and he hath Christ that hath his spirit he hath his spirit that striueth against his corruptions he doth this that crucifieth his flesh and he crucifieth his flesh that ceaseth from sinne and he doeth this that amendeth his life and repenteth Lastly learne hence that the tree and the fruit must goe together for though faith alone doth iustifie yet faith that is alone doth neuer iustifie but is dead without workes like that charity Iames 2.16 which onely bids a man warme him but doth not giue him wherewithall to refresh him The eye alone of all the parts of the body doth see but the eye that is alone separate from the body doth not see so the feet alone doe cary the body but if they be cut off and seuered from the body they doe not stirre True it is no tree shall escape the cutting vnlesse it be good but none shall therfore escape it because it is good for none shall be saued without mortification but none for their mortification shall be saued therefore let vs beware lest wee disioyne that in our liues which is alwaies conioyned in doctrine the faith of Paul and the workes of Iames. MATH chap. 3. vers 11. verse 11 Indeed I baptize you with water to amendment of life but he that commeth after me is mightier then I whose shooes I am not worthy to beare he will baptize you with the holy Ghost and with fire NOW because among the multitude as more plainely appeareth Luke 3.15 they strongly held and esteemed Iohn to bee Christ and the Messias that should come hee knowing this by reuelation or otherwise by the speech of some particular person among them labouâ—eth to resolue them and to plucke vp this opinion by the â—â—ooes making protestation that there was great disparagement and inequality between him and Christ his baptisme and Christs his person
iudgement that hee knew not all that pertained to his calling and ministery yet addeth a reason why he did this I can giue but water but thou canst giue the spirit to purge the conscience Christ seeing his modesty bids him leaue off to intreate of his excellency and his owne basenesse that he was as the Sonne and Iohn but as the day starre Let this goe saith Christ for thou and I both must labour to doe that God hath appoiâ—ted it is thy calling to baptize and mine to require it professing himselfe to bee in the number of repentants Iohn seeing that Christ shewed this actioÌ„ to be a part of that righteousnesse should be fulfilled did receiue him whereupon after Christ had beenâ— drenched in the water a miracle was seene the heauens to open the holy Ghost to descend a voice from his Father that this Sonne was principally beloued and for his sake all others should be beloued So as the Sauiour of the world was first baptized and then miraculously consecrated to be that great monarch of heaven and earth In the words there are two generall parts to bee considered first that Christ was baptized from vers 13. to the latter end of vers 15. secondly what-testimony was giuen from heauen for his consecration to the Mediatorship In the first there be these circumstances set downe first that Christ tooke paines himselfe to come secondly that Iohn at first refused him giuing a reason why he did so thirdly Christ replying vpon him with a reason added why he required it and why Iohn may not deny it For the first of these consider two circumstances first at what time Christ came secondly whence he came then the word shewes a continuance of the story then when Iohn had prepared a people by his ministery to receiue Christ and when the fulnesse of time was come and the time of his present prinate life expired Heere generally consider that God determineth the times and seasons of mens priuate and publike callings Moses was forty yeeres of age before God told him he should bee the delinerer of his people and after hee had discontinued and walked priuatly forty yeeres more then hee was called of God to that office Act. 7.23 Exo. 3.10 So Iohn was thirty yeeres old before hee began to execute his ministery So for Christ it might seeme tedious to his parents that hee should so long containe himselfe in their priuate house and albeit he was destinated and ordained from the wombe to this great office and worke yet he must expect his fathers pleasure before hee offer himselfe to goe forth of Galile It is true of all men which Ieremy speakes of himselfe ch 1.5 God called me saith he and sanctified me to be a Prophet from the wombe yea before I was fashoined So Paul Gal. 1.15 saith he was separate from his mothers wombe to preach the gospell yet they must both wait and attend for a reall calling The vse that is hence to be gathered is that as Christ contented and satisfied himselfe with a priuate life when by comming abroade he might haue come to great renowne in the world so much more are we to satisfie our selues with that place wee haue and leaue it to Gods wisedome who in fulnesse of time will call if he haue any imploiment for vs so as no man may beg or buy a calling or thinke all his graces buried if he enter not presently into the broade way of worldly fame for God will in time if he haue set him apart for his husbandry prouide him a place and meanes for his lawfull entrance and such an admittance as may secure his conscience For the second whence he came from Galile where may be demanded why Iohn went not to him he being but the seruantâ— the reason is first because Iohns ministery was appointed to be exercised in the wildernesse secondly it was to set forth the maiesty and to preserue the dignity and worthinesse of the ministery for in as much as Christ was to be baptized hee was to come thither as one that was to partake of some fruit of his office Which example and prefident shewes that no man ought to thinke himselfe too good to come to Iohn that is to the Minister of God in whose mouthes heehath put the words of reconciliation and in whose hands are the distribution of his seales And this condemneth all those that seeke to bring the Temple into their house or wait that the Arke should come to them Dauid we see though a King of high glory and renowne Psal 84 2.3 complaineth and mourneth that he could not haue accesse to the church of God and thought the birds happier theâ— he that sate and sung within the Temple And if the King of heauen the Lord Iesus did humble himselfe to goe to Iohn much more ought flesh and bloud to striue to ioyne themselues to the publike place where the ministery is exercised The second circumstance is Iohns forbidding of Christ to come to his baptisme Out of which place appeareth that Iohn acknowledged him to be the Messias though he was cloathed with sinfull flesh for he saith he had need to receiue the holy Ghost of him which none can giue but Christ Now how knew he this for by the wisedome of God it was wrought that they neuer saw nor met before therefore hee must needs know it miraculously euen as miraculously Luke 1.41 hee leapt in his mothers wombe when she first heard of Christs conception And if the signe to know him be the Doue as some would haue it how knew he him before It must be answered that God gaue him a secret reuelation to himselfe to discerne that this was the person in whom dwelt the God-head bodily Coloss 2.9 and after for further confirmation which was a signe a posteriori there was this exhibition of that token a Doue descending on him According as Exod. 3.12 Moses was told he should bee a deliuerer of the people of Israel and this was his signe that when he had done it he should sacrifice to God in the mount that is it should further confirme him for he knew it before when he went forth of Egypt with the people Where we may learne that if we walke simply as in the sight of God and make a conscience of our calling wee shall haue if need require an extraordinary presence and help of God to instruct vs and we shall be taught of him the secrets and wonders of the Lord. Further learne in this refusall of Iohn to baptise Christ that although a man may be an excellent Minister yet hee may erre concerning some chiefe point of his office and this to bee no disparagement to him euen as Iohn failed in this duty So as we draw out of this particular example this generall instruction against such as except against Ministers being of another iudgement then others be for if he be faithfull in the greatest duty of his calling and his end be
it were not possible but they should be rauished with expectation after it there being at euery gate an Angell standing to let in Gods children and to keepe out the fearefull and vnbeleeuers adulterers and vngodly persons Againe heere learne that the creatures waiting with vs and hauing as it were the same affection we haue to be vnchained of corruption and at the libertie of the sonnes of God they belong only to vs that are his children and are sanctified for our vse through prayer and thanksgiuing for as through vs they fell so through vs they shall be restored and therefore wait both with vs and on vs in the meane time and the wicked are but vsurpers ouer them snatching them against their willes and abusing of them to their lusts as the voluptuous Iewes did who feeding vpon that was none of theirs while the meate Psal 78.31 was yet in their mouths the wrath of the Lord Numb 11.33 was kindled and consumed them and euen so at length shall the wicked be chased out of the world Iob. 18.18 and for his theft in rauening vpon that is none of his as God himselfe saith Iob 39.13 he shall be shaken out of the corners of the earth for that they enioy is none of theirs but belongeth as truly to vs as a man accounteth that his owne which he getteth by his honest labour and in that they abound more with them heere then Gods children to whom of right they appertaine it is certaine the glory of Gods elect shall be the greater in heauen for the want of the creatures heere on earth and the more the wicked enioy heere the greater shall their torments be in hell for that is Luk. 16.25 the obiection of Abraham to stop the course of Diues his petition who was in torment Remember saith he thou hadst thy pleasure in thy life and therefore for thy pleasure thou art tormented in thy death for God sendeth not all his plagues at once vpon the wicked but suffereth him to haue his seeking that he may be satiate with his owne way and that desiring Prouerb 12 12. the net of euils he may be heereafter tied and ensnared with the cords of his owne sinne Againe obserue hence for the conclusion of this point that all the creatures in heauen and earth do serue for the furthering of our saluation and are readie and willing to do vs good except the diuell and those that shall be damned for we know the red sea ranne backe and became dry land for the passage of the Israelites Exod. 14.21 The bitter waters Exod. 15.25 were made sweet by the casting in of a tree to stanch their thirst The riuer Iordan returned backward Psal 114.3 till the people of God were passed ouer Water came foorth of the stonie rocke Exod. 17.6 that the Israelites might drinke according as they desired The Sunne stood still in the middest of heauen and hasted not to goe downe for a whole day Iosh 10.13 at the prayer of Ioshua At the prayer of Hezekiah Esay 38.8 the Sunne went 10. degrees backward contrary to the course of nature The small quaÌ„titie of meale oyle which the widow of Zareptah had through the word spoken by Eliah 1. Kings 17.16 wasted not till the Lord sent raine vpon the earth The waters being twice smitten with the cloke of Eliah 2. Kings 2.8.14 diuided themselues twice this way and that way for the passage ouer both of Eliah and Elisha The waters of Iericho 2. Kings 2.21 by the sprinckling of a little salt at the spring head were healed of the Lord for the good of his seruants that death come no more thereof The furnace Dan. 3.23 though it was heat seuen times more then it was wont to be had no power so much as to scortch the garments of the three children that would not obey the kings commaundement in a matter of Idolatry neither had the Lions Dan. 6.12 though rauenous in themselues any mouthes to open against Daniel that made his prayers to God notwithstanding it was against the decree of Darius the king and so much sollicited by his malitious and idolatrous nobles Since then the creatures of God are thus readie to hide and smother their strength where they may hurt vs to open and enlarge their power when they may defend vs and since the Angels of God Psal 91.11 watch ouer vs in our wayes let nothing make vs so foolish since we runne well but to hold on for the tyrants rage can not last but the wrath of God is a soft consuming fire and let vs venter our bodies which are but dust for the saluation of our soules which are the Lords 1. THESS chap. 5. vers 19.20 verse 19 Quench not the spirit verse 20 Despise not prophesying THe words themselues yeeld two points to be considered first a commandement or an exhortation equall to a commaundement secondly the meanes how this commandement may be best obeyed and the exhortation most fruitfully receiued The commaundement is Quench not the spirit the meanes to performe this is Despise not prophesying that is the wise and found interpretation of the Scriptures by them whose lippes preserue knowledge and whose feet are shod with the Gospell of peace for so prophesying is to be taken for an application of the word and a teaching to edification In the first obserue forasmuch as nothing can be quenched but fire why this Metaphor or borrowed speech is vsed of the Apostle to expresse the Spirit by fire The like phrase and speech is vsed Mat. 3.11 when the seruant baptizing his master lest it should seeme a disparagement and debasing of him doth protest in great humilitie that he did it but with water but there came one after him that should baptize them with the holy Ghost and with fire that is with the supernaturall power of the holy Ghost as it were fire And in Iohn 7.38 the spirit is resembled to water meaning thereby that who so is not cleansed of the holy Ghost as with water cannot be saued Now the spirit is compared to fire in respect of the foure properties that bee in fire first the nature of â—â—re is to consume any matter that is combustible or may be burned euen so the holy Ghost is sent into vs to wast and consume all the lusts of our flesh as selfe-loue pride of life and whatsoeuer else exalteth it selfe aboue the purity and simplicity of the Gospell Secondly fire doth refine euery thing that can be purified euen so the holy Ghost doth change and refine our affections and purgeth vs from that drosse and filth of the earth that cleaueth so neare to vs and hangeth so fast vpon vs and keepeth vs still in the fornace of affliction till we come to that perfection of eternall blessednesse that the flesh dying the spirit may liue in the day of the Lord. Thirdly fire doth relieue by warmth all those subiects that be capable of life and those that be benummed it comforteth and reuiueth
be satisfied and rest in so much as is reuealed so as wee are not curiously to enquire what Christ did while he liued a priuate man in Nazareth for since the holy Ghost hath not disclosed it we must be wise according to sobriety Rom. 11.3 as Saint Paul speaketh and not seeke to learne where the Lord hath not taught or to open where he hath shut Onely Saint Luke chap. 2.46 reports that about twelue yeeres of age he disputed with the Doctors in the temple and confounded them and astonied such as heard him And this is enough to comfort vs that so much is recorded of him as hath ransomed vs from the indignation of his Father Secondly in that it is said Iohn came and preached note that the first ministery of the new Testament was a preaching ministery so as whether we speake of men sent mediatly or immediatly from God alone or from God by men we shall neuer finde any ministery commanded or practised nor any messenger sent that was not qualified with gifts and graces from aboue to diuide the word and this is impregnable not to be resisted that no man ordinarily can hope or looke for the power of saluation without preaching which is euident Rom. 10.17 Faith commeth by hearing and hearing by the word preached and this preaching cannot be as some would haue it bare reading as appeareth 2. Tim. 4.2 Preach the word be instant improue rebuke exhort which importeth some further matter then literall reading Besides if reading should be preaching and sufficient to beget faith then hath not the Lord forsaken the Iewes nor the Turkes but they remaine still the Church of God for they haue the Bible and doe reade it howbeit none will say but these are out of the Church Againe when Esay and the rest of the Prophets cried out against blinde guides did they meane they could not reade And Paul when he saith Wo t◠me if I preach not the Gospell 1. Cor. 9.16 doth he meane that this wo shall light vpon him if he reade not No for there be many weake Christians that must be fed with milke others with strong meat but the word read is of the same sound to all and as bread set before the hungry but they want strength in their teeth to breake it for it is fruitlesse to reade if wee vnderstand not and the Eunuch Act. 8.31 could liberally and religiously confesse hee could not doe it without a guide whereupon as the text saith vers 35. Philip preached vnto him Iesus So as it is a most determinate truth that there is no man lawfully and rightly called to the ministery that is not enabled with the grace of preaching and expounding the Scripture and euery place must labour to recouer if they haue lost or to obtaine if they want such a man as may goe before them in this wildernesse both in life and doctrine and diuide the word aright vnto them that they may be able to spie out the armour of their aduersary Heb. 4.12 and to preuent his assaults not but that the Lord extraordinarily may saue by bare reading yea and without reading for hee can knocke when he list and open when he list he can make corne to grow without sowing as he did in Hezechtahs time 2. King 19.29 For the second circumstance which is the place where hee preached namely in the wildernesse we learne that where the holy Ghost placeth a man there hee is to abide and to content himselfe not excepting against the rudenesse of the people as to be too grosse and base for their excellencies to instruct or against the place as to be too priuate or too vnwholesome and that their Pulpit must onely stand at Hierusalem and their anditorie must be great men Iohn Baptist we see how hee was content to exercise his message in a most solitary place the Wildernesse for this was by the assignation and appointment of the Lord. True it is Hierusalem had been more fit for state and celebritie and this might haue seemed more plausible to Iohn as a meanes whereby hee might sooner haue beene more famous but because the Lord had tied him to this place hee obediently keepeth it Much more are they then to bee reprehended that purchase liuings like farmes one for Summer another for Winter and not content with this put ouer their people to milchlesse nurses which as the Pope saith is like a harlot that puts forth her childe that she may the sooner returne to her lust Howbeit by the wildernesse he must not vnderstand a place not to be inhabited but onely a place not so well frequented as the fruitfull valleis of Iudaea Heere the Iesuites because wildernesse in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note Iohn Baptist to be the father of the Hermites men whom they faine to bee deuoted to religion to bee familiar with the Gods and to haue the contemplation of heauenly things hauing their soules freed from passions and their bodies humbled in diuine seruice To which wee answer First if Iohn preached in a wildernesse and in a bare solitarie place as they imagine how is it that their hermitages are built neere great cities Secondly the calling of Iohn was extraordinarie being immediate from God and his office extraordinarie being to denounce the comming of Christ Admit he were an Hermite yet when he had run his race his office did cease Thirdly of all liues there is none so contrarie to the societie of man and to the communion of Saints as this of Hermites for first God in Adams integritie saw Gen. 2.22 he could not bee without a companion much lesse can we now And to this is answerable that of the Preacher Wo to him that is alone Eccles 4.10 and amongst the Philosophers he that abandoned company was esteemed either a god or a beast Secondly if any be qualified and beautified with any speciall good grace and vertue then ought hee to supply the wants of others and being such a candle as they would haue him he ought not to be hid vnder a bushell and if there be defect in him then ought his want to be supplied by the fulnesse of others Thirdly if neither he need others nor others want him which cannot be in this life yet if there were nothing else then the beholding of the beautie of the house of God and the comfort of the participation of the Sacraments Psal 84.3 as Dauid saith and wished rather to bee a sparrow that built her nest in the temple then to be banished from the congregation of the Saints saying Psal 42.1 That as the Hart braied for water so did he for the contemplation of the Arke wherein the Lord did sit This were sufficiently forcible to disswade from this vnsociable life besides that Iohn liued not alwaies heere but staied till he was called to the Court of Herod where he lost his head for his boldnesse Mat. 14.10 For the third point namely the summe of
being but the herbinger and the person of Christ whose comming he proclaimed yea so great as he was not worthy to do him the basest seruice so much as to pull off his shooes this being a prouer be taken from those countries where trauelleâ—s going in the heat all day did accustome at their iourneies end to haue a seruant attendant to plucke off their shooes and to wash their feete In the speech there are two parts to be obserued first the abasing of himselfe and his office secondly the magnifying of the ministery of the Messias Here first note that Iohn doth not compare the baptisme hee administred with that the Apostles should afterward minister nor his outward signe of water with theirs as being any difference betweene them but he compareth his owne person with the person of Christ and that which he worketh visibly with water with that which Christ worketh supernaturally cleansing the conscience They therefore are deceiued that thinke 〈◊〉 baptisme lesse effectuall then this of ours drawne from the 〈◊〉 postles for in the substance there is no difference but onelyâ— the manifestation and perspicuity of it that as Iohn was plaâ—â— then the Prophets so were the Apostles and after Minister more plaine then hee which was signified by that speech a Christ Mat. 11.11 Hee that is least in the kingdome of God is greater then Iohn Baptist this being meant of their ministeries for the Sunne is the same both in the morning in his weaknesse and at nooâ—â— daie in his strength and there is the same humane nature is a child as in a man and no other baptisme in substance now then this of Iohns being both instituted by the same Lord. But the Iesuites challenge the Caluinists for making Iohns baptisme comparable with the Apostles for Iohns say they did not remit sinnes but he onely baptized them vnto amendment of life Wee answer first in neither of their baptismes there is any remission of sins this onely being in the power of Christ the institutor as in circumcision the cutting of the flesh in it selfe aâ—â—led nothing but the effieacy was in sealing to the conscience the beliefe in the Messias to come for many had outwardly that signe whom the Lord abhorred and if that did but secure the soule vpon an inward beleefe much more is baptisme now but a seale of righteousnesse vnto vs. Againe if their baptisme vnder the cloud was the same with Iohns so was that of the Apostles and could any of them giue any more then the external ministerie But Iohn say they baptized onely to amendment of life We answer as it is Marke 4. Iohn baptized to repentance and remission of sinnes and can there be any repentance without remission No for being promised both together they are receiued of the person both together Againe if this baptisme of ours and that of Iohns be not the same in substance then did not Christ sanctifie our baptisme in his flesh which is false for man can giue but the outward element and Christ alone doth purge the soule Secondly learne what power there is in the outward ministerie of men and in the outward seales for howsoeuer the Scripture doth magnifie outward means and the men as instruments as that Paul is said to saue soules and to haue begot Onesimus in the faith Philemon 2. Cor. 3.6 chap. 1. and our ministerie is called the ministerie of the spirit yet when the scripture will shew what either the men or the meanes separately and apart can do in their owne nature and that all is the worke of God onely then either the meanes are not at all mentioned or else they are woonderfully debased as Paul can but plant Apollo can but water but it is God that giueth the increase Heere Paul is nothing 1. Cor. 3.6 for the blessing is onely from the Lord the internall being opposed to the external for whensoeuer these be either opposed by comparing or compared by opposing then all is in God for God dealeth otherwise in disposing of things that nourish to eternall life then of those that helpe to the conseruation of this present life As there is some power and as it were an inherent vertue in bread to nourish in it owne nature and there is power of generation in man to beget but to awake the conscience and to clense the heart there is no power that remaines in the Ministers person or in the seales of Baptisme and the Lords Supper the Minister separately hee speakes and it is but a perishable breath as the voice of another man though they be the words of God Act. 16.14 for otherwise why should Lydiaes heart bee opened more then any of the rest of the hearers there was the same voice of man sounding into the same eares of men by nature And in Baptisme for himselfe the Minister can doe nothing but powreon water and the water is but naturall which can but wet the body and there is no power appropriate to it that of it selfe it is able to conuey any security to the conscience But doe not the words of institution worke something and bee they not operatorious to worke some change As the words bee pronounced with the organ and instrument of the mouth it cannot make the bread to alter the substance but the words haue this power to declare what the Lord will worke first for our selues that we must breake bread for the people that they must eate it This is my body shewing what the Lord will doe that wee must not be amazed in beholding the signes but lift vp our eyes vnto the Lord that giueth Christs bloud to the heart of euery beleeuer for there is no flesh in the bread nor vnder the bread nor with the bread These therefore haue no power to conney any grace to the soule for if they had then were all regenerate that receiue them and sometime regeneration preceeds and goeth before baptisme as in Cornelius Acts 10. sometime it followeth baptisme as in children And againe if there were any power in water of it selfe or by the words of institution then after the sacrament the water should euer remaine sanctified which we see contrary for it doth putrifie like common water And no more doeth the Sacrament depend vpon the intention of the giuer and consecratour then it doth vpon the intention of the receiuer for it was as true a sacrament and as effectually offered to Simon Magus and to Iudas as to the other of the Disciples for the same Sunne shneth to all though some doe shut their eies Further obserue and beware that we doe not make duos totos baptismos two whole baptismes one of Iohns another of Christs but onely of one whole baptisme two parts as of one whole man we make two parts body and soule one is as in the law a circumcision with the hand cutting the flesh the other cleansing the conscience by faith in Christ Neither do we make them two thâ— God
separates for it is the same word of life in it selfe but not to them that eate it not to the elect it is effectually conueied to the reprobate it is truely offered by God but separate by their vnbeleefe Therefore let vs consider the analogy and naturall relation in baptisme the externall thing is water such as is common the thing inward is the very bloud of Christ answered by the signe The application of water to the clensing of the body is answered by the applying of the holy Ghost the effect of water is to purifie from filth so is it of the bloud of Christ to purge from sinne and this two waies by killing and renewing by nortifying and quickning by the dipping in the water is represented the death of Christ and his resurrection signified by pulling out of the water that as we are buried with him in Baptisme so we shall rise with him by his spirit Why but hath Iohn no power but to put on water euery man may doe so and how is it then that 2. Cor. 3.6 Paul saith God hath made vs ministers of the spirit and not of the letter for there he compareth the Law to the Gospell Moses to the Apostles Moses gaue vnto the people the two tables which was onely a commandement externall for he could not change his owne heart nor apply his owne soule to the performance of the law but it was onely as if a man should write to a blind man to bid him reade or to a deafe man to bid him heare And can Paul doe any more to conuert the Corinths No but this is the difference the preaching of the Gospell which is the ministery of the spirit doth not onely require faith but giueth faith to be saued for of it selfe it is as easie to keepe the law as to beleeue Why but Paul saith to Timothy 1. Tim. 4.6 Attend on the worke of preaching to saue thy selfe and others and Paul of himselfe saith I begat you and Mal. 4.6 it was prophesied of this Iohn that he should conuert the hearts of men This is most true when the externall and internall doe ioyne and iumpe together and when they are not compared by opposition but are comprehensiuely taken together then we can bind and loose sinnes and as Leuit 16.16 then the Priest shall make thy soule cleane But as it was said that there was in paradise Genes 3.22 the tree of life not that it had any life in it but that they that should eate of it should liue for euer and so of the tree of knowledge which was so called by the effect it wrought making vs to know what good we lost and what nakednesse we fell into so it is said that we forgiue sinnes Iohn 20.23 because the word of reconciliation is put into our mouthes not that we doe it by any absolute authority but necessarily because our commission extendeth to it by God And so all morall matters vnder the law were but a meere pageant sauing that they sealed to them the inward which was the blood of Christ and where such efficacy was giuen to the sacrifices there the inward thing was attributed to the outward so as we must still hold that all power and sufficiency is of God 2. Cor. 3.5 Further obserue that Iohn of necessitie must giue water or else Christ can giue no bloud and except there be planting and watering nothing can grow So as we must learne to submit our selues to the ministery else can wee not ordinarily expect for any grace at Gods hands for he giues but increase and blessing to his worke-mens labour and though the voice of the Preacher be but a vanishing voice wanting power to affect the conscience and vertue to illuminate the eies for the voice cannot pierce the soule yet wee must humble our selues to Iohns ministery for by this voice doth the Lord giue life and as hee cannot hope for fruit that neuer sowed nor expect for wine that neuer planted no more can hee looke for life that neuer heard for faith commeth by hearing Rom. 10.17 and without faith there is no saluation So as vnlesse we doe embrace this ordinance of God to follow them whom hee hath made his armes to reach forth vnto vs the bread of life we can neuer beleeue and except we desire to be sealed with the great seale of heauen committed vnto them wee shall neuer be saued for as it is said Gen. 17.14 euery soule contemptuously refusing circumcision shall bee cut off and he that despiseth the bread doth betray and crucifie the Lord Iesus as the Iewes did that bad away with him Iohn must be regarded because he puts on water for who is not glad to receiue his pardon by the person of any and why should their feet bee contemptible that bring vs such newes from the mouth of God And if wee dare not in paine of damnation but thinke reuerently of the seales that is of water and bread in the Sacraments how much more must wee reuâ—â—â—ce the doctrine that is of far greater maiesty for the Sacraments are but blankes without the word Further consider heere in Iohns baptizing to amendment of life that as all Sacraments are couenants and in couenants there is alway something agreed on betweene both parties so in Baptisme God promiseth to receiue Christ to redeeme the holy Ghost to sanctifie and on the other side we promise to beleeue this and to repent vs of our transgressions For as Baptisme sealeth vnto vs remission of sinne so also doth it seale as it were from vs amendment of life and to whom soeuer the Lord sealeth this assurance that he will saue him to him also he sealeth regeneration and newnesse of life And as Paul saith Rom. 2.26 if vncircumcision beleeue well it shall bee saued rather then circumcision that is if the outward signe bee separated from the inward and not accompanied with cleannesse of heart and obedience to the commandement hee that wants the outward seale and yet is circumcised in heart is more to bee accounted of then the other Therefore let vs looke and take heed we performe the vow wee made before God and his Angels in our baptisme namely as to beleeue the promises so to repent and reforme our liues for he that will assure himselfe of the benefite of Baptisme must see what power he hath to subdue his corruptions He will baptize you with the holy Ghost and with fire That is by the holy Ghost Christ will seale the pardon of their sinnes who hath the same power that fire hath as first to burne vp all trash and stubble secondly to purifie things that are to be purged thirdly to giue light in darkenesse fourthly to quicken things that are benummed and stiffe with cold So as let vs examine our selues whether wee haue felt these effects of this spirit for if he filthinesse and frâ—â—â—dnesse of our nature be burnt vp and consumed if our harts be swept and cleansed from vile and loose
affections if our vnderstandings be illuminated and lightened with the lampe of the Gospell if we be inflamed and set on fire with the zeale of Gods glory and well hearted toward his children then may wee hope to haue beene baptized truely for the holy Ghost worketh these things in beleeuers But he that is drossie or luke-warme in his profession that is hard hearted to the Saints that followeth the sent of his affections and that is weary of the candle of truth hath cause to suspect that he is not yet baptized with the holy Ghost In Ioh. 3.5 this spirit is compared to water cleansing the soule inwardly which hath three properties first to wash away filthinesse secondly to moisten that which is drie and to quench thirst and allay the scorching heate thirdly to fructifie as Psalm 1. willowes are said to bee fruitfull planted by the water side euen so the holy Ghost doth purifie and wash the soule refresheth the conscience scorched with the feare of Gods vengeance and giueth power to make our drie and barren hearts to prosper in euery good worke MATH chap. 3. vers 12. verse 12 Which hath his fan in his hand and will make cleane his floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire BEcause it falleth out in great auditories and assemblies that there bee many wilfull and peruerse persons which doe not esteeme of the Lords rich bounty but doe scorne and tread vnder foote tâ—â— mercy offered Iohn Baptisâ— doth heere denounce peremptory vengeance and intollerable torment against all â—â—ose that shall not submit themselues to the ministery of the Messias and that they which will not bee baptized with the fire of the holy Ghost and of Christ that is with his bloud and with his spirit shall be baptized with the fire of hell The words doe containe an Allegorie or continued borrowed speech which may be thus resolued First by the Fanne vnderstand the ministerie of the Gospell which should begin at the preaching of Iesus and should winnow the people to make a separation betweene the bastardly brood of Abraham and the true Nathaniels Ioh. 1. chap. 47. Israelites in whom is no guile betweene them that had onely the marke of circumcision in the flesh and them whose hearts and vile affections were inwardly circumcised By that it is said In his hand is ment that it is presently to be manifested By floore vnderstand all places where a Church may be gathered or more specially for a visible Church alreadie gathered Iohn addressing his speech heere to the Iewes which were at this time the Church of God By wheate is ment all that should beleeue either Iewes or Gentiles By the Garner is ment the kingdome of heauen By chaffe is ment hypocrites and vnbeleeuers mis-liuers or the children of perdition that refuse to bee fanned by the Lords voice By cleansing is ment that separation the Gospell should make betweene the apostate Iew and the beleeuing Iew. By vnquenchable fire is ment the torment of hell prouided for vnbeleeuers Out of this first generally obserue that where the Gospell comes and is preached with power and with a good conscience and not huckstered nor merchandized as men doe their wares but that they so labour as not to be ashamed of that they doe preaching their doctrine not to the eare but to the doore of the conscience that there it makes a manifest difference betweene true and false children whereas before all was shuffled together for though before this time the Pharisees and all others were as one bearing the same title of Abrahams seed yet saith Iohn afterward shall come the venting of the Gospell which with the powerfull blast thereof shall scatter the hypocrites and make knowne the faithfulnesse of them that with honest hearts embrace and cherish it After this maner is the word in the Epistle to the Hebrewes Heb. 4.12 compared to a sword with two edges that cutteth two waies either to conuersion if it be beleeued or to confusion if it be despised Hereupon it is that Simeon did prophesie to Mary Luk. 2.34 to preuent any conceit might rise in her minde of her dignitie and glory being the mother of the eternall Lord heereby thinking that all the world should applaud her for her Sonne telling her that this child should be set vp for the rising and ruine of many a marke that euery man should shoot at and by his comming should the hearts of many be discouered For the sound of his mouth Heb. 4.12 deuides betweene the ioynts and the sinewes and the marrow and the bones anatomizing the hearts of men to see whether they be sound or rotten And they that before seemed to bee all one shall when the fan comes differ then the poison that before lurked shall bee layed foorth and the hidden gall shall be displaied Heereupon also the word is compared to fire which hath a double effect to wast stubble and drosse and to purifie that is refinable as siluer and gold For the Gospell hath this vertue to inflame some mens hearts with a zealous loue of God and his glory setting others on fire to persecute it to quench and to impugne it This effect had it in Iohns time some saying that he was an honest man some that he was Christ others that he was a Galilean Luk. 3.16 Mat. 11.16 whence could come no good thing and others more plainely that hee was a diuell all before being as they thought well circumcised and the children of Abraham So when Christ spake in his owne person the chaffe flew away and then was easily knowen who was an hypocrite hee comming to some place where they had rather haue their hogges Mark 5.17 then their soules saued Luk. 4.29 and to others where they brought him to the side of a hill of purpose to haue throwne him downe and to Iairus house where some Mark. 5.40 laugh him to scorne for his speech This fanne by Christ was committed to his Apostles that they likewise should make a separation where they came Paul Preaching at Antioch the Iewes railed against him when the Gentiles desired him to preach the same sermon the next Sabbath And by the power of this Fanne Act. 22.23 the Iewes cast vp dust in the aire and crie that Paul is vnworthy to liue And Act. 23.12 certaine doe bind themselues by oath not to eate nor drinke till they had killed him when as others in Iudaea did submit themselues and became the true disciples of Christ Yea Luk. 12.53 it appeareth that there is no bond so streight nor so well knit but religion will violate and cause the father with the sonne the mother with the daughter to impugne the Gospell with hostility not that it is the property of the Gospell to breed dissention but it is the malice of Sathan to enrage mens hearts that they should not receiue it that his barnes might be full And then must Ahab 1. King 21.19
word in the ordinance of God should goe before the seale and in this respect it is necessary yet is it a Sacrament though there be no preaching and the want of the word doth not abolish the nature of the action So we must labour that all thing that sauour of corruption may be remoued yet not to seuer our selues from the Church by reason of some abuses And heere those are confuted that will submit themselues to some commandements and not to others We thinke no man can be saued without Baptisme if hee contemne it and why doest thâ—â— not aswell labour to haue thy child nurtured vp in faith and religion No man will come to the Sacrament without examination for if he do we account it damnable or who is he that taking the bread in the Supper would be found asleepe yet we thrust our selues into the temple to heare the Lord speake vnto vs not communing with our hearts before we come and suffering oâ—â— selues to be caught with sleepe when we are come And whence proceedeth this but that we doe not esteeme it as righteous as ordinance of God to come to the doctrine with preparation as to the Sacrament Certaine it is many may bee saued without Bptisme but being baptized and despising preaching if hee may haue it he is sure to be damned for what is the seale vnlesse there be a graunt precedent But we are almost like vnto the Pharisees that thought it no sinne to sweare by the altar but to sweare by the oblation on the altar was an hainous matter so to sweare by the Temple it was nothing Math. 23.18 but otherwise to sweare by the gold in the Temple which is most strange since the gold is nothing vnlesse it bee sanctified by the Temple So the Word doth separate and sanctifie the water and the bread and not they the Word for it hath life without them and who taught them to distinguish thus For if we will all go to Iohn to be baptized of him so must wee also to heare him preach Let vs beware therefore how wee leape at a Gnat and swallow a Camell Ioh. 13.8 Peter would as faine be cleansed as the rest of the Apostles then must he not be so nice as to deny this mercy to himselfe to haue Christ wash his feet But as we must measure euery thing by the commandement so must we likewise esteeme them according to the dignity and order that God hath commanded for this shall bee the best fulfilling of righteousnesse And Iesus when he was baptised c. Heere the Euangelist setteth downe what followed immediatly after Christs baptising namely the ordaining of him by an heauenly Oracle to be the great Doctor of the Church There were many glorious sights and apparitions whereby was testified to Iohn and the people that this was an extraordinary man By opening the heauens must bee vnderstood that they were as it were cut asunder that thereby they might know that this man was not to be considered as in the infirmitie of man but as one come from heauen Further Iohn and the people saw with their bodily eyes the bodily shape of a doue by which was represented Sacramentally an extraordinary presence of the holy Ghost which though it be euery where and so cannot be limâ—ted any where yet was it neuer so much present any where as in this place whereby was signified the perfusing and powring of all gifts and graces vpon the humane nature of the Lord Iesus And after their sight had beene thus confirmed yet was there a more excellent signe a voice from the liuing God that this man and this person that stood before them aggreuating and gathering himselfe among the company of sinners this poore man appearing but in the basenesse of this flesh was the very naturall Sonne of God begot by an incomprehensible generation in whom his soule delighted So as the summe is this There are testimonies giuen from heauen to Iohn and the people by sight and by hearing that this man that was but newly baptized was the onely and alone peace-maker of the Church The testimonies be three first the opening of the heauens secondly the descending of the doue thirdly the voice from heauen and the matter of the voice For the first vnderstand that albeit Christ had the heauens opened in part for the confirmation of his owne soule that hee was appointed to bee the great ruler of the Church who in his humanity had need of such a confirmation and that in part they were opened to giue him security to vndergoe this great office yet it was done especially for the confirming of Iohn and the people as Ioh. 12. A voice came from heauen saying I haue glorified him which came saith Christ vers 30. not for me but for your sakes So as heereby generally obserue in that the heauens are opened to authorize him to be the great Teacher that our duty is to heare him and the greater shall our condemnation be if we doe it not For though others speake by commission from God as Iohn and the Prophets yet this is true spoken of in the Hebrewes that if they went not vnpunished that despised them that spake from the earth that is being but men much lesse shall they escape that despise him who speaketh from heauen And since the Prophets Luk. 16.29 are to be heard and Iohn speaking in the authority of God much more are we to take heede that we neglect not the words of this great Teacher that speakes from heauen being God in flesh For the second testimony first may be demanded whether Iesus was destitute of this spirit before And if not why it is said now to light on him Colos 2 9. It is certaine as the Apostle teacheth that the God head dwelt bodily in his flesh and neuer any creature had so much as hee from the first moment of his conception And in that it seemes now to descend vpon him vnderstand that before hee led a priuate life and the time of his manifestation was not come at this time hee abstained from shewing any worke of his mediatorship and in this priuat course of life he had such a portion of the spirit as was meete but now when he was to exercise his office he hath his soule endued with a more excellent measure of grace Hereupon it is said Esa 61.1 The spirit of the Lord came vpon me to preach good tidings c. comming then in a speciall manner vpon him where we learne that as Christ in the lineaments and proportion of his bodie grew and increased so did he also in the graces of his soule and inward vertues as Luk. 2.52 hee increased in wisedome and in stature and in fauour both with God and men And howsoeuer hee had by right appertaining to him all grace yet it was powred downe by degrees and the greatest measure of all was at the time of his ascension The grace hee hath receiued is farre aboue
if we haue his inuisible spirit wee haue himselfe and may equally assure our selues of both and that wee are flesh of his flesh expressed in the Scripture as hath beene before declared by naturall proportions and supernaturall as first by the coniunction of the head and the members of a mans bodie secondly by the vine and the branches thirdly by the husband and wife fourthly by meates and drinkes that as they being eaten really doe nourish the bodie so wee eating the flesh and drinking the bloud of Christ spiritually he nourisheth and feedeth our soules to life eternall This vnion is also set downe vnto vs supernaturally Iohn 14.20 Yee shall know I am in the Father and you in mee and I in you howbeit wee are not in the same measure in Christ and hee in vs as he is in the Father but according to that proportion of faith which is in vs and in that abundance that shall make vs blessed for euer Againe learne hence that wee are not to looke for any perfection in this life but so long as wee beare about vs this masse and lumpe of flesh which is the bodie there will remaine certaine reliques of corruption which can not be extinguished but by death nor wholly remooued but by mortalitie and this is the case of Gods best children Paul speaking of himselfe as in the part vnregenerate and as but in part spirituall Romans 7.14 said he was sold vnder sinne and carnall meaning thereby that so much as he had of the spirit so much was the image of God restored in him and so much he delighted in the law of God but so much as was wanting of the spirit so much was wanting of Gods image and so much he rebelled against the law of God and serued the law of sinne And Peter that chosen vessell of God Iohn 13.10 by the wisedome and instruction of Christ himselfe hath neede of water to wash his feete and 1. Iohn 5.8 Christ came not onely by bloud but also by water that by daily regeneration we may purge and cleanse our selues And to this may be referred that speech of Christ Iohn 13.33 Whither I goe yee cannot yet come which prooueth wee haue still some corruption that maketh vs yet vnfit for the kingdome of heauen vntill wee haue washed our feete cleaner and mortified our selues better for wee know yet but in part But then it may be said since wee haue these imperfections how shall we be knowen from the reprobate Verie well for there is great difference betweene our imperfections and their sinnes our scarres and their vlcers our limping and their halting downe right for as 1. Iohn 3.9 Hee that is borne of God sinneth not that is as the world sinneth the one sinning of ignorance the other of knowledge one of infirmitie the other of presumption the one with griefe the other with greedinesse one through weakenesse the other through obstinacie and malice the one striking and checking his heart for the euill thought it produced the other feeding and encouraging his heart not to staie at the thought till it breake foorth into the hands yea God doth bring vs vp that are his children thus imperfectly for two ends for first hee will not suffer vs to haue our perfection heere for feare wee lose it as Adam did secondly hee doth exercise vs with these imperfections to humble vs lest wee should waxe proud and so care not for him and this is his great mercie that hee doth trie vs with infirmities but not destroy vs vex vs but not vâ—nquish vs giuing vs power in the end through the sufficiencie of his grace to ouercome them Now for the second part which is his satisfaction giuen to the faithfull that they must not so sinke vnder the burden of their infirmitie as to mistrust their saluation obserue when it is said the spirit is life we must vnderstand no naturall life but such a life as Paul speaketh of Ephes 4.18 where hee saith the Gentiles that walked in the vanitie of their mindes were strangers from the life of God that life whereby God dwelleth in vs and to be strangers from this life is to be strangers from holinesse of life for God and an vncleane conuersation cannot companie together And this life of the spirit is that whereby as Peter saith 2. Peter 1.4 wee are made partakers of the diuine nature not really but by renouation hauing obtained this mercie to bee borne a new of immortall seed by the word of God For as the soule infused into the bodie quickeneth a massie peece of flesh which had no motion before so the soule to make it a liuely and good soule must haue a soule powred into it that is the spirit of God and if this spirit be absent we are as dead from holy motions as the bodie naturall is from outward actions by the priuatiâ—â— of the soule So as wee learne hence that a man may liue â—â—fe in the flesh and yet be dead in respect of the life of God which ought to mooue vs to worke out our sanctification in feare knowing that if wee be all flesh wee shall neuer see the face of God Now as to liue a naturall life there must bee a generation according to the flesh so if wee will attaine to this life in the spirit we must be brought to a second birth not to bee turned into our mothers wombes againe as Nicodemus thought Iohn 3.4 but as Christ saith wee must be borne of the will of his Father that is of the seed of the holy Ghost Heere it followeth as a man naturally borne hath his life maintained by being nourished with meat and drinke so when we be borne againe of the seed of the spirit we must be maintained and fed by the flesh and bloud of Christ spiritually and as we are borne of the holie Ghost by the word so wee must be nourished by the holie Ghost in the word or else we shall neuer be saued In the desire therefore of our saluation we ought to thirst and part after the riuers of life which doe plentifully flow in the booke of God Againe as men in this naturall life haue their degrees to proceed in which doe neuer change as that first they bee children then after grow to a more vnderstanding age which was euen true of Christ in this flesh who Luk. 2.52 is said to haue increased in wisdome and in stature euen so we must know that our spirituall birth is not perfect at the first day but it hath as it were a childhood and wee are babes to be fed with milke as S. Peter saith 1. Pet. 2.2 and then afterward we grow from faith to faith and from one degree of grace to another yet heerein they differ that in our spirituall life in this world we cannot come to any perfection sinne hangeth so fast about our heeles but in our naturall life we attaine to a fulnesse and ripenesse of strength And in this also they differ that
the naturall powers of this life decrease by age and by infirmities but so it must not bee in our spirituall life for in this we must neuer neither stand still nor goe backward nor grow downward but still be stedfast in faith and walking on in loue like men alwaies running a race till wee haue attained the prize which prize is glorie Againe consider for this spirituall life that as the body whiâ—â— it hath the soule is but a naturall bodie spending like oile in the lampe and cannot but in the end die yet after this life shall be called a spirituall bodie not in substance but because in the resurrection it shall be quickned by the spirituall power of the holy Ghost so a man that hath but a soule if hee haue not the soule of the soule that is the spirit of God to quicken it he is but a naturall man and must needs be damned Againe as a bodie raised vp and quickned by another power can neuer die so the soule being a spirituall soule and hauing once receiued the earnest of the spirit and the power of sanctification from the holy Ghost can neuer die And in this respect we are exalted to a greater priuiledge than Adam had in his creation and it fareth better with vs than it did with him for it was aâ—btrarie with him and rested in his will to die or not to die whereas we hauing once drunke of the water of life and once tasted of this spirituall life we may neuer thirst and as S. Iohn saith 1. Iohn 3.6 we cannot sinne Ioh. 6.54 that is not to sinne but that we purge our selues vpon reproose and recouer our selues when we fall Further obserue hence that there is a double death and a double life first there is a death in the present corruption of sinne whereby in this life we deserue damnation Now that there is a death in this life is prooued 1. Tim. 5.6 the widdow that liueth in pleasure is dead while she liueth and Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Reuel 3.1 it is said of the Church of Sardis Thou hast a name that thou linest but thou art dead Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the separation from the body and at the last day shal be laid both vpon the soule and body in a fearefull and full measure Answerable to this is life the first kind whereof is the grace of God vouchsafed vs in this our pilgrimage the second is the glory of God giuen vs in the life to come Now the life of the spirit hath three degrees first at the regeneration when we are renewed in our affections and do feele a change of mind within vs secondlie at the separation of the soule from the body when being as in were released out of the setters of this life she takes her flight to heauen for then doth the soule liue more excellently than it did before being freed from the bufferings of Sathan and the allurements of the flesh Thirdly at the generall resurrection when the world with the Iustes thereof shall passe away like a cloud and be wrapped vp like a clout for then both soule and body shall enioy the presence yea more than that shall liue the life of God for euer Euen so death in the reprobate hath three degrees first in the contagion of sinne secondly in the separation at the doore of death as it were when the soule alone goeth to the diuell thirdly at the resurrection when the body is reunited to the soule to receiue the fulnesse of their endlesse torment Againe the reprobate in this life and in the life to come haue a double misery coupled to their double death for first in this life they want the grace and fauour of God and bee euen like Cain Genes 4.14 afraid lest euery man should kill them Secondly they haue resident in them the diuell who being the God of this world hath and doth carrie them away daily in the power of darknesse Then in the life to come Iohn 16.11 they haue first a priuation or losse of the presence of God secondly a suffering and enduring of all torments 2. Thes 1.8.9 where there cries shall neuer bee pitied nor their paines euer bee eased Proportionable to these haue the children of God double comforts which may bee gathered from the contrarie of the former For first they haue the countenance of the Lord alwaies smiling on them and the strength of the Lord alwais supporting them in this life Secondly which is more they haue the true spirit of comfort dwelling in them and the Father the Sonne and the holie Ghost doth continually feast with them while they liue heere And when we fall a sleepe for nothing else is death to the Saints as we may see in Stephen 2. Cor. 3.17.18 Act. 7.60 then doe we first stand alwaies in the sight of God and behold him face to face neither doth his glory then any whit amaze vs as it did when the veile was before our eies but it doth reioice vs and we glory in it Secondly we are filled with ioies vnspeakable and haue the full accesse and fruition of all that the heart can desire or seeke for Now the way to know that this life of God is in vs must be by the amendment of our liues and by the leauing of our sinnes for regeneration beginneth at repentance and repentance at leauing of sinne in which point euerie man must examine himselfe wisely for if thou hast not brideled thy tongue from bitter and blasphemous speech if thou hast not taught thy hands to worke truely without deceit and hast not brought thy heart to pray feruently without hypocrisie then hast thou no part in this regeneration and by consequent no fellowship in the life of God For righteousnesse sake That is as much as if the Apostle had said reformation of life and religion is the badge and euidence of the spirituall life we leade heere The cause of this is the righteousnesse of Christ which resteth in these two things first in satisfying the iustice of his Father for our sinnes as the Prophet Esay speaketh Esay 53.5 Hee was wounded for our transgressions and by his stripes are we healed secondly in fulfilling the law which he performed foure waies first by teaching it precisely secondly by obeying it exactly thirdly by suffering for our breach thereof meritoriously fourthly by sanctifying vs to doe it effectually But this kinde of righteousnesse is onely resident and inherent in the person of Christ howbeit the righteousnesse heere spoken of by the Apostle is a signe onely and a token that we are sanctified by the flesh of Christ and that Christ hath purchased saluation for vs and that we sighing vnder the burden of sinne Rom. 7.25 walking in a reformed life and waiting for the glorie that shall bee seene we shal be as
to couer our nakednes with the robes of our elder brother Christ Iesus and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ So as with the hearers of Peter Act. 2.37 the law â—â—ging and pricking our consciences wee shall crie out in a holy distrust of our selues What shall we do And this kind of despaire prâ—pareth vs to saluation for the spirit sheweth vs our pouerty and where to buy gold that shall cost vs nothing it sheweth vs our wretchednesse that haue nothing but rags to put on and withall the wardrobe of Christs righteousnesse where wee shall haue garments fit for the Saints of God it sheweth our Apostasie how we haue fallen and by our fall haue euen broken and cut as it were our owne throats and sendeth vs to the Physitian Christ who is onely good at such a desperate disease it sheweth our blindnesse and withall the eie-salue of the holy Ghost to cleare vs 1. Ioh. 2.20 it sheweth vs our debt and the sergeant the diuell ready to arrest vs and then sends vs to the God of heauen in whose hands is all treasure to discharge what we owe it sheweth vs how we stand vpon the scaffold ready for the hatchet and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ and subscribed with Gods owne hand So as it teacheth vs onely to mistrust and despaire in our selues and to seeke to be releeued and refreshed with that water of life whereof hauing once drunke wee shall neuer thirst againe Iohn 4.34 Howbeit on the contrary this same spirit bringeth the wicked into a sense and feeling of this same horror and leaueth them in the astonishment of their conscience so as Sathan continually hath their sinnes to scourge them with and their corruptions wherewithall to vpbraide them And the cause why they bee left in this hellish plight and suffered to be thus perplexed and tormented of themselues is their owne infidelity that they haue stopped their eares against that comfortable sound of the Lords mercy and so poisoned their hearts with sinne that the power of the word could not worke vpon them and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie that the sinnes they commit should be the punishments of sinnes past and the deserts of punishments that are to come And as to that that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked and should leaue the reprobate euen when they are brought to the depth of despaire it were blasphemy to say or thinke that he doth it for and to the same end thaâ—â—â— than doth for Sathan doth it to prooue God a liar as that being in that case it were not possible for God to saue them whereas the mercy of the Lord is aboue all his workes But the spirit of God doth this that God may be iustified in the iust hardening of that mans heart whom hee found sinfull and whom hee was not bound to saue and so his end is to take vengeance of his hypocrisie for the Lord is as iealous of his iustice as he is of his mercie Sathan promiseth saluation to whom God pronounceth damnation and lulleth them in security whom he findeth carelesse to watch ouer their steps neuer greatly troubling or mouing any of his owne till they come to such a deepe exigent and to such a narrow pinch euen to hels mouth that they cannot goe from him then they taste euen of hell fire in this life and feele a fearefull beginning of that shall neuer haue end Now God threatneth damnation to all to his elect that they may seeke and hasten to be shrouded vnder the shadow of Christs wings and to feele the vertue of the hemme of his garment to the reprobate that they may bee the more hardened Mat. 14.36 because it is in the corruption of their owne hearts that they heaue refused the acceptable time of grace and reiected the pearle which they might haue bought It will be said But why should the holy Ghost leaue them in this despaire He is not properly the author of despaire but if the reprobate being brought to this be not recouered it cometh of his owne wickednesse As for example a man sheweth vnto a triator his indignity and hauing done this with great and vehement passions hee sheweth him the detestation and vglinesse of his offence and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse if the traitor vpon this make himselfe away by violence as Iudas did hee that thus laid the quality and nature of his offence open before him Mat. 27.5 is not the cause of this his desperate end hee was the cause and meanes of making him to bee affraid and angry with himselfe onely and that was lawfull so the holy Ghost by laying open the riches of Gods mercy at the first thine owne wilfull rebellion to forsake him Rom. 7.12.23 his giuing of thee a law to bridle thee and the hâ—â— and feruencie of thy corruption to breake through all lawes worketh this terror in thy heart that art a reprobate and sheweth as it were before thee the smart and execution of thy sinne If now thou despairest and restest there the cause is in thy selfe for thou sawest light and louedst it not and heardest the sound of retrait and yet weatest on to thine owne destruction Further this spirit of God is not the author of despaire as it is despaire for a man should neuer despaire of Gods mercy as God was not the cause of the lie in the false Prophets as it was a lie 1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne So despaire in the reprobate wrought by the wickednesse of their hearts is after this sort reuenged by the spirit in giuing them ouer to the extremity of this sin so as it commeth from the spirit not as an euil author but as a iust reuenger of their former sinnes Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation are two first the law naturall for in the nature of euery man something is ingrafted and written of euery sinne that howsoeuer it bee acted and performed with pleasure yet euen in nature it endeth and is left with remorse which doeth shew that there is a God to punish it This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies as that for some sinnes they should bee so exagitated and tormented with them as they could haue no rest For this cause they tearmed them by speciall names as the fury of Nemesis that should plague the proud man Eumenides because shee was implacable and would not bee intreated Alecto because it was a torment that neuer ceased Alasto that should pursue