Apostle saith heere he was freed from the law of sinne for Christs body was not onely crucified for our sinnes our sinnes being the very cause of his crucifying but hee was also crucified to sinne that is to crucifie and kill sinne in vs which are his members so that except we finde the spirit of God daily working and striking at the roote of sinne to weaken it and at the branch of sinne to cut it off at the first blossome we cannot conclude he was crucified for sinne because he is not crucified to sinne in vs so as we must measure the life of Christ in himselfe no further to pertaine to vs then we finde the power of sinne abated in vs. And therefore if we walke after the Prince that ruleth in the aire and that worketh in the children of disobedience and haue our conuersation in the lusts of the flesh then hath not the life of Christ freed vs from the law of sinne and then are we in the state of condemnation if God be not rich in mercy to vs heereafter For howsoeuer the Lord is contented so farre to dispence with the rigour of his iustice as to suffer â—â—e Sunne to shine both vpon the iust and vniust yet doth the Soâ—â—e of righteousnesse neuer arise vpon any that is holden with â—â—e cords of his owne sinne making as Salomon saith Prouerbesâ—â— 12.13 a signe with his eies signifying with his feet and instructing with his fingers to haue those leude things which luâ—ke in his heart countenanced and performed both by himselfe and others by his entisement Let vs therefore labour to haue our spirits raised vp from the dead in the body of Christ or through the life of Christ till when we are not freed from the law of death for so long as we remaine naturall men we are dead both in the punishment of sinne and also in the pollution of sinne of the latter we 〈◊〉 in this life as 2. Cor. 5.15 If one be dead for all then were we all dead The other is reserued for the life to come and is called Reue. 20.14 the second death when carnall and fleshly minded men shall be cast into the lake of fire We must know then that vntil the spirit hath raised vs from the dead we are but dead men though we seeme to liue and so long as we are thus dead we are separated from the grace of God that is the grace of God is dead in vs and we are liuing vnto all sinne and so not freed neither from the law of sin nor of death Our spirits then are said to be raised from the dead two waies First when it reuiueth and renueth that which is dead in vs And secondly when it slaieth and mortifieth that which is quicke in vs that which is dead in vs is the grace and fauour of God that which is quicke in vs is sinne as concupiscence lust sensuality and such like so that till this spring-time come that the grace of God be seene to flower and bud forth in vs our estate is no better then that of the damned soules for as they at the last day shall be separated for euer from the presence of God so as long as we remaine carnall and vnsanctified men we are at this day separated from the fauour of God and as the damned in their separation doe liue in torments for euer being dead in the punishment of sinne so are we carnall men inwardly tormented in conscience for being dead in the pollution of sinne that is we commit those sinnes for which the damned are tormented and in some respects the damned are better then carnall men for they can sinne no more though theâ—â—gnash their teeth and sâ—et at the iustice of God whereas the wicked and vniust doe still commit sin adding sin to sinne whereby heaping the more dishonour vpon God they drawe the heauier condemnation vpon themselues Further where the Apostle saith He was freed from the law of sinne we must not vnderstand it as if there was any law or commandement to sinne but as Rom. 7.11 that sinne tooke an occasion by the commandement to deceiue vs and to slay vs there being accompulsary and an vnchangeable necessity in vs to sinne as long as we are holden of the flesh that will we nill we we cannot but sinne we being by sin deceiued fiue waies First by concupiscence and lust as was Euah Secondly through infidelity Thirdly by blindnesse of iudgment Fourthly by particular ignorance And lastly by the malice of the heart and if the hart come once to be little worth as Salomon â—â—â—â—â—eth Pro. 10.20 and as it is in all carnall men then is the â—â—â—â—â—antiall law of God which otherwise in it selfe is holy iust and righteous to such men but a law of sinne that is sinning the more because the law forbiddeth it and a killing letter as 2. Cor. 3.6 First in respect naturall men are but flesh sold vnder sinne Secondly in respect hee reading it readeth his owne damnation and a seducing letter inticing them therefore to sin because they are restrained from sinne yea to them as Rom. 3.20 it is the power of sinne and as Rom. 4.15 it is the law of wrath and as 2. Cor. 3.15 it is as a vaile laid ouer their hearts to blinde them and as 1. Tim. 1.9 it is said not to be giuen to the righteous but to the disobedient and as Peter calleth it Act. 15.10 a yoake which neither they nor their forefathers were able to beare meaning thereby what it is to the carnall man and what it was then made by the Scribes and Pharisees who preferred the law before Christ which being but a schoole-master to bring vs to him was by them made a master aboue him to teach him 〈◊〉 it is no maruell though to such as would liue by the law without the life which is in Christ that it proue to them a law of sinne and of death for by the law shall neuer any bee iustified but through faith in the life of Christ must we attaine saluation ROM chap. 8. vers â— verse 3 For that that was impossible to the law in as much aâ— it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh HEere the Apostle proceedeth to make the matter formerly deliuered more plaine and easie wherin obserue two materiall points First that he taketh away all the power of the law to saue Secondly that this power is giuen onely to Christ who tooke vpon him not the similitude of flesh but of sinfull flesh to condemne sinne in the flesh by whose grace we are only saued without the workes of the law For the first obserue two things first that it is impossible for any to be saued by fulfilling the Law because none can exactly and perfectly doe it secondly from whence this disabilitie proceedeth not from any defects in the law but from our corrupt nature
these for all that were before him and shall come after him being true beleeuers thirdly the graces of Christ doe farre exceed the sinne of Adam else would Saâ—â—â— in perswade thee thou art halfe saued and halfe damned for if the vertue thou hast by Christ were but equall with the corrupâ—â—on thou hast by Adam it could not produce so incomprehensible a worke as thy saluation is and therefore Rom. 5.17 it is said If by the offence of one death raigned through one much more shall they which receiue that superfluity or superabundance of grace raigne in life through one that is Christ thereby shewing that the righteousnesse of Christ made ours by grace is of greater power to bring life then was the sin of Adam to bring death to his posterity Therefore seeing through faith God reuealeth to thee these riches laid vp for thee in Christ bend thine eie toward him and he will so supply thee with spirituall wisdome as thou shalt answer with ease and comfort the sophistry and deceits of Sathan who willingly would plunge thee into terror and trouble of conscience Which walke not after the flesh but after the spirit Vnto such as thus walke there is no condemnation and this is the third thing spoken of at first namely that a sanctified life must be the sure euidence of our ingrafting into Christ for howsoeuer the spirit which is within vs testifieth thus much that we are Christs and Christ is ours as 1. Cor. 2.10 The things which God hath prepared for them that loue him he hath reuealed to vs by his spirit and vers 12. We heaue not receaued the spirit of the world but the spirit which is of God yet because through selfe loue no man will say but he hath the spirit therefore steppes in the other testimony of holinesse of life and this is visible reall vndeceiuable and true as 1. Ioh. 3.6.8 Whosoeuer abideth in him sinneth not and he that committeth sinne is of the diuell which place we must not vnderstand simply of sinners for all of vs are so but of such as fauour themselues in their sinnes blesse their soules in them make a trade of sinning and persist in it so as we that are made mystical members of Christ must labour to extinguish the life of any grosse sinne and not to make them the members of an harlot of an vsurer of an Idolater of a flatterer and such like for being ingrafted into Christ it is as odious in Gods sight for vs to commit these sinnes as if Christ should commit them and by them without repentance we doe rend our selues from Christ for the Sonnes of God are led by his spirit Rom. 8.14 And they are led by it that liue in it Gal. 3.25 And this life is knowen by the effects that is by walking in the spirit And they walke in it that fulfill not the lusts of the flesh Gal. 5.16 And they fulfill them not that haue crucified the flesh vers 14. And they onely haue done this that cease from sinne 1. Pet. 4.2 with a full purpose of heart to liue better for as the dead body hath no breath so must sinne haue no strength in vs and he that doeth not this is a reprobate I speake not of a finall reprobate but of a reprobate for the time for such stand in the state of condemnation But if we labour to liue godly as neere as we can after the example of Christ and make holinesse of life as the load star whereby we may be seen to direct our iourney toward heauen then this doth knit vs in the persawsion of our vnion with Christ prouided alwaies that there be speciall repentance for speciall sinnes extraordinary repentance for extraordinary sinnes great repentance for grosse sinnes and daily repentance for daily sinnes Threfore let euery of vs examine our selues what sinnes remaine in vs vnrepented and what vnsubdued what be blushing and shamefast and what be crying and insolent sinnes and let vs take the same course with them all cast them from vs and purge our selues cleane of the leauen of Sathan for a sinne supprest and not destroied will at lengh breake forth to the hinderance of our walke in the spirit and if we be stopt in this course then so long do we stagger in the assurance of our being one with Christ which is the only helmet of our saluation Secondly obserue hence the order the scripture setteth down namely that first we must be in Christ which is the cause and then we shall walke after the spirit which is the effect euen as iustification goeth before sanctification our ingrafting into Christ being our iustification and being so it causeth holinesse of life so as both must goe together making no difference betweene faith and a godly life in the person but onely in the properties and maner and therefore if it be asked who shall be saued Such as leade a sanctified life But if how we shall be saued the answer is by the merits of Christ apprehended by faith so as by faith wee are saued for the fruit maketh not the root good but the root the fruit the streames are not the cause of the fountaine but the fountaine of them and the streames are but the effects euen as breathing is the effect of life so we are not saued because of our workes and walking in the spirit but because of our faith for workes are the fruits of faith yet we shall receiue according to our workes 2. Cor. 5.10 and shal be recompensed for them not for the dignity of the worke but in the benignity of the Lord who hath accepted our persons in Christ and therefore Tit. 2.11.12 the Apostle doth not say Because we deny vngodlinesse therefore the grace of God hath brought saluation but saluation being offered in the Gospell we must thereby learne to be profitable schollers in holinesse of life So Mat. 11.28 Christ doth not call vs to ease vs of our sinnes because we liue godly after his example but faith being wrought in vs by the power of his calling vs we then liue godly euen as the thiefe vpon the crosse Luke 23.40 was no sooner called but he brought foorth fruit his confession being a token of his faith So we must first be within the couenant of God and then we shall walke in the couenant as Gen. 17.1 God said to Abraham I am sufficient therefore walke before me so that he made not his couenant with him to be his God because he walked before him but first he made his couenant with him that being assured of his protection he might more chearefully walk before him euen so fareth it with vs we are first made members of Christ and then being vnited to his body we must shew forth the life of Christ in our coÌ„uersation And here we must further learne to answer two obiections First the carnall man will say Christ hath satisfied for his breach of the law and supplied the imperfection of his
which we no sooner feele but being warned by this spirit we gather our feete the more close together to stand fast Since then this spirit of God hath set vp his rest in our soules let vs as liuely stones in this spirituall building cleanse polish our selues from all corruptions that it may take delight to continue with vs for if he come to suruey thy heart to see what roome thou hast for him and he finde euery chamber there full of some sinne and seeth that as fast as he emptieth it with one hand thou fillest it vp with another reâ—sting the power of him as if he came to torment thee he will take his flight from thee and thy sinnes shall breake out as the plague-sore vpon thee to thy vtter confusion but if thou submit thy selfe to his worke suffering him to mine and vndermine euery veine in thy body and to cleanse euery corner in thy soule and being emptied of thy corruption wilt labour in sanctification to keepe thy selfe cleane so beating downe thy fleshly thoughts and carnall desires as they shall not so much as sleepe with thee and if they chance to creepe into thy bed thou wilt spurne them out as a chaste louer wil a harlot then shal the spirit take vp thy body as his house and thou entertaining him he will keepe out all thine enemies that may disturbe thy peace with Christ Lastly where he saith But he that hath not the spirit of Christ is not his obserue that by an argument drawne from a naturall man he prooueth that as many as haue the spirit of Christ are sure of their saluation for as a naturall man who hath not the spirit is not Christs so long as hee remaineth a naturall man so consequentlie it followeth that they that haue the spirit are Christs and being his it were an absurd thing if they should not be saued for the conscience being pacified that God will accept vs in Christ we are not now perplexiuely to doubt of our saluation or how to auoid damnation for if we should doubt of our ROM chap. 8. vers 10. Vers 10 And if Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake IN this verse the Apostle maketh the preuenâ—â—â—â— of a doubt which might haue risen out of the former doctrine for hee hauing before prooued that the spirit of God the spirit of Christ and Christ himselfe are in vs that are elect wee might make question of the trueth of this seeing we haue a large remnant of sinne and of the corruption of nature abiding in vs To this the Apostle answereth in this verse and those that follow First granting that so long as wee carrie about vs this bodie so long shall we carrie about vs sinne in our bodie part whereof is alreadie mortified in this life the rest can not be but by mortalitie But then in the second place that wee might not be too much deiected with this clogge of sinne we draw after vs he would haue vs with this occasion we haue to humble vs to ioyne withall the consideration of the spirit of Christ which is in vs to raise vs vp againe assuring vs that if our faith by her visible fruites can appeare in our liues that though we haue a portion of sinne which can not die but by death yet we haue the spirit of God the spirit of Christ and Christ himselfe-dwelling in vs the fruite whereof is euerlasting life in glorie obtained by the righteousnesse of Christ for vs applying himselfe in the latter part of the verse to comfort the weakenesse and to cheere vp the faint hearts of the faithfull labouring to relieue them with some spirituall consolation that notwithstanding they cannot shake off the sluggishnesse of the flesh but are taken as it were with a palsey halfe dead on the one side being compassed about with many infirmities in this life and hauing many grudgings and resistances of this earthly lumpe which is the bodie against the worke of our sanctification yet for all this the faithfull and elect may know and be assured that they are not trained foorth to fight and haue the foile nor that they are called to any doubtfull combate but to such a field where our hands shall be held vp if wee faint Exod. 17.12 as were the hands of Moses and where wee shall preuaile not onely against the Amalekites as did Ioshua which are enemies without vs but euen against the hidden enemies of our heart the rebellion of the flesh and the corrupâ—â—â—â— of nature which is contained in these words But the spirit is life so as the verse standeth on two parts First hee granteth part of the obiection namely that sinne cannot fully be shaken off Secondly to the full satisfaction of our consciences he answereth the other part of the obiection namely that notwithstanding this remainder of sinne in vs we need not be perplexed or doubt of our saluation Heere first wee are to consider of the three speciall kindes and phrases of speech the Apostle vseth in the former verses and in this concerning the spirit of God which is in vs the spirit of Christ which is in vs and Christ himselfe which is in vs. Whereby we are taught to beleeue that the whole Godhead and Trinitie dwelleth in euery Christian Howbeit concerning the spirit of God wee must know we cannot attaine vnto it but by the spirit of Christ for as the waters that boile in the earth cannot be conueied vnto vs but by wels and pipes by which we receiue of the fountaine it selfe so the spirit of God is the fountaine of life but a Well too deepe and the place too high for vs to reach to hee dwelling in a place vnaccessible and not to be approched vnto and for this cause the spirit of Christ is the well-spring and pipe which passeth this life to vs and by this we are made partakers of that life in glory so that in this respect the spirit of God is said to bee in vs and also the spirit of Christ which spirit could not be conueied vnto to vs but by the flesh of Christ God and man to reconcile vs to his Father and yet all this is but one God and one spirit as 1. Ioh. 5.7 which prooueth these two things first that Christ is God secondly that the holie Ghost proceedeth both from God and Christ because they both are but one and the selfe-same spirit is but one And in that Christ is also said to be in vs it is but the same in effect that the spirit of Christ is in vs yet are wee verily to beleeue that verie Christ is really in vs indeed yet inuisiblie and this must bee vnderstood supernaturally and therefore they that hold they are onely partakers of the graces and benefits of Christ but not of Christ himselfe cannot beleeue that Christ shall saue them for Christs benefits are so inseparablie vnited to his person as
Coronation for then shall we haue not Reedes but Palmes in our hands to shew our triumph and bee crowned not with Thornes but with Glory euen the glory that Christ had from the beginning Now for life that cannot doe it for there is no temptation in this life neither excessiue pleasure nor abundant profit not magnificent state that a righteous soule will not forgoe rather then forsake the righteousnesse of Câ—â—â—â— or their owne peace of conscience yea 〈◊〉 〈◊〉 Moses â—â—â—â—her then to lose the least light of the Lords conntenance we will refuse to be made glorious by our birth and chuse to suffer affliction with the children of God Heb. 11.24 and with Paul Phil. 3.8 to esteeme all things but as the excrement of a dog in comparison of the security and confidence we haue of the Lords loue towards vs so as we are Christs in our life also And though we doe desire to see the face and glory of the Lord yet as Saint Paul speaketh whether we be in our body at home absent Phil. 1.20 or abroad in our separation our soules still wait vpon the Lord for for this cause as Rom. 14.8.9 Christ died that whether we liue or die we might be the Lords Now for Angels Powers or Principalities by the names themselues may be vnderstood as well the good Angels as the bad wherof Paul speaketh 1. Cor. 6.3 Know ye not that we shall iudge the Angels that is the reprobate spirits for these be executioners of the Lords will though not by willing and loyall obedience as well as the other and though both these being seuerall haue in the scripture the same titles giuen them as the good are called Eph. 1.21 Powers and Principalities and so are the bad called by the same name Colos 2.15 where Christ is said to spoile and to traduce Principalities Powers to open shame and Eph. 6.12 We must fight against Principalities and Powers yet in this place by Angels are to bee taken the good and by Powers and Principalities the diuels The reason is because heere the Apostle maketh an opposition betweene contraries and also because in other places of the scripture where these same words are vsed to expresse the good Angels there is alwaies more added to their stile as Eph. 1.20 Thrones and Dominations are mentioned besides the other But it may be said will the Angels that are the messengers of God attempt any such thing as to part God and vs No it is impossible howsoeuer the Apostle speaketh excessiuely from the exultation ioy of his spirit for he reasons ab impossibili as if he should say if Angels which be the most excellent and most powerfull creatures could attempt to separate vs from the loue of God yet they could not for Christ which is the head of Angels hath ioyned vs to his Father and therefore much lesse any inferiour thing can doe it After this maner this Apostle speaketh Galat. 1.8 If an Angel from heauen should preach any other doctrine which is impossible let him be accursed So Rom. 9.3 Paul wisheth himselfe accursed to redeeme the Iewes and Moses praied to be rased out of the booke of life rather than the Israelites should perish which was not possible that the decree of God should bee frustrate But such was the vehemencie of their affection if the Lord would be intreated at their praiers And it was necessary for the Apostle heere to name Angels because they be the mightiest creatures and if they cannot part the Lord and vs much lesse can diuels for the worst they can doe is but to buffet vs whereby our infirmities shall be healed and as Christ said to Peter Satan desireth to winnow thee like wheat Mat. 22.31 but I haue praied that thy faith may not faile This also appeareth by that in the Reuelation 12.4 that the red Dragon cannot doe it though with his taile hee can draw starres from heauen that is discouer the hypocrisy of some great professors for first he waited vpon the woman as she was with child secondly in her deliuerie thirdly when the child was brought foorth to see first if he could haue destroied the Church of the Iewes and if not the Church of the Gentiles and if not the head of the Church the Lord Iesus or if not the whole bodie of the faithfull or if not some one of the faithfull but he was cast downe saith the text that is he was abased in his pride and sought to aduance and lift vp himselfe againe to heauen by destroying the woman and her seede that is by withstanding the saluation of the elect This Dragon hath especially two instruments first the great Beast that is the Romane Empire where was a name of blasphemie written in his fore-head which though it could with Eliah call fire from heauen yet could it neuer consume the faith of Gods chosen 2. King 1.10 nor euer draw one soule from Christ The second is the Romane Hierarchie raised out of the ruines of the former which though it could make the heauens brasse that it should not raine or the earth iron that it should yeeld no fruit yet could it neuer touch any that was written in the booke of the Lambe Reuel 5.3 for where hee sealeth none can open and where he openeth none can shut and as it is said in the former place They which are bought from the earth sing in great troupes a new song with the Lord Iesus For the other Neither things present that may be knowen nor things to come which may seeme to be doubtfull can make any separation of God from vs for the elect are sure the Lords grace shall assist them to the end neither height of heauen as Paul that was carried vp on high did not yet presume nor the depth of hell 2. Cor. 12.5 Ionah 2.1 as Ionas being in the belly of the Whale did not yet dispaire but had his praiers passing to heauen thorow the fishes mouth Iob. 13.15 Iob in the patieÌ„ce resolution of his spirit could say O Lord though thou kill me yet will I loue thee for hope which is the sure anchor of the soule maketh vs to enter with consideÌ„ce within the lists of the Lords presence and there staieth vs for the Lord doth know vs for his owne in his beloued Sonne Hence learne that a man may be assured he shall be saued for this place is without exception Yet some say this was a speciall reuelation Paul had of his owne saluation which is most iniurious to the whole text for though he saith I am perswaded as speaking of himselfe yet in the matter of the perswasion he ioyneth all the faithfull as that nothing can separate vs speaking generally of all which is proued also by many things and speeches before as verse 23. Wee grone for the redemption of our body Did Paul onely grone And verse 35. Who shall separate vs from the loue of God Was Paul only
present euen as the time of our life is for Gods children most bee like the rod of the Almond tree spoken of Ierem. 1.11 which in those countries where it groweth is the first that blossometh yea we must not onely giue the first fruits as vnder the law but euen all the fruits of our liues to the Lord for God often punisheth the want of his fear in our youth with the want of wisedome in our age if our godlines be not present he oftentimes cutteth vs off before we can see the time to come Neither yet must we thinke it sufficient to cherish godlinesse in our hearts no not in our chambers but it must be as a light set vpon a hill that not onely Gods children may see it for their direction but that euen the world may see it for their condemnation as Christ saith to his disciples I haue sent you to walke in the midst of a froward and crooked generation yet must they walke still for by this open profession of godlinesse we shew whose liuerie we weare and that we are not ashamed of the crosse nor abashed at it Howbeit this course of godlinesse which we must liue in is no more nor no lesse then an absolute resignation and giuing vp of all things in respect of God which standeth in three things first in giuing vp our reason secondly in denying our affections thirdly in framing our mind to a moderation in what estate the Lord shall set vs in For the first wee must resigne vp our reason to religion in two respects first for that it is an incomprehensible mysterie which is vnsearchable secondly for that the ignominie thereof is vnsufferable in our reason as to thinke that he is blessed that is hungrie they vnhappie that bee rich and that the Lords correction is loue For the second which is the giuing vp of our affections it will teach vs so to walke and so to deale as in the presence of God it will make vs plough vp those furrowes of pride and vaine-glorie which lie so deepe in our hearts and when by the instigation of our affections we are mooued to riot or voluptuousnesse it will make vs abstaine because we haue giuen our selues to God For the third to haue a willingnesse to suffer what the Lord sendeth will make vs resigne vp those inordinate cares of getting wherewith wee are oftentimes perplexed and to content our selues with that portion the Lord hath shared out vnto vs so as by religion and a godly life we shall learne to say with Dauid O Lord thou hast done it therefore I hold my peace and not only to beare an outward contentment in worldly things but euen in all calamities to rest vpon the mercifull hand of God IAMES chap. 2. vers 20.21 verse 20 But wilt thou vnderstand O thou vaine man that the faith which is without works is dead verse 21 Was not Abraham our father instified through workes when he offered Isaac his sonne vpon the altar THe word of God hath two parts in it first it is a word of wisedome secondly it is a word of knowledge by knowledge to reforme the iudgement and to conuince the conscience by wisdome to perswade the affections to the obedience of that we haue truly learned Saint Iames here indeuoreth to perswade that none could be saued without works and he proueth it by a double example of Abraham and of Rahab Wilt thou vnderstand c. as if he should say If that set downe before cannot sufficiently take root to affect thee and to perswade thee that without the workes of a holy life thy faith is no better then a diuels faith take this example of Abraham for all thou wilt grant that Abraham was an excellent person and had true faith and that the couenant was so made with him that none should be saued vnlesse they were of his seed either according to the flesh and spirit or at least according to the spirit And since the couenant was made with him and he was saued by faith so must all we be saued by his faith that is by a faith of the same kind that his was for there is but one faith though there be diuers measures of it Now Abraham had an approued faith as it is proued by this one act and worke of his for all because it was the principallest of all in that he staied not nor demurred vpon the Lords commandement in offering vp his fonne the greatest worke that euer flesh and bloud did except his that was more then flesh and blood namely Christ And because the Iesuits as hardened enemies against the truth haue strangely peruerted this place we must vnderstand a difference betweene these speeches Faith without workes is dead and Faith that is without workes is dead for by the first speech may bee thought that works giue life to faith which is most false but the second speech is true workes being a necessarie consequent of faith and an infallible signe that faith hath gone before euen as in these speeches to say The body is dead without breathing and the body that is without breathing is dead for if wee affirme and attribute the cause of life to breathing it is false for the soule is the cause of life in the body but the other speech is true for the body that hath no breath in it is deadâ— and where breath is it is a signe there is life So to say the tree that is without fruit is dead is true but not to say the tree without fruit is dead for the tree that standeth in the ground is not fruitfull we may well say is dead at the root but when the sap lieth at the root we may well say there is life in the tree though there be no fruit on the branches Now the aduersaries argue thus No dead faith can iustifie faith without workes is dead therefore no faith can iustifie without workes as if they should say Christ Iesus neuer raised vp himselfe without his humanity therefore his humanity helped in raising vp his flesh which is most blasphemous Howbeit Christ separated from his humanity was neuer raised vp this is must true So they in their former argument referre iustification to workes which is most false but if they had concluded therfore faith that is without workes cannot iustifie they had done well for thereby had been proued that works had been inseparable from faith but not that they concurre for faith is alone euer in iustifying but neuer alone in the person iustified euen as the eye alone of all the parts of the bodie doth see but the eye that is alone separate from the other parts of the body doth not sece at all but is a dead eye Was not Abraham c. Heere consider two points first in what sense this is true secondly why this worke aboue the rest is commended and registred for a proofe of Abrahams faith The words heere set downe are directly contrary to the
in a holy conuersation Heere will be obiected since workes are so precisely vrged what say wee to the faith of the theefe vpon the crosse what workes did he and by this example many betray their soules in presuming of the like grace Wee answer that this was a particular priuiledge giuen to that theefe euen as a pardon may bee giuen to a man vpon the gallowes and if any embolden himselfe heereupon perhaps the rope will be his hire and it is not good to put it vpon the Psalme of Miserere and the necke-verse for sometime he proueth no Clarke And for this theefe the Lord neuer did it but to one that none might presume and yet hee did it to one and did saue one in the exigent of his life that none might despaire Secondly this was a worke reserued for the manifestation of the power of the Sonne of God that he should beleeue in his fellow sufferer and desire him to saue him that when the Pharisees denied him to be the Sonne of God yet a poore wretch and a theefe should confesse it Thirdly we must not regard the shortnesse of his confession but consider the time and circumstance when and before whom this confession was made euen then when no man durst defend the innocencie of the Sonne of God when the Pharisees left him when all his Disciples were scattered and when Marie his mother that stood a farre off and knew him to be the Sonne of God and yet spake nothing in his defence whereby she finned against the first table She was his mother and saw him put to death vniustly and yet would not testifie of his innocencie whereby she bore false witnesse against him so sinned against the ninth commaundement being her sonne she did not comfort him vpon the crosse and so sinned against the fift commaundement yet when all these either doubted of his diuinity or despaired the poore theefe did confesse him to be that Christ the Sonne of God who â—â—d Paradise to dispose Lastly know that he was such a wretch that he neuer knew God before and therefore was it no maruell though he committed felonie but as soone as the Lord knockt at his heart first he confesseth Christ to be God and to die an innocent Luk. 23.41 We suffer righteously but this man hath done nothing amisse wherein he wrought a worke of the first table secondly he reprooued his fellow who raned on Christ wherein he wrought a worke of the second table So as this example of the theefe is no warrant to deferre or trifle off our repentance till the last houre for hee wrought as soone as hee was called If therefore the Lord hath offered vnto vs the riches of his mercie let vs in the acceptable time embrace it and not abuse his long suffering by growing more leane and ill-fauoured by these many yeeres wee haue had of religious peace and plentie but let vs returne vnto him while he is in the way before darknesse too fast ouer-grow our soules and before death snatch vs away into the graue For the similitude which is vers 26. obserue onely that it agreeth not in all points for the soule is the cause of the life of the body but so are not good works the cause of faith but only an effect and fruit of it for faith giueth life to good works and faith worketh by loue in the person instified for we must as hath bene said first be good before we can do good and we are made good spiritually by our regeneration in Christ and we being ingrafted into him then we do good so as the meaning only of the Apostle is by this similitude to shew that when a dead man being dead can speake which is impossible then faith which hath no workes and so is but a dead faith shall iustifie and saue vs. 1. IOHN chap. 3. vers 9.10 verse 9 Whosoeuer is borne of God sinneth not for his seed remaineth in him neither can he sinne because he is borne of God verse 10 In this are the children of God knowen and the children of the diuell who so doth not righteousnesse is not of God neither he that loueth not his brother THE Apostle in the beginning of this chapter first setteth downe that God the Father by his euerlasting loue in his Sonne hath bestowed vpon the faithfull this priuiledge to be called the sonnes of God in the sonne of God Christ Iesus Secondly that this dignity to bee the sonne of God and so to be called is not to be discerned by the men of the world because they haue not knowen the Sonne hauing not his spirit for spirituall things cannot be discerned by them that haue nothing but fleshly policy Thirdly as this cannot be discerned of the world so it is impossible our selues should sufficiently conceiue of it while we remaine in the tabernacle of this life because there is another glory we expect vers 2. Fourthly he setteth downe an effect inseparable from this adoption As many as are the sonnes of God and haue this hope of future glory they striue to reformation of life not to be equally pure but to bee like pure to the Lord Iesus This hee prooueth first from the institution of the law God neuer ordained the law neither after our creation nor after our redemption but to bee kept and the reason is thus The breach of the law is a disparagement swinge and sinne it perfect strength Thirdly the godly eâ—e said not to sinne be 〈◊〉 he laboureth to walke in all the commandements of the Lord. Now he that walketh in the right way may somtime fall but if hee doe heâ— striueth to regaine it by greater carefulnesse and speedier passageâ— but the wicked goe cleane out of the way as if heauen stood at hell gate Lastly because in the godly there is a combat for there is two men in them in the inward man they would faine please God and by the outward as Saint Paul saith they are made captiue to sinne Rom. 7.23 but in a meere naturall man there is nothing but flesh and so no combat for where all is one there is no diuision and if there be any strife in him it is betweene his conscience and himselfe in iudgement conuincing him that it is sinne and not betweene his conscience and his affection misliking it as it is sinne for this is easily seene by his often relapse into the same sinne Now for the reason hee doth not sinne because the holy Ghost which is the seed of our second birth remaineth in him neither can he sin and this is proued by two places of scripture first Rom. 8.1 where the Apostle proueth these two graces inseparable iustification from sinne and sanctification from sinne thus There is no condemnation to him that liueth a spirituall man this is proued vers 5. by contraries They that liue after the flesh sauour the things of the flesh but he that is borne of God cannot doe so for then
commanding that which flesh and bloud most abhorreth and giueth no reason of it namely to bee the butcher to his owne sonne But heerein shall our condemnation be the more iust because the Lord hath giuen so many calles and yeelded so many reasons why we should flie from sinne and why we should turne to him not for feare of any bodily destruction by the hand of Herod but for feare of that spirituall thraldome wherein Satan laboureth to keepe our soules the Lord hauing discouered vnto vs early and late that hee is an old and a subtill enemie armed not onely with darts but euen with fiery darts to sting vs vnto damnation Let vs therefore with Ioseph embrace the sweet kindnesse of the Lord who mildly exhorteth vs to haste as it were out of Sodome and let vs with him resolue without any fleshly discourse with our selues to bee gone at the first call for his word is truth and the danger he foretelleth will follow Secondly heerein obserue that the Lord knoweth the secrets of mens hearts for Herod pretended adoring but intended the murthering of the Lord Iesus And his crafty and concealed purpose is heere named by the Angell that we may feare to deale doubly with our owne soules and may abhorre all hypocrisie because the Lord casteth his eie not only vpon our actions but watcheth euen ouer our very thoughts and will in time discouer them to our great shame This is it Dauid praieth against Psalm 32.3 that the Lord would free him from guile of spirit not to deceiue himselfe nor to dissemble his sinne for his dealing doubly with God and his soule in that his sinne with Barsheba had so distempered his conscience that vntill he had fully mastered his hypocrisie he could finde no rest in his bones Yet such is the simplicity or rather the frowardnesse of our harts that though wee know all things to bee naked and open before God we still runne on in hiding and cloaking of our sinnes which is as auncient as our first fathers fall who after the eating of the fruite forbidden had his eies opened indeed that is he then by experience perceiued and by checke of conscience saw what euill he came into and what good he had lost being conuinced of his owne misery he takes fig-leaues to couer his shame a small couer to hide it from the eies of God Beside marke his sottishnesse he couereth but his shame whereas the principall instruments of his wickednesse were his eies his eares and his taste and these were more filthy for the other part actuall had not sinned Now when he heard the voice of God the winde carying to his eare such a voice as he had not heard before then hee flieth among the trees thinking if fig-leaues would not serue yet the shadow of trees would sufficiently hide him alwaies when the Lord summons vs seeking shelter that wee may not come to reprehension And when this voice of the Lord could not bring him to a confession of his sinne nor pierce his heart enough the Lord calles him with his owne mouth Why doesâ— thou hide thy selfe Marke now his wonderfull hypocrisie crept in so soone after his fall Adam assigneth two causes of the hiding of himselfe both false and omitteth the true cause that is his sinne the one because he heard God speake which is most false for he had heard him speake often before and that most comfortably The second cause because he was naked and yet this was no cause for it is said in the text they were both naked and were not ashamed And by the malignity of his nature in this hee secretly chargeth God to be the cause of his sinne who in his originall creation had made him naked whereas hee himselfe was the cause of the shame of his nakednesse God goeth further with him Hast thou not eaten of the fruit which I forbâ—â— thee Now the Lord names the sinne and in his answer marke his hypocrisie and guile of spirit worse then before The womaâ— saith he which thou gauestâ—â—e gaue me of the tree and I did eate As if he should say it was thine owne ordinance so as he impudently faceth out the matter and laâ—es it vpon his wife whereas it was his owne ambition and not her suggestion only that prouoked him to the sinne and in the whole story yee shall not finde one word of confession So the woman shee transfers from her selfe to the diuell the cause of her fall the Serpent indeed blew the coles but the fire was in her owne heart and she would not confesse that shee abused her selfe to bee seduced by the Serpent so as both of them felt the punishment of their sinne but would not iudge of the cause of it in eating the forbidden fruit By which examples as by the naming of Herods sinne conceiued but in heart and by the traducing forth of Adam for his sinne that brake foorth into his hands we must learne to hedge in our thoughts that they harbour not so much as an euill inclination for sinne is of a forward brood and will soone bee hatcht and though as it is Psalm 50.21 the Lord hold his peace that is forbeare with patience for a time whereby wee thinke him like our selues that is as in the Hebrew a good fellow like our selues yet saith the Lord I will lay thy sinne before thee that is as it signifieth in the Hebrew either set them in order before thee like dishes on the table or write them in a role and make thee reade them in despight Thirdly in that it is saied Herod will seeke to destroy him it sheweth what hearts the wicked beare toward the godly and what purpose they haue but that it shall bee frustrate for it is said Herod would kill him not he shall kill him Thus though we be all sheepe appointed to the slaughter in the malice of the enemy yet we are not so in the purpose of God For the Dragon Reu. 12 4. like a bloudy mid-wife standeth ready to deuoure the child whereof the Church should bee deliuered but the Lord prospereth her in her trauell and assumeth the child into heauen that he may be free from the cruelty of the beast Whereby we are taught euery day to take vp our crosse for if wee will liue godly in Christ there is a necessity of persecution and we must all suffer either the sword of Esau or the frumping of Ismael Gen 27.1 Gen. 2â— 9 Act. 23.31 And this may be our comfort Herod may trauell with mischiefe but he shall neuer bring it foorth the Iewes may vow and sweare the death of Paul 1. King 17.5 but they shall be preuented Iesabel may make hue and crie after Eliah but the Lord himselfe shall hide him What did Herod thinke God to be an idoll or to haue cast off all care of his Sonne he knew by the Prophets that God had set him vp to raigne ouer his people and yet he vainly thinkes
foreskin of their hearts that is that they should change their vile affections but how this must be done appeareth Deut. 30.6 The Lord thy God will circumcise thy heart so Deut. 39.19 there is a commandement to chuse life That thou and thy seed may liue the performance whereof is Ezech. 36.26 A new heart saith the Lord I will giue you and a new spirit I will put into you and I will take away the stony heart out of thy body and I will giue you a heart of flesh which place doeth fully answer all suppositions of our owne ability for if there bee any pliablenesse in a stone then is there so in man For the second we are commanded to liue well and to worke but whence this proceedeth appeareth Philip. 2.13 It is God that worketh in you both the will and the deed so 2. Cor. 7.1 there is a commandement giuen by S. Paul that we should cleanse our selues and 1. Iohn 3.5 Euery man that hath hope purgeth himselfe and 2. Tim. 2.21 He that is a vessell of honour purgeth himselfe but how this is done is set downe Ezech. 36.25 I saith the Lord will powrâ— cleane water vpon you and yee shall be cleane and as the Apostle saith Hebr. 9.14 The bloud of Christ purgeth the conscience from dead workes For the third we are commanded to stand fast and to hold fast our profession so Acts 14.22 Barnabas exhorteth to continue in the faith but from whence this commeth Paul teacheth vs Ephes 4.30 The Lord make you strong for it is â—ee that hath sealed you to the day of redemption and 2. Thessal 1.11 The Lord make you woorthy of this calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power and 1. Thess 5.24 Faithfull is he which calleth you which will also doe it By which wee may perceiue that this exhortation to Repent and other such like inserted in the Scripture are but to wheâ— vs on and to set an edge vpon our praiers and desires that wee may fetch these graces out of the closet and bosome of our Sauiour Christ who is as ready to giue as wee to aske Further learne hence that forasmuch as the most vehement and pithy exhortation to obedience is taken from the manifestation of Christ that the Gospell euen as it is the Gospell requireth reformation of life howsoeuer it bee charged either to giue too much occasion to sinne as that being cleansed in the bath of Christs bloud we may abandon our selues to vncleannesse or to make too much restraint as it were from sinne as that wee must abstaine from all apparence of euill for saith the Gospell 2. Thess 5 2â— 1. Iohn 3.8 Hee that doeth not labour to purge himselfe in euery thing is of the diuell Wherein we must consider that there is a double couenant first of workes by the law which being obserued giueth life but being broken but in cogitation onely doth damne a man secondly of grace that all that beleeue shall bee saued Now in euery couenant there is a restipulation or mutuall agreement of both parties ours in the law was that we would doe what was commanded in grace that wee will beleeue that we may bee saued for as no man can be saued by the law but by absolute obedience so no man shall be saued by the Gospell but by faith and repentance for this is that God requireth of vs to beleeue and amend Againe obserue that when we preach repentance we preach not the law but the Gospell for the law admits of no repentance for though wee could now obserue all that is written in the law yet should we be damned vnlesse we could satisfie for that was broken in our first conception we being borne in the filthinesse of nature Now there is no way of saluation for circumcised or vncircumcised for Iew nor Gentile before the law nor after either before our conuersion in the time of our infidelity or after our conuersion in the time of repentance but onely in the bloud of Christ whom by the power of the holy Ghost by the instrument of the word as the second cause we doe by faith apprehend vnto our euerlasting peace Thus much is set foorth by Saint Paul Rom. 8.1 that there is nothing but condemnation to â—hem that are without Christ and none are in Christ but they â—hat haue receiued the spirit of Christ and none hath this spirit â—ut he that hath receiued the gift of faith which doth ingraft vs â—â—to Christ and none hath faith but hee that hath repentance and none hath repentance but he whose soule is changed cleansed in his conscience reformed in his affections so that howsoeuer he slippeth through infirmity yet his full endeuour is alwaies to please the Lord and no mans soule is changed whose life is not already amended For this must declare a purified conscience and none hath amended his life who doth deliberately persist in any grosse sinne so that whatsoeuer purposelie grieueth the spirit and smiteth God by his sinne hee is not in Christ but consequently in the state of condemnation except hee repent for this that is spoken of 1. Iohn 5.3 Hee that is borne of God keepeth his commandements and they bee not burdensome to him For this is the new couenant saith the Lord Ier. 31.31 I will make with you I will pardon your sinnes and write my Law in your hearts that is whomsoeuer I will pardon I will reforme their hearts both inward and outward mortification that they shall be obedient to my Law So that whosoeuer hath not receiued power to amend his life hee neuer felt the power of God to the pardoning of his sinne for he neuer giueth saith alone but it is euer ioyned with an ability from the same spirit 〈◊〉 amend the life so as vnlesse outwardly thou bee amended that thy light doe shine before men both in thy conuersation and in thy actions for any peace the Gospell can preach vnto thee thou maiest feare thou art in the state of condemnation And if thou hardenest thy heart against this sweet sound of the Lords voice hee will at the length scorne thee and thou maiest crie and not be heard for Esau may weepe too late Gen. 27.38 for we are therefore to repent because by grace we are sure to bee saued as Saint Peter saith 1. Pet. 1.17 if yee call God Father that is if ye will be his children passe your time in feare because he hath redeemed you by his bloud Luke 1.75 Leuit 11.44 So saith the Gospell It yee holy as your heauenly Father is holy for children must be of liâ—â— disposition to their father and he that worketh euill is of the dâ—â—â— as Christ speaketh Iohn 8.44 So Paul Rom. 12.1 doth beseeâ— them by the merits of Christ a forcible argument to perswade that they offer vp their bodies a holy sacrifice vnto God sheâ—ing that the greatest matter to inforce vs to reformation is
when there lurketh so much poison in your breasts when all your deuotion standeth in open ostentation Euen as Peter challenged Simon Magus Acts 8.23.24 saying Thou art in the gall of bitternesse repent if it be possible and pray that the thought of thine heart may be forgiuen thee Iohn denouncing also their fearefull estate as that the axe was now laied to the roote of the tree that faith in Christ and not the glory of comming of Abrahams race should saue them from hell fire In the words obserue two parts first how great the auditory was Secondly how he applied himselfe diuersly according to the diuers sorts of hearers which he had baptizing some confessing their sinnes and for the other first he sets downe a bitter reprehension calling them a brood of Serpents full of poison against the truth and frameth his speech as wondring how they durst come the Sadduces beleeuing no wrath to come the Pharises thinking by their merits to auoide it Secondly followeth a graue exhortation remouing away many blockes and hindrances wherwith they were blinded that they could not see the truth in Christ Thirdly he concludeth with a commination and threatning that they were to bee cut downe first because they were wicked in themselues secondly that there should double damnation fall vpon them if they refused Christ as the Prophet Malachy had foretold For the first obserue three causes of their concourse and frequent comming to Iohns ministery first because there had been a long surceasing of Prophesie Malachy being the last that spake by that extraordinary spirit and hearing this great newes and fame of Iohn they thought some great Prophet had beene raised vp and so were desirous to heare him Secondly they were moued to frequent him by the strangenesse of his teaching not teaching coldely and without power as the Pharises did but in vehemency of spirit and great feruency and earnestnesse to perswade to amendment of life Thirdly they resorted the rather vnto him as pricked forward by the extraordinary austerity of his life and diet Where learne that when God furnisheth a man with a commission and sealeth him a warrant of his calling and giueth him a booke as hee did to Ezechiel Ezech. 3.2.3 which hee must eate when the word of the Lord is as fire in the heart of Ieremy and when the purpose of the Lord is that it shall preuaile it cannot bee crossed by any wit or policy of man For great exceptions might haue beene taken against Iohn first preaching there was a Kingdome at hand it might haue come neere to treason sounding in the eares of Herod to the dispossessing of him and Princes are easily iealous of their greatnesse and will not haue any of their priuiledges called into question Secondly the Pharises knew they should be controuled and called into question for misleading and abusing the people so as no doubt they suggested to the King that it was dangerous for the State and touched the Crowne that he should whisper into the peoples eares of the comming of a new King labouring heereby to haue their flocking staied by Proclamation or other sharpe commandement as that also if this man were tolerated and winked at the great Fathers of the Church might bee exposed to great shame and obloquy Math. 23.13 as keeping the keyes of heauen and neither entering themselues nor suffering others to enter And againe it might be thought fantasticall that the people would leaue their trades to goe so farre to heare Iohn And for the Pharises themselues they as Luke 7.30 despised the counsell of God and were not baptized of him and Mat. 21.27 Christ telleth them they would neuer beleeue that Iohn came from heauen but laboured by all meanes to supplant him yet obserue that before he had executed and finished his message neither the power of Herod nor the craft of the Pharises could suppresse him Howbeit as we heare in this place of great flocking so Ioh. 5.35 it is said that he was at first as a burning lamp â—nd the people for a season reioyced in this light but after they grew secure and carelesse Where further note that in deposing â—dolatry and in the restitution of the Gospell how earnest men â—aue beene and the kingdome of God hath euen suffered violence for a time the people running in great multitudes to welcome it but after it is once established they grow to a Laodicean luke-warmth Reuel 3. neither hote nor cold as if it were hony that could cloy the stomacke therfore we must suspect the pregnancy and eager fits of them that runne so speedily at first to the Gospell for Iohn soone loseth many of his hearers some comming onely to behold him some to intrap him some to see what was in him that was so much renowmed and some to shake off the yoake of the law thinking to get greater liberty by the Gospell and few as Christ saith came of a good purpose and with honest hearts Further learne that this baptizing heere spoken of was of such as were of age for they were not receiued before they confessed their sinnes For this Sacrament being a seale of sinnes pardoned there must first be a confession of sinnes commited heere being a double couenant first God sealing vs a Charter of forgiuenesse in the bloud of Christ through the sanctification of his spirit secondly God requiring of vs first a confession for who hath hope to haue his debt released before it bee acknowledged or to be infranchised before hee thinkes himselfe bond or to bee washed before hee seeth himselfe vncleane secondly a beleeâ—â— that the bloud of Christ is of force and able to purge vs of all 〈◊〉 sinnes and thirdly a dedication of our selues to serue the Lorâ— in newnesse of life as testifying our thankefulnesse for so gâ—â—ous a pardon Heere the Iesuits like Spiders that sucke vp poison gather vpon this confession of the people a confession of shrift that euery one should whisper his sinnes into the eares of the Priest before he can be pardoned which is most absurd for first the woâ—â— heere vsed beares not any secret confession being answerable 〈◊〉 that Leu. 16.21 where the Priest was to confesse all the people sins and to put them vpon the scape Goate which praefiguâ—â— Christ secondly this of Iohns was a publike action and so 〈◊〉 place for priuate whispering thirdly the sacrament of Bapâ—â—â—â— which he ministred required this confession for the professâ—â—â— of faith is requisite in them that are of yeares and baptized 〈◊〉 we are not then first ingrafted into Christ when we are baptiâ—â—â—â— but being already ingrafted we are then confirmed and therefore Act. 8.37 the Eunuch first confessed is faith and then was baptized by Philip. And Mar. 16.16 He that shall beleeue and be baptized shall be saued So as it was Iohns dutie as the minister of God that such as receiued this seale should giue testimony of their faith Fourthly Iohns giuing of generall plaisters argueth that
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
faine to flie to preserue his life Exod. 2.15 So Paul when he was a Pharisie no man in greater credit nor more commended for being zealous in their religion but when he began to preach Christ crucified then was there none more buffeted by Sathan nor more exposed to contumelies nor in greater perill of his life then he so as once he was faine to bee priuily conueied away by being let downe in a basker Act. 9 25. and a second time to be rescued from the Iewes malice by a Centurion Act. 23.23 And this policy and stratageme of the Diuell is confirmed to vs by our owne experience for when a Minister beginneth to make a conscience and to stand soundly in the doctrine of Christ and the holy life of his Apostles then Sathan stirreth vp instruments to bring his name in question and kindleth such coales as in the end he is either remoued or by the multitude of disgraces made weary of well doing The cause of this in Sathan is two fold first his malice against the Maiesty of God secondly his enuie against the saluation of man For being adiudged to torment he laboureth to be auenged on God his iustice and sinneth against the holy Ghost of purpose to despite God and seekes to disglorifie him by seeking to destroy the seed of the woman Hereupon it is noted that Angels sinning were neuer restored because they sinned without temptation meerely of malice being created excellent and pure spirits But yet howsoeuer Sathan bestirreth him to heape vp the displeasure of the world vpon vs and is euer at our heeles with some floud of waters or other let vs not be discouraged but proceed on in that sanctified course we haue begun for the Lord will either stirre vp the earth to drinke vp our affliction or else our faces shall shine notwithstanding his temptations For Christ till he began to exercise his office was quiet and though he was thus troubled yet ceased he not to performe his worke For the second which is the place he went into the wildernesse partly to imitate that Eliah had done 1. King 19.8 being in the mount of Horeb in the wildernesse and fasting there forty daies but especially to prouoke Sathan the more and to giue him all aduantage that might be that in the end be might shew himselfe the stouter champion And for this cause they that were possessed with diuels were cast into solitary places that the spirits might haue the greater power ouer them Now heerein Christ sheweth his greater courage giuing Sathan as it were leaue to appoint the field and to set downe his weapon like them that being determined and resolute to fight and to trie their manhoods go apart by themselues where they may haue no companie to part them Euen so Christ as a victorious Captaine dealeth where sathan himselfe will chuse that he ouercomming as it were at vneuen weapons it might be an incouragement and confirmation to vs that this was hee who was sent of God to breake the Serpents head and that hath the power to disarme him Where notwithstanding obserue that though Christ who was indeed the stronger did lay himselfe thus open to his enemy yet that this is no example for vs to imagine that we can follow who are lighter then vanity but that we must auoid solitarinesse as much as can be except we will prouoke the diuell for this is the humor that lieth fittest for his temptation when we are destitute of the comfort of company to worke the more violently vpon our affections Heereupon the Philosophers are wont to say and that truly that he which liued alone was either a God or a diuell For the third the guide by which hee was directed thither was the holy Ghost where we learne this comfort that seeing the diuell could not haue tempted Christ but that God by the wisedome of his spirit had so appointed both the time the place and the occasion wee may heereby haue good security giuen vnto vs that since Sathans power is limited and he deales but by commission and all temptations outward and inward are so sent from God that he intermedleth but as an instrument for the hardening of the reprobate and for the triall of the elect and since he hath no absolute power to exercise his tyranny but runneth like a dogge that is chained by the arme of the Lord we may returne this ioy to our soules that though we be compassed with clouds of calamities yet wee shall neuer be temped aboue our measure for hee cannot do it but by permission And since God is the maister of the prize to iudge who fighteth most valiantly if wee feare and tremble before him and walke according to the direction of his spirit prouided alwaies that we tempt him not to trie his goodnesse wee may assure our selues that as hee hath begunne a good worke in vs so hee will end it to the praise of his glory and as Esay 49.24 the iust captiuity shall be deliuered and the pray shall be taken from the tyrant for the Lord is stronger then he and therefore is able and hath better title then he both in creating vs when we were not and in redeeming vs being lost and therefore we shall be victors in this strong man Christ For the fourth the end why hee was tempted which was to sustaine the vttermost assaults Sathan could make by suggestion to seduce him Heere it may seeme strange at first that our Sauiour Christ should bee so farre abased to bee subiect to the temptations of the diuell and to bee directed to it by the spirit of God True it is there was no matter in Christ to worke vpon his nature being fully sanctified from his conception free from all corruption yet hee was apt and capable to be tempted that is it might glaunce as a thought thorough him but it was presently repulsed For such was the state of Adam at first that though he had no inward concupiscence yet hee was such a one as might be tempted to heare and to see if he would but this is the difference it clasped about Adams vnderstanding but it could not possibly lodge with Christ and it is no more disparagement to him thus to be tempted then it was for him to take and assume our flesh Heereupon consider that there be three kinds of motions in the minde of man The first which glaunceth and passeth thorough the minde without any troubling of it at all The second more permanent when somewhat assaults the minde and yet without any consent of the minde The third is that kinde of motion to which the heart consenteth The first of these is against no commandement the second is against the tenth commandement the third against the other nine commandements And this is singular comfort and consolation to vs that Christ was tempted for now we may bee bold to assure our selues that we may powre foorth our soules vnto him and may approach to him in all our
a miracle it shall more conueniently be spoken of in Christs reply Now for the second generall point which is the beating â—â—ke of the temptation we must consider two parts first that â—â—â—ulseth him by alleaging Scripture secondly the place alleâ—â—â— what sense it is to be applied For the first vnderstand that out Sauiour Christ might many waies haue ouercome him yea by the power of his Godâ—ead he could haue confounded him without an answer but it leased him to fight with the weapons of flesh and bloud that we by his exampl might learn out of the word as our of a school of defence to beate backe Sathan Where obserue that Christ alleaging Scripture as an instrument to repulse the diuell that there is no sword of the spirit to driue away temptations so sure as the Word of God being most necessary for this purpose Where two sorts of men are iustly reproued first they that wring this weapon out of the peoples hands secondly they that cast it from them that are content themselues to abide the blowes but another must weare the sword For the first they are the prelates of Rome who in the time that heauen was made a haire-cloth and Antichrist set foot on the Lords throne shut vp the booke of God into the rusty scabberd of Bishops houses where it was kept vnder the bondage of the Clergy vpon paine of excommunication charging the lay people not to meddle with it as if it had beene the readiest weapon to haue cut their throats But since the Sonne of righteousnesse appeared the Gospell shining in mens hearts they being ashamed of this and being perswaded in common equitie that men were not to bee kept from it they haue published one part of the word the new Testament not say they vpon any absolute necessitie but to auoid corruptions that may gâ—â—â— by reading other translations they knowing the people 〈◊〉 would not bee made such fooles and babes as they were 〈◊〉 there was a generall mistouer the whole world But wee doe stand vpon the absolute necessity of hauing the word common because the danger is common that thereby is to bee auoided and this for two causes first it is necessary that euery one should trie the spirits so as he must vnderstand more then hee is taught by the mouth of that spirit which should bee tried therefore they must haue the booke of God according as the men of Beroea had Act. 17.11 giuing no further credite to Pauls Sermons then they were consonant to the written word Secondly euery Christian is a souldier and in his baptisme hath taken presse money of Christ to serue him in this field of the world against the Diuell our sworne enemy who worketh outwardly by the glittering shewes of the earth inwardly by the desires of flesh and bloud adding his owne suggestions to both these Now the weapons to encounter him are the word as the sword and faith as the shield And euery one being tempted in his owne person the more to offend the enemy and the better to defend himselfe and since our owne sinnes shall be required at our owne hands we must euery one take his sword out of the Lords armory that we may resist in person as we are striken in person And it was a fearefull thing for them to put out the kandle while the people were smitten and a shamefull thing to put out their right eye that they might not discerne their euill wares they vttered them for their good money Oh say they it is good they should haue them to keepe them from the infection of other impressions as if the reading of the Scriptures by the people were Physicke when men are sicke and not meate when they bee whole Treacle to driue out poison and not preseruatiues to keepe from it as if it had strength to put the enemy to flight and none to hinder his approach the contrarie whereof is rather true For if it bee meete to giue light to the simple when the heauens are ouercast with the mist and cloudes of heresie it is much more forcible to shew the way when they are not so clouded Oh but there be many hard matters in the Scripture past the common reach So there bee many easie within their reach for the Lord hath so tempered them as some be easie to prouide against penurious stomackes and some difficult to preuent fastidious lothsomnesse Yea as in the most champion and plaine ground of the booke of the Scripture there be some mysteries as hillockes higher then the rest so in the greatest and steepest hill thereof there is footing whereby with labour and trauell we may come to that height of it where wee may see and discouer so much of the land of Canaan and the kingdome of heauen as our places doe require Therefore it is well said that the Scriptures are like a floud wherein the lambe may wade and the Elephant swim for the plainer places are to be digested with comfort and the hidden treasure to be digged out by praier Therefore saith Christ Mat. 23.14 Let him that readeth consider c. Oh but this taketh away the glorie of the Church when euery one may controule his master and breedeth heresies when euery one may maintaine by this his owne opinion Yea but it is good that euery one shold know the truth that they may follow the steppes of their teachers but in the way of truth and if because some haue beene seduced all should be depriued of this blessing then away with preaching for it is the sauour of death to many 2. Cor. 2.16 and with the Sacraments for many feede of Christs flesh but to choke them to damnation and then away also with Christ himselfe for to many Luk. 2.34 he is a rocke of offence to rush their bones to perdition And if Heretikes haue abused the Scripture this is a reason to restore it that they may be againe conuinced by Scripture And if it be sufficient to say the diuell alleaged Scripture therefore hide it from the people we say to this Christ vsed nothing but Scripture therefore let them haue it for it is no reason to take away the thing for the abuse of the thing no more then that a lambe should cast off his fleece because the Lion sometime weareth it or that because one abuseth is sword therefore none should weare any weapon For howsoeuer some mad-men-or quarrellers in the campemay abuse them to their owne and others destruction yet the Law of not bearing sword in the field will neuer bee iust And to meet with such an euill by taking away the good is â—â—e vnto those vnskilfull Physitians that rid their Patients of no disease vnlesse they take their liues from them Yea but it is dangerous medling Why then put out the candle lest it burne the house Oh but put not kniues into childrens hands But there is no such comparison in the Scripture it is indeed compared with a sword in the
vpon earth then doe we seeke Christ on earth when we know hee is gone into heauen But from whence hath he deliuered vs From hell Then must we take heed we doe not the workes of hell and of darknesse And then whither hath he brought vs Where he is that is in heauen Then if we will say we are married to him Ioh. 14.2 and that he was crucified for our sinnes and hath crucified sinne in vs and freed vs from sinne Sathan and condemnation let our conuersation be where his body is for where the dead corse is thither will the Egles resort and where the husband is thither will the wise haste to see him and to liue with him so that as Christ died in body so must we die in spirit that his spirit may haue his full worke in vs to raise vs vp to heauenly meditations Thirdly we must learne that betwixt the corporall and spirituall marriage there is great difference for the woman for certain causes may be diuorced from her husband and he being dead she may as lawfully keepe herselfe a widow as marry againe but in this our spirituall marriage there is neither diuorce nor widowhood for as soone as we are diuorced from the flesh and the lusts thereof we must not stay and remaine a widow but we must presently marry with the spirit of God and the fruites thereof and he shall remaine our husband for euer Howbeit we must know we haue no liberty to marry with our second husband the Lord Iesus vntill we be deliuerd from the whole body of sinne and the powers thereof as lust sensuality and such like and the meanes of this our freedome and deliuerance is in the body of Christ so as vnlesse the body of Christ hath destroied sinne in our naturall bodies we are not conioined vnto him We must then consider what there is in this bodie of ours which is a body of sinne Rom. 6.6 And in this body of ours there are three things First condemnation for sin Secondly disobedience by sinning Thirdly the corruption of nature which causeth this disobedience In the second place we must consider how we are deliuered from these three and how they be taken from vs. The first which is our condemnation is taken away by the satisfaction of Christ for our sinne the second which is our disobedience is taken away by the righteousnesse of Christ free from sinne and these things are without vs but the third which is the corruption of our nature is taken away by the powerfull working of Gods spirit within vs so that except we haue this third thing the spirit to abolish sinne in vs we are not yet flesh of his flesh and so none of his spouse For as for Christs satisfaction for condemnation and his obedience for our rebellion the very Turkes may hope for their saluation as well as we therefore it must be the slaying of sinne by the spirit that must assure vs of our coniunction and marriage with Christ for if corruption remaineth whence springeth disobedience then there remaineth for this disobedience condemnation for euery sinne committed by them that are regenerate is as it were the bringing foorth of a bastard vnto God which we know how much he abhorreth Sixtly this our coniunction with Christ is set foorth Ioh. 15.5 vnder the parable of the vine to which Christ is compared and we to the branches for as the branch cannot beare fruit of it selfe vnlesse it grow vp with the stocke no more can we except we grow vp in Christ and as the branches receiue sap from the root whereby they fructifie so we being ingrasted into Christ receiue life from him whereby we are fruitfull in good workes and as the branches seuered from the body of the tree doe fall away and perish so if we once wither away and the graces of God decay and wax cold in vs drinking in the raine and yet not bringing foorth herbes meet for the dresser then are we neere vnto cursing and our end is to be burned Out of which learne that if thou cariest in thy life onely leaues as it were of thy profession Heb. 6.8 as the figge tree did that seemed greene a farre off and goodly and art not fruitfull in thy conuersation to walke as one redeemed out of darknesse thou art but as a branch broken off and as a blade that withereth before the time of haruest for as Rom. 11.16 If the roote be holy so are the branches and if the ground of thy heart be seasoned with the graces of God it will spring foorth into all thy members The Seuenth comparison is Ioh. 6.56 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Where Christ is compared to flesh and bloud which we must not vnderstand of materiall but of spirituall eating which is comprehended by faith wrought in vs by the spirit reuealed to vs by the Sonne of God deliuered to vs by the word of God and sealed vnto vs by the Sacraments Since then our feeding on Christ doth draw such fruit after it bring such efficacy with it let vs labour to meet him in those meanes himselfe hath ordained namely in his word and sacraments the one being the store-house of his promises the other as it were a patent of confirming them to vs vnder the seales left vs by the King of heauen that as these infirme bodies of ours cannot be supported without the stafes of bread and drinke the one to kill the hunger the other to stanch the thirst wherewith our natures are assaulted so we may perswade our selues that our soules for their cherishing and refreshing doe require the like necessity to be sed with the flesh and bloud of Christ that we may grow vp perfect men in him and be freed from the scorching heat of desperation whereinto we may easily fall through that streame and current of sin wherewith we are carried in the whole course of our liues and from which wee cannot be saued but through the sprinkling of that blood which was shed for vs vpon the Crosse Now for the second point which is the profit and benefit we receiue by this Coniunction it is twofold first that Christ hath taken our sinnes and the punishment of our sinnes vpon him for he being without sinne was made sinfull for vs was wounded for our transgressions and as 1. Pet. 2.24 bare our sinnes in his body on the tree that by his stripes we might be healed secondly that by his death we are made partakers of his obedience and the reward of his obedience which is eternall life and of his graces and the glory for his graces which is eternall glory Touching the first profit it is double First he tooke our sinnes vpon him Secondly the satisfaction of our sinnes which is death the first by imputation the second really and sensibly for being clothed with our flesh and appearing in our persons he became the child of wrath subiect to
speaketh absolutely powerfully A new hart will I giue you I will take away the stony hart For howsoeuer it is meet Adam should haue this free election being made a perfect resemblance of the image of God yet is it not meet for vs in this second creation lest heereby we should make the death of Christ of no effect neither his grace nor spirit for if we had it then should we fall from Christ because of that flesh infirmity that is in vs therfore as the Lord doth begin with vs by his spirit to conuert vs without any thing in vs to further it but altogether to withstand it so doth he proceed with vs by his spirit and end with vs by his spirit that he may be all in all in our weldoing and in the worke of our saluation And yet notwithstanding this we haue neede of exhortations threatnings praier and such like to strengthen and stirre vp our dull and senselesse wils for the inward working of the spirit which frameth our wils to will good doth not abolish the instrumentall causes but we haue need of these meanes first because they are sanctified of the Lord and ordained to make vs lay hold on the spirit secondly because without these the spirit and graces of God would soone perish which counsell is giuen Heb. 3.13 to exhort one another daily lest we be hardened through the deceit of sinne for though God could doe this onely by his spirit yet hee will haue these meanes vsed that we be neither high minded nor idle for since we cannot doe good why should we be proud and since we so hardly keepe good we must not be idle but as Phil. 2.12.13 end and worke forth our saluation with trembling for as one holdeth a great masse of lead or other vnremoueable weight not to remoue it for hee knowes hee cannot but onely to trie his strength so though we cannot nor need not performe the law because Christ hath done it yet must we make it the rule of our obedience and of a sanctified life that heerein we may resemble Christ who alone hath sanctified vs. We are then to consider how Christ hath fulfilled the righteousnesse of this Law and that he hath done two waies partly by abrogating it and partly by establishing it he hath abrogated the law in two things First in the power of separation between man and man which was the law of ceremonies so as what was enmity betweene Iew and Gentile that hath Christ abolished and therefore as it is said Ephes 2.14 Christ is our peace which made of both one and hath broken the stop of the partition wall through his flesh in abrogating the hatred that is the law of coÌ„mandements which standeth in ordinances for to make of two one newe man in himselfe Secondly in the power of malediction betweene God and man whereupon it is said Gal. 5.23 There is no law against vs that is the curse of the law for sinne is not due to vs because Christ hath taken it away and therefore it is said 1. Tim. 1.9 The law is not giuen vnto a righteous man that is against a righteous man there is no law the curse of the law belonging onely to the reprobate and not to the elect howbeit we must not thinke we are so deliuered from the condemnation of it as that wee are freed from the obedience of it Christ therefore hath likewise established the law and this two waies First in the doctrine Secondly in the obedience to the doctrine For the first that not any thing of the doctrine is abrogated but perfectly taught by Christ as appeareth Mat. 5.22 2â— That the least euill thought is damnation That anger in heart is flat murder That he that lusteth but in hart after a woman committeth adultery and Saint Paul saith Rom. 7.7 hee knew not what lust was till he knew the righteousnesse of Christ Againe as was touched before Christ came but for these two ends first to make peace betweene man and man secondly between God and man now the moral law made no enimity betweene Iew and Gentile but the ceremoniall law for that was the wall parted vs and them and that onely is broken downe by the comming of Christ and for the other the curse of the law made all the warre betweene God and vs the rigor of it Christ hath satisfied but the doctrine of the law made none for we yet in the precise keeping of it challenge life Christ hauing fulfilled it in vs and for vs so as Christ giueth vs no new righteousnesse but that wee our selues could not perform yet we claime it as done in our person by the righteousnesse of the law that Christ in our flesh performed for the second he doth also establish it in the obedience to the law and this two waies Fiâ—â—t bâ—â—â—he person of Christ for by his inherent holinesse was fulfilled all the law which is imputed to vs Secondly as by righteousnesse inherent in him so by his spirit of sanctification dwelling in vs hauing the whole man in part changed that we are able to doe what God will and in iudgement to allow in affection to embrace and in action to execute what he commandeth so as if we consider our filthinesse we haue the blood of Christ to bathe in if our nakednesse wee haue the robes of his righteousnesse if our beggery we haue his riches filled with all graces yet must we alwaies ioyne bloud and water faith and works in the person iustified for they are notes of our religion signes of our conuersion seales of our election fruits of our iustification testimonies of a good conscience in their end they are referred to the Lords glory they are causes to stirre vp others to the seruing of the same God they are of the Lord accepted and recompensed in the mercy of the rewarder and not at the merit of the worker for he can accept of none by desert but that which is according to the precise couenant of the law but water is to be stood vpon as a signe that bloud hath gon before and the writing of his law in our hearts by sanctification of life is a proofe that our sinnes are purged in the blod of Christ and pardoned through the mercy of God And in respect of these seuerall operations and workes of Christ in aboliâ—â—â—â— the law in the curse and establishing the law in the obedienâ—◠〈◊〉 it we that are elect are said to be dead to the law Rom. 7.4 and also liuing to the law wee are dead to the law in three respects First to the condemnation of it because being iustified by Christ we cannot be condemned by the law for the wrath of God is taken away through the imputation of his righteousnesse Secondly to the constraint of the law for it doth not constraine vs which are Gods elect as it doth the reprobate because Christ by the worke of his spirit doth bend our wils to
meant by spirit for the first what is meant by flesh Christ tels vs Iohn 3.5 in his answer to Nicodemus saying That except a man be borne againe of water and of the spirit he cannot see heauen meaning thereby that before a man be regenerate he is nothing but flesh soule and body and all for that is borne of flesh is flesh and a cleane thing cannot be drawen out of corruption so Paul 1. Cor. 15.50 saith that flesh and blood cannot inherit heauen not meaning thereby that flesh wherein we are inclosed for the very substance of it shall see God but the old man the corruption of nature which is our mother wit and wil howbeit what this flesh is is more amply set downe Gen. 6.5 where it is said in the originall that all the very mould of the deuising thoughts of a mans heart are not inclined to euill but simply euill and not euill but onely euill and not onely euill but euill in all things and not onely euill in all things but euill in all things euery day and Saint Paul Rom. 3.10 maketh a full description of a fleshly man shewing what euery one is by nature There is none righteous no not one the reason is because there is none that seeketh God and for not seeking him they are all become apostats and by this their apostasie are become vnprofitable and being thus of no value their throate is an open sepulchre and being thus enlarged like hell they vse them either to deceit in that poison is vnder their lips or else their mouth is full of cursing and bitternesse which are two contrarie sinnes their feete are swift to shed bloud and destruction and calamitie are in all their waies and the way of peace they haue not knowen and last of all they haue not the feare of God before their eies which is the true cause of that cursed brood and chaine of sinnes that hang together Now for the second what is meant by Spirit and that is a diuine heauenly inuisible and supernaturall working of the holy Ghost in the hearts of Gods children in begetting them anew into the glorious image of Christ by changing into another quality and condition all the powers of their soules and affections of the heart which is done by faith in the outward man and by peace of conscience in the inner man by reason whereof the elect are saied euen in this prison of theirs to bee spirituall From hence obserue first that the world is diuided but into two kinds of people fleshly and spirituall for there is no meane betweene them howsoeuer the enemies of God are distracted into seuerall and sundry factions some denying the power of godlinesse through porfanenesse some diuiding the power of it through opinion of merit some thinking there is no God at all and some imagining he sits idle in heauen without hauing any sterne to guide and direct the frame of the earth yet doe they all erre alike in their hearts and being all out of the way they shall finde the same reward of their worldly wisdome and their end to bee damnation now these two sorts and conditions of men are easily discerned for by their fruits you shall know them the one sauoring the flesh pots of Aegyt the other the sweetnesse of the land of Canaan the one being taken vp and possessed by the pleasures of the flesh the other striuing and laboring in the workes of the spirit the one hauing sinne as it were alwaies vnder his nose sauoring nothing else the other hauing the spirit euer in his eie to diuert his feet from the snares and pleasures of concupiscence for by this word after which is in the text is signified in the original tongue to be guided and conducted and led by the flesh which sheweth our great infidelity in not beleeuing what the holy Ghost sets downe giuing it heere in precise commandement that we should not be directed by the flesh and binding this commandement in the breach of it with a peremptory curse of damnation for being guided by it and yet as if God could not make his word good or that we could wrastle our selues from his wrath our taste our smell and all our senses are busied onely in the workes of the flesh as if we would cast away our selues willingly whereas euen in naturall reason wee should abhor it for who would be conducted by such a one as cuts the throats of al he guideth or who is he that trauelling toward the desert will picke out such a guide as should lead him to be deuoured of wild beasts or who that hath his iourney by sea will make choice of such a Pilot as hath cast away as many as he conducted or who would entertaine a knowen theefe and a waster to be the steward of his house or who would take such a husband to be the guid of her youth as spends and wasts himselfe in licentiousnesse or what Prince will admit him to bee his cheefe counsellor that is a knowen traitor to his person or such a one to be captaine ouer souldiers as is a knowen and proclaimed rebell There is none so simple nor so profane but will dislike and detest the choice of any such guides and leaders and yet he that taketh his flesh to be his captaine his arme his guide a knowen and vnreconciliable enemy to the soule shall by the conduct of his owne corruption not onely lose his body but his soule also for if the blind lead the blind both shall fall into the pit of perdition Therefore let the world loue her owne and the flesh pamper it selfe let Cain build him a citie Gen. 4.17 to hide him from the presence of the Lord let Esau follow his hunting Gen. 26.30 to satisfie his pleasure in the death of venison let Nimrod Gen. 11.4 build him a tower to get him a name vpon the earth let the rich man Luk. 12.17 heape vp his fruits till his barnes will hold no more let Diues Luk. 16 19.20 be costly in his apparrell and delicate in his fare euery day yet obserue thou but their ends and thou wilt not ioyne hands with them for Cain was branded of the Lord as a castaway Nimrod confounded for his pride Esau reiected for his profanenes the rich man snatched suddainly from his substance and Diues throwne downe to hell where he lies panting and criing for a drop of water and cannot haue it Againe in that it is said they sauour the things of the flesh obserue that all that is in a naturall and carnall man and commeth from him is but flesh that is sinne yea and the most excellent parts that are in him that is his wisdome deserueth death and is but as a worme in the shell to consume him for he wanting the spirit which is the life of the soule as the foule is the life of the body his soule his body his minde his will and his vnderstanding are but members as Paul
haue giuen Iohn Baptist good countenance and yet haue chopt off his head for reproouing iustly It is true there is none standeth but he may fall if he leane to his owne wisedome nay he must wither if he grow vp among stones because he was neuer well rooted and whensoeuer the Lord pulleth away the vizard from any that masked vnder the cloake of religion he doth it to make them that stand strengthen themselues in Christ Philip. 4.13 and to make them that be hollow harted tremble for they that thus fall their heart telleth them before hand of it their comming to Christ being but in the Sunne-shine when there are no clouds of persecution hanging ouer and their following after him being like a theefe after his pray that will let it goe vnlesse hee may gaine by it their hearts euer misgiuing them in their owne profession and they hauing a secret corner in the flesh which they alway feede what shew soeuer they make to the contrarie But now the straight and vpright minded Christian hath his heart as adamant and his face as brasse that armes him with resolution for the Lords cause he hath no confidence in the flesh Phil. 3.3 but his whole reioycing is in Christ he feeleth such sap of the spirit at the roote that he thinketh it with Christ to be his meate to do the will of God yea he can truly and boldly say with this Apostle that neither anguish of minde nor torment of body vers 39. can seuer him or make him so much as lose the sight of his master Christ but he will euer be iust behind him for by his life he hath comfort in him by his afflictions he hath fellowship with him and by his death he shall enioy the presence of him for euermore all this heart and assurance they haue hauing their foundation from the words of Christ Iohn 10.28 None shall plucke my sheepe out of my hands And whether thou beest a sheepe or no thou canst tell by thy feeding for howsoeuer thou mayst come to graze in the outward assemblie with the congregation yet if thine eare be only feeding at Church and thy thoughts and thy affections at home in the flesh thy selfe canst tell thou art but a wolfe in sheeps clothing so that as the perswasion of our saluation is certaine and vndoubted so is it also constant and perpetuall Howbeit the power and pride of prosperitie wherewith the wicked are puffed vp and the strength and sting of aduersitie wherewith the godly are humbled and abased the one trampling vpon the earth as if it were too base to beare them the other creeping like wormes and grashoppers vpon the ground hath made many to stagger in the opinion of their profession and in the perswasion of their saluation because he seemed thus to passe by them as in a whirlewind and by the wicked with a mild and still voyce meeting them as it were in the successe of euery thing and this was that made Dauid Psal 73.13 thinke his labour in mortification to be but lost because he tasted of correction euery morning whereas they that set their mouths against heauen were lusty strong and had the waters of a full cup of prosperity wrung out to them but when he had beene in the Sanctuary of God asking counsell of him by whom he vnderstood their end to be but as a dream when one awaked they increasing their sins by their fulnesse wherby they make the sword sharper for their slaughter then he found his owne footing to be safe and theirs to be slipperie the one to begin his iourney with sorrow and to end it with peace the other to set foorth in iollitie but to come home as we say by weeping crosse for as Ioh saith Chap. 20.22 Terrors shall take the wicked as waters and the east wind shall hutle him out of his place and God shall cast vpon him and not spare him though hee would faine flee out of his hand Euen so let vs not make this comfort of our assured blessednes vncomfortable to vs by our doubting for if we wauer in this whether God loue vs and we him the chastisement of a father will prooue the scourge of a reuenger and we shall thinke he smites vs because he hates vs and lifts vs vp to cast vs downe or else wee shall imagine our store to come from our owne hands and measure our liues after the crooked line of mens example which runne on heapes to hell for their owne soules conuinceth them of their forgetfulnesse of God and then cannot he remember them in Paradise whereas we setting God alwaies at our right hand may be fure hereafter he will set vs at his and that he guiding vs by his counsell Psal 73.24 can not but in his time receiue vs to glory Therefore let vs lift vp our heads â—â—d keepe the way euen within that there may be as little rubbish in the heart as can be and since through infirmitie we fall oft let our care be it be in the right way where we are sure to meere with Christ who is the way and the life to vs and let vs make the like vse trauellers do goe the faster for our fall for our faith must goe further then to beleeue there is God the father Sonne and holy Ghost and a communion of Saints c. this being but in general whereas we must beleeue it with application to our own particular as that he is a God to me in his loue to make me and by his prouidence to keepe me a Sonne to me to redeeme me when I was lost and to feede me when I am come home a holy Ghost to me to comfort me in my distresse and to worke in me a holy life a communion of Saints to me to help me with their prayers and to strengthen me by their good example And if this treasure be in thy heart thou hast the assurance of thy saluation laid vp there for thee also Againe where it is said the spirit dwelleth in you learne that we must not serue God by sits but it must be continually for the spirit remaineth not in vs for a time but taketh vp his mansion and abiding with vs and while he is with vs he is euer working as the Sunne is euer mouing and works of his owne nature stirring vp good thoughts and affections in vs at all times and is neuer idle not in vaine in vs not but that in many things we offend all but we send forth such a peale as it were of prayers and repentance after the sinne committed as it ouertakes it and turnes it back before it can flee to the iustice of God and this is that maketh S. Iohn 1. Iohn 3.9 to set it downe as a position and rule in scripture that he that is borne of God sinneth not at all because it flies forth as shot to which the hand did neuer set fire we being ouertaken sometime in weakenes that we slip
man deceiue you he beginneth with a preoccupation to possesse their minds before hand He that doth righteousnesse saith he is righteous not he that can discourse and talke of righteousnesse and therefore one saith truely Tace lingua loquerevita talke not of a good life but let thy life speake This the Apostle there proueth by the contrary for he that committeth sin is of the diuell that is he that committeth fâ—â—â—â— the world doth and doth not purge himselfe for the Apostle opposeth sinning to purging and he that is of the diuell cannot please God For therefore was Christ sent to destroy the workes of the diuell so as if these workes be not destroyed in thee and his building pulled downe Christ was neuer sent vnto thee Againe he proueth it by the contrary He that is borne of God doth not sinne for he hath the seed of the spirit therefore it is as if he should say when such wicked men shall bee saued the diuell shall be saued This is further proued by the words which Christ himselfe spake in the flesh Ioh. 8.34 He that so sinneth as to make a trade of it he is the seruant of the diuell vers 44. and if no chastisements nor benefites can reclaime you ye are the diuels for the lusts of your father ye will doe Lastly adde to this that of the new couenant made with Israel and so with vs Ier. 31.31 I will write my law in their hearts vers 33. And I will be their God and they shall bee my people So as if God pardoneth any hee doth promise him grace to amend his life and if that grace be denied him he neuer couenanted to saue him The couenant then implieth thus much If thou hast not grace to abstaine from grosse sinnes thou shalt be damned and if thou hast the grace of sanctification giuen thee thou shalt be saued But if ye mortifie the deeds of the flesh by the spirit c. This is the second proposition which the Apostle layeth downe namely that a good course of life leadeth to a good end Wherein first is questionable whether it standeth in the power of the heart of man to subdue the corrupt desires and affections of his nature as well as it doth to fulfill the lusts of the flesh for 2. Tim. 2.20.21 Paul shewing how that in a great house there be vessels some for honour and some for dishonour some for base and some for higher seruices which house he meaneth to be the Church of God saith that if any man purge himselfe hee shall be a fit vessell for Gods house and 1. Ioh. 5.18 He that is begotten of God keepeth himselfe from that wicked one which is the diuell that he touch him not Which places may seeme to attribute the purifying and cleansing of our selues to our selues by our owne inclinations and wils but it must be vnderstood that the Scripture in these and such like places setteth not downe the cause of this cleansing but the execution of it For the cause of this our mortification appeareth Ezech. 36.26 I saith the Lord will giue you a new heart and a new spirit so as there it must be had euen of God but it must be in vs otherwise we pertaine not to the Lords election Hereupon the Scripture vouchsafeth vs that honour to say we do it because notwithstanding the reforming of our iudgements and the changing of our affections is wrought by the supernaturall power of the holy Ghost working in vs yet this holy Ghost doth worke in vs as the subiects and by vs as the instruments as when it is said I will write my law in your hearts the spirit writes but the heart is the place and whatsoeuer is written in our hearts is ours To make this more plaine by a naturall proportion As a man that rectifieth and guideth the hand of a child to write the writing is said to be the worke of the child and not of him that directed him though without such direction the child could not haue done it euen so the Lord doth guide vs in all things we doe well and what doth hee guide but our wils so as the worke proceeding from our wils is ours yet without the guide of the spirit we could not doe it And in this working there is not a double effect one of the holy Ghost and another of our selues but we doe it euen as before there were not two writers though the child was directed but the child onely writ it Secondly where it is said If ye mortifie c. ye shall liue it may be demanded whether by the same reason we deserue saluation by this mortifying of our fleshâ— as by walking in the flesh we deserue damnation It is certaine vnlesse we doe well we can not be saued yet the holy Ghost sheweth that there is not the same perfection to doe well in our natures as there is in vs agilitie and dexterity to follow wickednesse For by our fall we are throughly corrupted as the Prophet Esay speaketh chap. 1.6 From the sole of the foot to the top of the head there is nothing but wounds and swelling but by our regeneration in this life we can neuer perfectly bee renued It sufficeth we haue obtained the blessing of Iacob Gen. 32.28.29 to haue such power from God as to be lame in sinne all our life long So Paul Rom. 6.23 saith The wages of sinne is death but the gift of God is eternall life through Christ whereby appeareth that the contraries themselues are not perfect for sinne of it selfe deserueth death but being good of it selfe deserueth not life for it is the gift of God and so the consequents of these two cannot be perfect and agree together Againe it is one question to aske who shall be saued and another to aske how we shall be saued for true it is that none shall be saued but they that mortifie themselues if they liue and for children they are changed in a moment by a supernaturall power of the Lord. As it is said Esa 33.14 Who shall dwell with the deuouring fire He that walketh in iustice and speaketh righteous things refusing the gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing of euill And Dauid Psal 15.1 asketh the question and bringeth in the Lord to answer it Who shall dwell in thy tabernacles He that walketh vprightly he that taketh no reward against the innocent and such like as it followeth there as if the Lord should say Such and none else for the words haue an exclusiue nature So if it be asked who they be that shall be set at the right hand of God in heauen Mat. 25.34.41 it must be answered They that visite the members of Christ in affliction and leade their liues answerable to their religious profession And if Who they be that shall be set on the left hand the answere is They that refuse to releeue the
Saints of God and put religion on their faces as a maske to hide the foule deformitie hypocrisie of their hearts Therfore vpon the question demanded Whether more in number shall be saued or damned Christ resolueth it Luk. 13.25 shewing that some shall haue bestowed such paines and walked so farre in the course of Christianity as euen to knocke at heauen gates and to challenge the Lord to let them in and yet he shall not know them that whatsoeuer profession they haue made in the face of the world as to come before the Lord as a pâ—â—ple yet because they haue not liued as a people he will not acknowledge them So as true it is that none shall enioy the presence of the Almighty but they that haue their lampes burning at the houre of their death Mat. 25.10 none but they that haue their foundation setled vpon the rockes Mat. 7.25 as not to be shaken with the blast of any persecution none but they who like faithfull seruants by spirituall trafficke haue employed their talents to their Lords aduantage Luk. 19.24 none but they that are able to testifie by the fruites of the spirit that they haue the spirit But vpon demand how we shall be saued our answer is Onely by the blood of Christ as the cause and effectuall meanes thereof for heauen is giuen operantibus non operibus to workers not to works as 2. Cor. 5.10 The Lord shall giue to euery man according as he hath wrought not for that he hath wrought Heb. 13.21 none shall see God without a pure conuersation but not because of his pure conuersation for though we must be perfect in workes yet this working must bee wrought in vs by God as the Apostle there speaketh So likewise none but the obedient child shall be heire not because he is obedient but because he is heire and yet only the obedient child shall receiue the inheritance And euen as we adore and worship Iesus Christ man but not his humanity Hominem non humanitatem so holinesse of life speaking in the abstract quality doth not saue but holy men shall be saued so faith and workes in the person iustified must concurre but in the matter of iustification faith onely and alone hath the place If therefore it be demanded whether workes be necessary to iustification we answer yea as absolutely necessary in their place as faith for wee can not assure our selues of faith but by the visible fruite of workes so as they be not Concausae causes concurring and iumping together but they are Consectaria consectaries and consequents of faith Vers 14. For as many as are led by the spirit of God they are the sonnes of God This is a confirmation of the reason before going on both parts for as many as mortifie the flesh by the sprit are the sonnes of God and they that doe not so are the sonnes of the diuell So the force of the argument is they that are Gods sonnes are led to mortifie the flesh and being his sons they are inheritors of heauen and this the Apostle assumeth and taketh as granted that the sons of God must needs haue eternall life Whereupon the contrary proposition is true he that liues after the flesh is not the son of God for if he were he would liue after the spirit but hee that doth not mortifie the flesh hath not the spirit therefore he is not the son of God Hereupon followeth if they be sons and not Gods they are as Christ speaketh Iohn 8.44 the children of the diuell Wherein we learne that if we be asked by what title and interest we can challenge or lay claime to heauen it is by none but by this that we are the sonnes of God and we are his sons onely by adoption and wee are adopted to it onely in the naturall heire and son of God Christ Iesus by whose blood we are iustified and sanctified by his spirit Being then adopted to this inheritance as heires we are not borne to it for adoptioÌ„ excludeth birth being not borne to it it is purchased for vs in the obedience of Christ wee must learne then to resemble Christ in being obedient to the will of God as he was and shew foorth and expresse our obedience by keeping his commandements Mat. 26.42 and keepe them by leauing of grosse sins and walking according to his will with a full purpose of our hearts to performe it alwaies excepting our infirmities and inborne weaknesse which cleaue so fast to vs as we cannot shake them off nor be deliuered of them till we ouercome all in death Hauing then no title to heauen but by inheritance nor no title to this inheritance but by Christ there is excluded all merits to deserue it and only because we are to be saued we must do well for it is giuen vs as the inheritance of children and not as any stipendary wages of a mercenary man Herupon we must wisely vnderstand that when Christ saith Mat. 25.35 Come ye blessed c. for ye haue releeued the poore c. that this releeuing of the poore and such other workes of faith and loue there mentioned are not set downe as causes of blessednesse for these speeches for and because do not alwaies inferre and bring in a cause but they are such words and particles as sometime ioine the cause with the effect and sometime the effect with the cause as when wee say it is spring time for it blossoms not that the blossoms are the cause of the spring but an effect and euidence that the spring is come So when we say he hath a soule because he breatheth and yet the soul is the cause of breath and breathing but an effect of the soule euen so when Christ saith come and receiue a kingdome for ye haue done such and such particular works of loue it is onely a knitting of the effect with the cause for God hauing preelected or chosen vs before all worlds to this saluation giueth vs this his spirit by whose power and vertue wee worke these good things And in this kinde and phrase of speech the cause is ioyned with the effect as if it should be said Come you that haue releeued the poore that haue comforted the distressed that haue sorrowed with the afflicted receiue the kingdome for it is your inheritance So as the speech of Christ hath this meaning in it You haue done good workes to testifie my kingdome to be yours come take the inheritance prepared for you in the preelection of God for you are the inheritors of heauen because of these fruites and effects which you haue shewed in comforting the aflicted members of Christ We may not take it then that heauen which is the inheritance of the saints is giuen for any desert for when we haue attained to the highest degree of mortification and haue done all that we can we are as Christ saith but vnprofitable seruants Luk. 17.10 True say the Papists vnprofitable
to couer our nakednes with the robes of our elder brother Christ Iesus and to remedie and cure our vnrighteousnesse in the righteousnesse of the blood of Christ So as with the hearers of Peter Act. 2.37 the law â—â—ging and pricking our consciences wee shall crie out in a holy distrust of our selues What shall we do And this kind of despaire prâ—pareth vs to saluation for the spirit sheweth vs our pouerty and where to buy gold that shall cost vs nothing it sheweth vs our wretchednesse that haue nothing but rags to put on and withall the wardrobe of Christs righteousnesse where wee shall haue garments fit for the Saints of God it sheweth our Apostasie how we haue fallen and by our fall haue euen broken and cut as it were our owne throats and sendeth vs to the Physitian Christ who is onely good at such a desperate disease it sheweth our blindnesse and withall the eie-salue of the holy Ghost to cleare vs 1. Ioh. 2.20 it sheweth vs our debt and the sergeant the diuell ready to arrest vs and then sends vs to the God of heauen in whose hands is all treasure to discharge what we owe it sheweth vs how we stand vpon the scaffold ready for the hatchet and then out of this astonishment sendeth vs an absolute pardon from heauen sealed with the blood of Christ and subscribed with Gods owne hand So as it teacheth vs onely to mistrust and despaire in our selues and to seeke to be releeued and refreshed with that water of life whereof hauing once drunke wee shall neuer thirst againe Iohn 4.34 Howbeit on the contrary this same spirit bringeth the wicked into a sense and feeling of this same horror and leaueth them in the astonishment of their conscience so as Sathan continually hath their sinnes to scourge them with and their corruptions wherewithall to vpbraide them And the cause why they bee left in this hellish plight and suffered to be thus perplexed and tormented of themselues is their owne infidelity that they haue stopped their eares against that comfortable sound of the Lords mercy and so poisoned their hearts with sinne that the power of the word could not worke vpon them and so the Lord most iustly hath hardened them in their irkesome and tedious hypocrisie that the sinnes they commit should be the punishments of sinnes past and the deserts of punishments that are to come And as to that that the holy Ghost working this same feare and terror in the hearts and consciences both of the elect and of the wicked and should leaue the reprobate euen when they are brought to the depth of despaire it were blasphemy to say or thinke that he doth it for and to the same end thaâ—â—â— than doth for Sathan doth it to prooue God a liar as that being in that case it were not possible for God to saue them whereas the mercy of the Lord is aboue all his workes But the spirit of God doth this that God may be iustified in the iust hardening of that mans heart whom hee found sinfull and whom hee was not bound to saue and so his end is to take vengeance of his hypocrisie for the Lord is as iealous of his iustice as he is of his mercie Sathan promiseth saluation to whom God pronounceth damnation and lulleth them in security whom he findeth carelesse to watch ouer their steps neuer greatly troubling or mouing any of his owne till they come to such a deepe exigent and to such a narrow pinch euen to hels mouth that they cannot goe from him then they taste euen of hell fire in this life and feele a fearefull beginning of that shall neuer haue end Now God threatneth damnation to all to his elect that they may seeke and hasten to be shrouded vnder the shadow of Christs wings and to feele the vertue of the hemme of his garment to the reprobate that they may bee the more hardened Mat. 14.36 because it is in the corruption of their owne hearts that they heaue refused the acceptable time of grace and reiected the pearle which they might haue bought It will be said But why should the holy Ghost leaue them in this despaire He is not properly the author of despaire but if the reprobate being brought to this be not recouered it cometh of his owne wickednesse As for example a man sheweth vnto a triator his indignity and hauing done this with great and vehement passions hee sheweth him the detestation and vglinesse of his offence and leaueth him with some doubt and scruple of conscience as amazed at his owne wickednesse if the traitor vpon this make himselfe away by violence as Iudas did hee that thus laid the quality and nature of his offence open before him Mat. 27.5 is not the cause of this his desperate end hee was the cause and meanes of making him to bee affraid and angry with himselfe onely and that was lawfull so the holy Ghost by laying open the riches of Gods mercy at the first thine owne wilfull rebellion to forsake him Rom. 7.12.23 his giuing of thee a law to bridle thee and the hâ—â— and feruencie of thy corruption to breake through all lawes worketh this terror in thy heart that art a reprobate and sheweth as it were before thee the smart and execution of thy sinne If now thou despairest and restest there the cause is in thy selfe for thou sawest light and louedst it not and heardest the sound of retrait and yet weatest on to thine owne destruction Further this spirit of God is not the author of despaire as it is despaire for a man should neuer despaire of Gods mercy as God was not the cause of the lie in the false Prophets as it was a lie 1. Kin. 22.7 but he shewed his iudgement on them by giuing them thus ouer to this sinne So despaire in the reprobate wrought by the wickednesse of their hearts is after this sort reuenged by the spirit in giuing them ouer to the extremity of this sin so as it commeth from the spirit not as an euil author but as a iust reuenger of their former sinnes Now the instruments the spirit of God vseth to bring and perswade the conscience to feare damnation are two first the law naturall for in the nature of euery man something is ingrafted and written of euery sinne that howsoeuer it bee acted and performed with pleasure yet euen in nature it endeth and is left with remorse which doeth shew that there is a God to punish it This was that which made the heathen to haue an apprehension and vnderstanding of infernall furies as that for some sinnes they should bee so exagitated and tormented with them as they could haue no rest For this cause they tearmed them by speciall names as the fury of Nemesis that should plague the proud man Eumenides because shee was implacable and would not bee intreated Alecto because it was a torment that neuer ceased Alasto that should pursue
with Gods saints Heb. 10.35 that they haue done it in this respect as hauing regard to the recompence of reward set before them in a hope that cannot faile Let vs therfore not scrape so greedilie in the earth as the blind moles doe nor wallow our selues in the mire of this world like swine nor root our affections in the things of this life but let vs sigh with desire and wait with patience the generall redemption of the sonnes of God and restitution of the creatures to their first perfection at least let vs look to our owne particular departure out of this life for there is no priuiledge nor protection can come from the court of heauen but depart we must and how soone we know not the Diuell would faine take vs in the lurch and the world will intice vs to deferre the buying of oyle for the keeping of our lampes burning till the Lord do knocke Mat. 25.10 but let vs euer be furnished for the way let our faith hold vs and our hope containe vs within the compasse and assurance of our saluation These be the daies of our pangs and pilgrimage happy shall that day be when we shall be deliuered and when our iourney shall be ended Heere we haue to walke a most tedious and craggy course happy shall that day be when we shall come to our heauenly country Heere wee sight a troublesome though no doubtfull comâ— happy shall that day be when wee shall be crowned as conqâ—â—rors heere we sow with sorrow happy shall â—hat day bee wâ—â—â— we shall reape a plentifull and perpetuall haruest with much â—â—y heere wee are full of wounds and our eies stand full of teares happy shall that day be when our wounds shall be healed and our teares wiped away ROM chap. 8. vers 26.27 verse 26 Likewise also the spirit helpeth our infirmities for wee know not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed verse 27 But he that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God THE Apostle proceedeth to minister consolation in all those afflictions we must passe thorow and sheweth that there is no cause wee should shrinke or faint since we are maintained and supported by a heauenly power against which the gates of hell cannot preuaile for the Lord doth assist vs by the holie Ghost which doth excite and stirre vp in vs gronings that is heauenly praiers which doe reach and pierce the very throne of God which being made according to his will we must needs obtaine whatsoeuer we shall request In the words obserue three things first generally that the â—â—â—ly Ghost doth relieue vs in our infirmities and weaknesse seâ—â—ndly by what meanes he doth it namely when we are low brought by stirring vp in vs such vehement and feruent praiers as cannot proceed from any naturall man nor the power of man but from a power farre aboue man thirdly the powerfull working of these praiers namely that being made according to Gods meaning the Lord must needs shew himselfe exorable and to be intreated and it is not possible they can returne emptie from the throne of grace For the first consider that it were impossible for vs to stand one minute if no other power did sustaine vs but flesh and bloud for euen in the choisest of Gods children faith is verie weake and our hope verie wearie and flesh and bloud through selfe loue desireth ease and doth mone it selfe and is fearefull to see or to suffer the crosse yea Sathan doth buffet vs by our inward infirmities for sinne lieth heauie within vs and this maketh vs to grone outward afflictions make the flesh to smart the world tempteth vs on both hands one way with the peace of the wicked another way with the troubles of the godly alluring vs to the vaine glistering shewes of the one and terrifying vs from the ghastfull and hideous sight of the other So as hauing sinne within vs Sathan without vs and the world about vs all enemies to the peace and rest of our soules euerie houre should we perish were we not supported by the mightie hand of this inuisible spirit and therefore flesh and bloud hath no cause to be proud but ought in trueth to glory in it owne weaknesse because it hath such an helper and so strong an helper and so certaine a helper as is this spirit which is nothing else then the very power of God himselfe as it was said to Paul My grace is sufficient for thee Further in that it is said He helpeth our infirmities obserue that hee doth not free vs fully from them or remooue them fully from vs but hee doeth onely helpe and releeue vs in them And this is that Christ praied for in his bitter agonie Iohn 17.15 I praie vnto thee Father saith hee not that thou wouldest giue them an exemption and freedome from trials but that they may bee so kept from euill as euer they may finde some comfortable deliuerance So in another place Christ saith vnto his Apostles Mat. 9.15 that when the Bridegroome was with them they could not mourne hee sparing them for that time but afterward he saith Hitherto haue yee liued in peace haue ye a sword if not buy one for tribulation shall come and then he said A little while I will be from you that is during the time of my death but I will send a better comforter and then followeth The world shall reioyce but ye shall mourne mourne though ye haue a comforter but not mourne vntill ye haue a comforter which setteth forth the riches of the Lords mercie that prouideth a remedie before we receiue the wound and layeth himselfe as it were in our bosome before he sendeth vs cause of sorrow To this purpose is that Paul speaketh 2. Corinth 4 8 9. we are afflicted on euery side yet not in distresse in doubt but we despaire not persecuted but not forsaken cast downe but perish not because by the same spirit that was in Christ the inward man is renewed daily And this was the answer which Paul himselfe receiued from God being sore buffeted by Sathan 2. Cor. 12.9 Content thy selfe saith the Lord my grace is with thee therefore striue thou and I will helpe thee This also is prefigured in the combat betweene the Angell and Iacob Gen. 32.25 who had his bone in his thigh shrunke but yet would not forsake his hold till he had a blessing So as by this combat we are sure to receiue such a blow as we shall halt all our liues after to this end that we may seeke for Iacobs staffe the blessing of the Lord to strengthen vs. And this was Moses comfort when his hands were faint and wearie in holding of them vp in prayer so that they fell downe Exod. 17.12 then did the spirit of the Lord support
escape And this doth set foorth the loue of God the fulnesse of it and the depth of it being not to be comprehended of all the hearts of men ioyned in one though euery one of them were wiser then Salomon but is onely to be reuerenced and adored of all Further in this deliuering vp of the Sonne of God to death we may obserue a reconciliation of two extremes infinit iustice and infinite mercy both which the Lord performed in this action Infinite iustice in that the Lord will be paid all his debt for rather then he will be vnsatisfied the bloud of Christ shall paie all for what dishonour had it beene for the King of heauen to haue suffered the Serpent to haue so insulted vpon his Maiestie and wretched man to haue so rebelliously defaced his image and so presumptuously charged him with malice and enuie yet to haue set him scotfree If the Lord had borne these indignities at our hands it had too much blemished the power of his iustice and therfore he could take no lesse satisfaction then a sacrifice of bloud and that this bloud must issue streame out of the veines of the hart of Christ hath shewed him to haue set an infinite price valuation vpon his iustice yet hath the Lord withal heerein set foorth his most perfect infinite and endlesse mercy that though he would not forgiue the debt yet he paid himselfe for God did suffer and this is such a thing as no mortall man in the same action is able to shew forth We reade of one Zaledicus king of the Locrenses that went about such a matter who making a law that who so defloured a woman should lose both his eies it fell out his owne sonne was the first that brake it whereupon the king would haue had the law executed vpon him prefering the loue of iustice before the loue of nature but what by the obtestation and intreatie of his nobles instant vpon him and what through feare of tumult and insurrection threatned if he would not dispence with the law in this yoong Prince who was of great expectation for his towardlinesse and in great fauour with the people for his vertue at last the king resolued to satisfie the law and yet to shew mercy to his sonne and therefore whereas the law was that such an offendour should lose both his eies he caused one of his sons to be put out and one of his owne shewing mercy in putting out one of his owne and iustice in putting out one of his sonnes but this was not perfect for then in mercy hee should haue put out both his owne eies or in iustice both his sonnes And no maruell for how can flesh and bloud imagine to reach the wisedome of God when our vnderstandings are but as the stubble carried to and fro with the winde and we our selues but as dust ashes that cannot reach the depth and dignitie of so glorious a Prince Now for the second point for whom this Sonne of God was giuen vp it is said for all that is for all beleeuers for so Christ expounds himself Ioh. 17.20 And therfore execrable is the opinion of Andreas a Lutheran who holds that God deliuered vp his Son for an vniuersall saluation meaning thereby to saue all if all will be saued for they that will not beleeue saith he condemne themselues But we say the purpose of God was not that Christ should die effectually for all for first he neuer died for those he neuer prayed for and Iohn 17.9 he prayed not for the world Secondly if Gods purpose had bin to haue giuen him to death for all without exception then how is it that some are already damned others haue no faith and shal be damned here after either his purpose being to saue them is frustrate and void or else God cannot do it and so something should resist the power of God which is blasphemie to thinke If God had such a purpose and after seeing the incredulitie of man he should change his minde then the execution of his will should depend vpon the incertaintie and instabilitie of the euen which doth derogate much from the al sufficiencie of God and therefore we say that hee was crucified for none but for such as haue their garments dipped in the bloud of the Lambe but for such as haue their faith burning like a lampe but for such whose workes proceed from an vndefiled heart and whose praiers through Christ his helpe ascend to the euerliuing God Further consider in these words He deliuered him vp to death that this very phrase and maner of speech is attributed to Iudas who is called Traditor a deliuerer vp or a traitor How shall we then determine of this Shall we challenge God to be euill because he deliuered him vp or excuse Iudas because he executeth that which God had purposed God forbid for neither is God to be accused that Iudas wrought with him in the same action nor Iudas to bee excused for deliuering him vp according to Gods purpose Your wicked hands saith Peter Act. 2.23 haue crucified him whom God in his determinate counsell had deliuered vp Why then shall Iudas be blamed being but the instrument Because as Iudas did it it was most wicked he doing it by the instigation of the diuell his heart being possessed with couetousnesse and blinded with infidelitie yet was it good in respect of the end whereto God had ordaine it though as it proceeded from his poisoned heart it was most execrable for alwaies the action of the instrument beareth the name or is denominated from the affection of the instrument and therefore Iudas betraying his Master for thirtie peeces of siluer it was a most damnable sinne in him and the turning of it to the saluation of the faithfull was onely the worke of God It may be said God did appoint Iudas to doe it for nothing is done but by his appointment how then can Iudas be blamed We answer this by a double comparison or similitude the soule giueth power to a lame limme or member of the bodie to mooue and to stirre yet may not the power of the soule be blamed for the lamenesse of the limme for the lamenesse thereof doth not enter into the soule neither proceedeth from the soule but from the bodie though the soule be the cause of the motion Euen so the Lord moued Iudas to the action but the imperfection and sinne in the action proceeded not from the Lord but from the diuell that had corrupted his heart And no more then the brightnesse and heate of the Sunne can be said to be the cause of the stench of the caâ—kas or the corruption thereof can reach to defile the Sunne no more can the holinesse of God excuse in any action the wickednesse of man or the wickednesse of man defile his holinesse The incestuous wickednesse of Absolon the mischieuous purpose of Achitophel 1. Sa. 16.21.22 Gen. 37.27 the hatred of Iosephs
hauing described the necessitie of these miseries that shall befall the elect the demand or question is most triumphantly answered when he saith In all these we are more them conquerors For the first which is the demaund it selfe it cannot be made plainer onely in the words To be separate from the loue of Christ we must not vnderstand it actiuely but passiuely not of the loue wherewith we loue Christ but of that loue wherewith wee are beloued of God in Christ For though our loue to Christ is so substantially rooted in our hearts as that it is Cant. 8.6 strong as death which ouercometh all things hard as the graue that swalloweth vp all things like the flame of God that whole flouds of water cannot quench yea such as we will not depart with for any money and such and so great as it is true that nothing thing can separate vs from the loue of Christ yet this is to be taken and vnderstood of the loue of Christ to vs as appeareth by the end of the 37. Luk. 22.60 2. Tim. 4.10 2. Tim. 2.13 and 39. verses So as if it were possible we should forget Christ or renounce him as Peter did or forsake him as Demas did yet he cannot forget vs for he is faithfull that hath promised For the second which is the testimonie out of Psal 44.22 that we that are Christians do as verily looke for these miseries as we do for the rising of the Sunne the Prophet setting it down as an absolute purpose of God not to bee preuented nor auorded and not onely permitting it as a thing which may and may not come In which words consider two points first what is the cause in Gods sight why the world afflicteth the Church secondly in what grieuous sort it is afflicted For the first the cause is set downe in these words for they names sake that is because thou opposest thy selfe against Anrichrist and dost not fall downe nor bow to Baal nor dost not fashion thy selfe after the world in swallowing vp their iolities and delights Wherein obserue that true Christians are not only subiect to common miseries as those that beare the face of fleshly Adam but to some peculiar calamities that neuer disquiet the wicked and this onely as they beare the image of that heauenly Adam Christ Iesus from which the world is exempted euen as the chaffe and the wheate they both feele the flaile but the chaffe is free from the milstone from the fanne and from the ouen for of these onely doth the wheate taste and happy is he that is ground fit for the Lords table for though the chaffe feele not the bitternesse of the mill nor the heare of the ouen yet marke what becommeth of it Hark 9.50 it is like vnsauorie salt good for nothing but to be cast foorth and is either troden vnder feete or caried away with the winde and so vanisheth in the aire Such is the case and estate of the wicked for when they are separated as tares from the corne either the Lord treads vpon them in his wrath or burneth them in his displeasure or bloweth them from his presence like the stubble Secondly obserue where it is said We are killed for thy names sake that though God doth neuer chastise any man vniustly because hee may haue occasion enough to afflict him for his owne corruption whereby he may be humbled yet heerein appeareth his infinite wisedome that hee maketh the cause of our sufferings to be more honorable bearing this title and superscription for the name of God the puritie of religion and because we will not communicate with the world in their superstitious deuotions So as the Lord changeth the nature of the chastisement and imputeth it as borne for none of our wickednesse but for the glorious profession of the Gospell the wicked not punishing in vs our sinnes but Gods graces for if we would partake with them in their lusts we might goe free For if Balaam would curse the people hee might soone rise to promotion Numb 22.37 and if Michaiah would please the king in his Prophesie hee need not befed with the bread of affliction 1. King 22.27 and if the three children would worship Nabuchadnezzars Image they might easily escape the fornace Dan. 3.12 but we must keepe our standing and not shrinke a foorâ— from the foolishnesse of the Gospell what stormes soeuer may arise for it is no more then as if Christ should borrow our lines for a time to do him credit withall which shall bee mightily rewarded Thirdly in that it is said killed for thy names sake there ariseth this consolation that forasmuch as our suffrings are ioyned with Gods glorie and are brought vpon vs for Gods glorie we may be sure they shall haue a good issue and shall end well for as he tendreth his owne glorie so will hee also tender vs. We thinke it strange that the wicked haue such a swinge in their delights and that wee hang downe our heads Yea Danid complaineth that seeing the prosperitie of the wicked he had almost in his haste accused God of partialitie but Paul 2. Thes Psal 73.13 1.5.6 prooueth that it is impossible since we that are thus tossed and vexed as it were in the whirlepoole of sorrowes are better then the world and in higher account with God but that there shall come a day when rest shall be giuen to our soules and vengeance powred into the bosomes of persecutors For there cannot be a truth more certainly to be beleeued then this that since we doe suffer at their hands who are woorse then our selues it is a sure token that there shall come a reuelation of Gods iudgement wherein the iron rod of the Lords wrath shall bruise them soule and bodie when wee shall be caried vp with S. Paul into the third heauen and with Lazarus into Abrahams bosome 2. Cor. 12.4 Luk. 16.23 and when the vengeance of the Lord shall pursue our enemies driuing them from his presence and from the glorie of his power 2. Thes 1.9 Fourthly in that it is said for thy names sake obserue that it is not the suffering of euery phanaticall or phantasticall spirit that shall be taken for the Lords truth for there may be such forcible illusions as men may giue their bodies to the fire or neckes to the halter for the supposed truth of Poperie then their suffering is as a seale set to a wrong instrument but it must bee in a true zeale of a true cause for the death doth not iustifie the cause to be good but the cause iustifieth the death to be holie and religious For Paul 1. Tim. 1.13 was a zealous persecutor when he was a blasphemer and yet though the did God good seruice but when God receiued him to mercie then hee forsooke and disclaimed the righteousnesse of workes So that if our sufferings be for God we must lay our foundation onely in Christ crucified harbouring and maintaining a pure
then conquerers two waies first in respect of our selues secondly in respect of others We are conquerers in respect of our selues three waies first in the afflictions that goe before death secondly in the very suffering of death thirdly that sometimes there comes a speciall deliuerance and the wicked are made a ransome for the godly Prou. 21 1â— The first of these appeareth in that wee chuse to suffer rather then to admit any ill condition in seruing God as rather then the three children would stoupe to the worship of the beast they embraced the fire Daniel 3.22.23 And though through the sharpnesse of the trouble oftentimes the outward man trembleth and decaieth yet are wee strengthened and renewed in our soules and consciences that wee are not carefull to answer the greatest tyrant vpon the earth that that God whom wee serue is able and will deliuer vs from the sting and poison of any torment yea though sometimes the Lord strangely handleth them that suffer for the Gospel so as their soule is troubled and cannot apprehend any comfort but euen feele the iustice of God vpon them for their sinnes and in the instant of their dissolution they seeme to be void of inward heauenly power to strengthen them and do find a heauy vnaptnesse and vnapt heauinesse to sustaine the triall and that though they haue poured foorth their soule with teares vnto the Lord yet they cannot finde that resolution in any comfort to take the cup but as it is held to their mouths yet at the last being for the cause of Christ they may be sure he will send his spirit to quicken them and dispatch such a comforter from heauen as they shall find euen in the flames such alacritie and delight as if they had rather receiued a pardon from death then any power to bee thrust on to death for the Lord will comfort the abiect bring light out of darknesse and as 2. Cor. 4.11 make the life of Iesus manifest in our flesh by our being deliuered vp to death for his sake For the second that we are more then conquerers in death we haue many examples in the booke of Martyrs and elsewhere how some haue protested they haue sate in the flame as easilie as in a downe bed some haue lifted vp their hands when they were halfe consumed verifying this speech in Esay 43.2 Neither shall the waters drowne thee nor the fire burne thee nor the flame kindle vpon thee meaning thereby that the Lord shall make the most bitter drinke pleasant to them whom he hath called by his name Thirdly wee are more then conquerers in our owne person by the Lords sending of some strange deliuerance and by seeing our enemies consumed in our stead and this is two-fold either extraordinarily immediate or extraordinarily mediate The first appeareth Act. 5.19 Peter cast into prison had the dore opened by the Lords messenger was brought forth in despite of his enemies the same Peter was whipt and being Act. 12.6 a sheepe appointed to the slaughter lying fast bound between two souldiers the prison doores being watched the Angel of God smote him on the side and his chames fell off he was brought through the first and second watch and the praiers of the church did disappoint the purpose of the tyrant whose hands were not yet washed from the blood of Iames whom he had killed with the sword So vehement also were the praiers of Paul and Silas Act. 16.25 that an earthquake shaked the foundation of the prison and loosed the bands of all the prisoners and the Lord put it into the hearts of authority to send Paul foorth in peace and when hee would not standing vpon the law of the Romanes Act. 22.25 that no man should be scourged before he was condemned his enemies were glad to intreate him to goe Of which examples wee must make this vse that if the Lord saw it good for his glory he could doe as much now for nither is his power abated nor his loue diminished Exod. 16.15 Deut. 8.3 For in that he fed the Israelites with Manna he shewed that he can make a man liue without bread in that he blessed the small quantity of meale which the widow of Sarepta had he sheweth that our life standeth not in abundance 1. Kin. 17.16 and he that made the three children dance in the fierie fornace Dan. 3.22 when they that put them in were killed with the heat of the ouens mouth he can and will cheare vs and make glad our hearts in the vale of death For it is he that strengtheneth Dauid to ouerthrow Goliah and his power shall support vs to ouer come death 1. Sam. 17.45 Now for the deliuerance which is extraordinary mediate wee haue example in Saul Act. 9.25 who by the Disciples was put thorow the wall and let downe by a rope in a basket when the Iewes watched the gates to kill him Wee haue likewise our owne Prince Queene Elizabeth on whom many waters did beat and ouer whose head many flouds haue runne and when euen in her sisters time she was as a lambe to be led foorth to the shambles it pleased the Lord to snatch her out of the mouthes of the mighty and to set her seate farre aboue their reach and then were they sory they had cur downe the branches and suffered the stocke to stand Secondly we are more then conquerors in these afflictions in respect of other and that two waies either in the conuersion of others in seeing the Lords power in the midst of our perplecities or else in the confirmation of others they being emboldened by the Lords hand on vs to assure themselues he will not leaue them destitute in the like extremitie Examples of the first wee haue Act. 4.32 and 5.14 how in the heat of the disciples afflictions and when it was counted little better then insurrection to flocke to sermons the people sold their possessions to buy a good conscience and to know the fruit of Christ his death and how the number of them that beleeued grew more and more and how out of the blood of that constant Martyr Stephen there sprung vp daily fresh and new Christians Examples of the latter wee may see in the testimony of Paul who said his bonds were famous in the Court of the Emperor Phillip 1.13 and by that others were taught to preach more boldly and 2. Tim. 2.10 I suffer as an euill doer euen vnto bonds but the word of God is not bound therefore I suffer for the elects sake meaning thereby that his example of captiuity and patience did sundry waies confirme the Church in the hope of a better life For this is the property of the Gospell to grow highest where it is troden downe and to spring fastest where it is killed For when Ahab and Iezabel thought they had not left a Prophet of the Lord but had destroyed all but Eliah and him had they sought for as with
for shee set them out at a window a thing done without mutinie or any fraudulent purpose to escape and therefore iustifiable euen as the letting downe of Paul in a basket was Acts 9.25 And in this whole worke shee sinned nothing but in making of a lie which though some excuse and extenuate because it was Mendacium officiosum an officious and dutifull lie yet it is no way excusable for no lie to saue a soule is lawfull Wherein wee obserue that euen the Saints of God in their best purposes haue in some things followed their mother wit and their owne corruption Withall note the louing kindnesse of the Lord that this particular blemish in the worke doth nothing derogate from the excellencie of her obedience no more then Rebecca Genes 27.8 who notwithstanding she subscribed to the oracle of God that Iacob should ouercome Esau yet shee by indirect meanes sought to preuent this worke of God which the Lord in mercie did winke at in respect of her generall resolution to be obedient The like may bee saied of Abraham who because hee thought the feare of God was not in the house of Abimelek and that they would haue slaine him for his wiues fake Genesis 20.2 dissembled Sarah to bee his wife and caried her vnder the name of his sister which infirmitie the Lord passed by because in other his actions hee was faithfull Heere some to debase this worke of Rahab may say Why was this such a matter to haâ—◠〈◊〉 few messengers of the Lord and why should this commend her faith since she neuer came to triall to auouch this worke We answer that the resolution she admitted was very great since it might haue cost her the greatest torment that could bee and shee might so haue stunke in the sight of the people by thus betraying them and their countrey as either the people in a mutiny or the King in iustice might seuerely and cruelly haue executed her so as by this it argueth that she was perswaded that the God of Israel was onely to bee worshipped and the seede of Abraham onely in the world to bee esteemed and heereupon shee did practise the rule of our Sauiuor Christ euen to hate her owne nation Mat. 11.20 and tooke her life as it were into her hands to saue theirs that were the seruants of God So as though in the former example the Ramme onely was sactificed and not Isaak and in this example Rahab safely deliuered and her parentage reseued yet the resolution of them both was nothing lesse and so the speech of Christ true that they that for his sake forsake all Mat. 10.37 shall haue more comfort in that little that is left hauing peace of conscience then of all the former store nay that they that suffer for his sake shall bee free when their persecutors shall bee fettered as appeareth Ieremie 39.11.15 Ieremie that was in desolation and in prison was safe when the King himselfe had his eyes put out and Ebedmelech the Kings counsellour was promised not to perish when the rest should fall by the sword because hee had made the Lord his arme Further this example of Rahab to stand so resolutely for the deliuerance of the Lords messengers conuinceth all those that howsoeuer religion twang vpon their tongue that they can prate of it yet proue that they haue nothing in them but the Laodicean luke-warmth Reuel 3. in that they so professe it as they shrinke in the day of triall and dare not aduenture to harbour the Lords Embassadors and to succor them as Rahab did Yea and this example condemneth others who are so farre from forsaking lawfull things as wife possessions life c. for the Gospels sake as they will not forbeare vnlawfull things no not to leaue off the least shew 〈◊〉 pride or the least profit in biting gaine Whereas by this example wee are taught to take vp our crosse and not to looke backe-like Lots wife Genes 19.26 for there is no tarying in Idolatrie or other profanenesse to fetch any thing from the house toppe Mat. 24.17 or to runne backe into the fields to take our garments though they bee necessarie for this life as our Sauiour speaketh in the Gospell But more iustly the example conuinceth them that row with the tide and professe with the parliament for he that doth therefore professe religion because he hath his protection from the Prince and State would with the State serue the diuell Nay in matters of religion wee must not ground vpon examples but vpon the trueth of the religion for as we must not follow a multitude to do euill so neither must we follow a multitude to do good onely because they do it Exod. 23.2 For it is not the religion of God which we enioy because the parliament enioineth it but therefore it is by parliament commanded because it is the religion of God and fearefull it is to thinke that a Prince can prescribe a law to the eternall God which is farre more disparagement then for a subiect to make a law how he will obey his Prince which notwithstanding is not sufferable But as Rahab was perswaded that the God of Israel that sent those men was the onely God and that the loines of Abraham for whom this land was to be gained were the true owners by the speciall promise of God and in this respect she regarded not her Prince nor her countrey nor her owne fathers house but that by speciall mercy they were exempted but she did most faithfully and in great obedience and in a most Christian resolution willingly resigne vp the countrey to them to whom the Lord had giuen the title Euen so must wee in matters of the Lords seruice alwaies preferre and stand for the will of God to be obserued rather then either to haue our countrey preserued or our Prince obeyed For as Peter saith Act. 4.19 It is better to obey God then man yet still so as we submit our selues to the power and authoritie of the higher powers vnder whose sword are our bodies though our soules be vnder the shadow of the Almightie Againe where it is said She receiued the messengers obserue the cause why she did it beâ—â—â—se she was perswaded the God of Israel sent them so that it was not to gratifie the men respecting the men sauing that religioâ—â— did constraine her and her loue to them arose in respect of her loue to God that had conuerted her Whereupon we noâ—â—â—â—at the world determineth wrongfully of good workes 〈…〉 man may be an honest man and liue well and doe good 〈◊〉 neighbor though he be not greatly religious for all actions wherein the glorie of God the loue of God in Christ the comfort of our consciences and the desire of the saluation of our brethren do not concurre those are not good so as a good action without religion can no more be good then a house without a foundation a tree without a root water without a
made more plainâ— Paul Rom. 7.18 said hee knew no good thing dwelling in his flesh and heere he saith he is freed from the law of sinne and of death so as it may be thought these two places and speeches doe not agree The answer is Paul was carnall sold vnder sinne and thereby made a slaue to Sathan euen as a slaue that is sold in the market is to his master but this was onely in respect of the spirit of life which was in himselfe but now he speaketh of the spirit of life which is in Christ and applied vnto him by the vnion betwene Christ and him and so may boldly say hee is now no flesh but all spirit and doth the good he would To make it plainer 1. Ioh. 5.6 it is said that Christ came by bloud and water signifying thereby that as his bloud washeth away the guiltinesse of our sinnes so his water washeth away the filthinesse of our sinnes and that as his bloud doth iustifie vs in heauen so his water doth sanctifie vs heere on earth with which water of his because it answereth to the spirit of life which is in vs we had neede daily to be washed for as the skinne cleaueth fast to the flesh and the flesh to the bones so doth sin to our corrupt nature that we haue need continually to be cleansed by the holy Ghost which is the spirit of life of Christ in vs. And this is that water spoken of Ioh. 3.5 Except a man be borne of water and of the spirit he cannot be saued meaning thereby our regeneration and so Ioh. 13.10 where Christ alluding to them that comming out of Bathes had neede wash their lower parts because the filthinesse descendeth to the feet perswadeth vs thereby to a daily increase in a sanctified course because some corruption will hang at least at our singers end according to that Iob 9.30.31 If I wash my selfe with snow water and make my hands most cleane yet my owne clothes shall make me filthy so as though wee haue the spirit of God in vs yet our best actions are sinfull for as it is said Esa 64.6 our righteousnes is as filthy clouts the originall signifieth such clouts as come from children newly borne or such as Surgians vse to make cleane vlcers or such as beggers finde vpon dung hils to patch their ragged cloakes withall or such as are not once to be named as the Ancient writers of the Iewes doe make mention to whom this was chiefely spoken the Prophet in that place alluding to the manner of purifying in the ceremoniall law For we reade Leuit. 15.19 that vncleane things were separated both from the seruice of God and from the vse of man which being then but ceremoniall both in bodie and soule and thereby vnfit for Gods seruice and is really and morally in vs for we are vile and polluted not worthy the society one of another for feare of infecting each other and yet these are our best actions as Esay speaketh meaning thereby both the greatnesse of the number of them and the greatnesse of the excellency of them for they are all accursed before God I meane in respect of the spirit of Christ which is in vs not that the spirit causeth this vncleanenesse but through the lust sensuality and corruption of our natures euen as faire water from a cleere fountain is made filthy by running thorow vnclean channels the cause wherof is that concupiscence which through the serpents temptation entred into our first parents when they transgressed this being the first sinne that liueth and the last sinne that dieth euen as the heart is in the body of a man and this lust causeth and forceth vs to commit the euil we would not and to omit the good wee would and if it cannot preuaile this way with vs then it will entice vs partly to commit the euill and partly to omit the good by the consent of the heart onely and if it â—â—â—le in this it will cause such a crossing and corrupt thought to come in the way to poison the good we do that though we do it yet it deserueth death because wee are commanded to loue God with all our thoughts which if any one be ranging we doe not This is vrged the more that we may see and acknowledge how far our best actions which are in highest price and estimation with vs and which runne from the cleerest part of the wel-head are from deseruing any thing which we may yet see as in a glasse more plainely Gen. 6.5 where it is said concerning the naturall man that the mould of the desires of the thoughts of a mans heart are euill only euill and euill euery day and for euer 〈◊〉 may bee spoken of the best childe of God leaning out but this word onely For the spirit of Christ which is in vs begetteth some good thoughts and bringeth forth some good fruits that they are not onely euill though in respect of our corruption and that they taste of the vnsauory saltnes of our nature they may be said to be nothing but euill for in the choisest child of God there is the seed of the sin against the holy Ghost of apostasie of all sins but that by the working of the spirit they are so choked and weakened as they are not able to breake foorth hobeit by the remainder of sin abiding in vs all our actions are so infected poisoned as they are lothsome in the sight of God which must teach vs to humble our selues before him to craue pardon euen for our praiers which are polluted with many by-thoughts then wil he as Mal. 3.17 spare vs as a man spareth his sonne that serueth him for the Lord regardeth rather the good affection than the good action the holy fountaine from whence it procedeth rather then the effects of the fountain that it runneth thorow some corrupt veine of this earth and flesh of ours and this is in respect the spirit of life of Christ is in vs. But now if we speake of the spirit of life which is in Christ himselfe then we may boldly say we are all spirit and not flesh that Christ by his satisfaction hath taken away the accusation can come against vs for any sinne and the imperfection can be laide against vs for any action for all we doe is accepted of God in him and we can be charged with nothing for Christ maketh intercession for vs and as Eph. 2.1 God in Christ hath quickned vs that were dead in sinnes and as Heb. 2.9 Christ hath tasted death for all men So as if we speak of the spirit of life which is in Christs person we may well conclude wee are freed from the law of sin and of death Secondly obserue hence that they that will take comfort by the life of Christ must be able to apply the power of his death to the crucifying not onely in generall but euen of euery particular sinne in them as the