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
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
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
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
the profanenesse of our mindes we make a sauour of death and as it were a trumpet of debate and sedition to consume each other yea Ioh. 6.66 we see how diuers of Christs disciples went backe from him when hee preached a long sermon touching the sacrament of the supper which is a badge of our friendship with God with our brethren which proceeded not from the sacrament but from their rebellion that their sinne might bee made more sinfull yea such contagion is there in our nature as wee make Christ himselfe the authour and finisher of our hope to bee our condemnation a stone to stumble at and a rocke of offence 1. Pe. 2.8 the cause not being in him who is the light of the world but in our selues making him an occasion of our darkenesse Iohn 3.19 which by this light shall be made in the end farre more sinfull and damnable Since then the power of our corruption is so forcible as it is able to peruert all the meanes ordained for our saluation as to make the commandement of God in his law the promises of God in the Gospell the seales of God in his sacraments and the loue of God in his sonne to be vaine and of no value this must teach vs to humble our selues in the lowest degree in a hatred and detestation of our flesh and sinfull faculties of our soule which are as the poisoned soile that either casts vs or corrupts all the seeds of fruitfulnesse or wholsomenes that we throwen into it whereas our sin being disclosed both by the law and Gospell it is the more to bee hated and abhorred because it turneth the edge and benefit of both these to our destruction For what could the Lord doe more to preserue our first parents in their innocency than to set as it were a double fence about his commandement forbidding not onely the eating of the fruit but the touching of it binding the hands that they should not conuey it to the mouth and yet more hath he done for vs taking vs out of the fire by casting as it were his Sonne in the fire though as if we had neuer beene scorched or else being past sense we carrie still the coles in our bosome and will not haue them quenched with the water of the spirit to newnesse of life But let vs not be so wilfull peruerse so strong headed and stifnecked as not to bee turned into the way by the rod of the law but hauing spent the portion of the flesh and wasted the lusts thereof let vs grow in loue with our fathers house for what fruit can we haue in those things whereof we shall be ashamed or which at length shall bring shame on vs Let vs therfore shake off the sinnes we haue delighted in and then haue we suffered in the flesh and then hath Christ suffered in the flesh for vs which if he haue then is our flesh destroied in vs which if it be then shall we cease from sinne which if we doe then shall we liue after the will of God though not in perfection yet reformable to the perfection of his will and then to vs that are sanctified shall not the law be grieuous nor burdensome as Saint Iohn saith 1. Iohn 5.3 but it shall reioice the heart giuing light to the eies and sweetnesse to the taste as Dauid saith Psal 119.7.8.9.10 God sending his Sonne c. This is the second generall pâ—n spoken of at first namely that what was impossible to the law is made possible in Christ wherein obserue foure things First the person which sendeth Secondly the person which is sent Thirdly the maner how he is sent Fourthly the end of his sending For the first which is God consider the cause mooued him to this mercy not any thing in vs but his owne loue and compassion towards vs as it is expressed Ioh. 3.16 God so loued the world that he sent his sonne and Ezek. 16.3.4 It is said concerning the Church of God that at the beginning she was born and begotten of the heathen her father an Amorite her mother an Hittite at the day of her birth shee had no mid-wife neither was shee washed but remained filthy shee had not so much as a swadling clout to couer her neither did any that passed by pitie her but shee was cast out in the open field lay polluted in her blood ready euery houre to perish In which words the meaning of the holy Ghost is to set forth our vnworthinesse our shame and our nakednesse If now an honorable person shall passe by and open his compassion on her and bring her home and spread his owne skirts ouer her feed her at his owne table make her beautifull and aduance her to great honour whereby she that was despised comes to be beloued of all nations and yet she should againe fall to her pollution and become a common strumpet if notwithstanding this vnthankefulnesse and apostasie he should draw her home againe and renue his former fauours towards her no reason could be giuen of this but the free mercy of him that did it euen so hath God like an honorable person full of all power and riches strength and maiesty mercy compassion seene vs polluted in our bloud before our birth borne of corrupt parents brought forth into a more corrupted place which is this world yet hath he said we shall liue he hath caused vs to bud as the flower of the field yea our time hath beene as the time of loue hee hath spread the skirts of his protection ouer vs entred a couenant with vs and we are become his now for vs to enquire the cause of this we can finde none but his willing loue to haue it so but let vs striue by the fruits of our liues to honor him and with the calues of our lippes to praise him that hath thus aduanced his mercy on vs and let vs not doe the worke of a presumptuous whore either in giuing rewards to the flesh or taking rewards of the flesh to fulfill the lusts thereof lest the Lord diminish our ordinary as Ezek 16.27 and feed vs with the blood of wrath and lealousie Againe heere note that the Lord neuer worketh but when it is impossible and the cure desperate in the eies of men for when the Law could not saue vs then rather than hee would want a people and lose the glory of his mercy hee sent his sonne to saue vs. The woman Mar. 5.25 that had her issue of blood twelue yeeres and had spent all her substance among Physitians and auailed not when man could not heale her then Christ did it when he that had beene diseased 38. yeeres and had line long at the poole of Bethesda Ioh. 5.6 and could get none to helpe him in when the water was troubled then did Christ bid him take vp his bed and walke when Ioh. 11.39.42 Lazarus had been in the graue foure daies that it was impossible for man to restore
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
to Moses to be read to the people and to be left for vs their posterity it would teach vs how to be the friends of God as Abraham was for therein is both life and death set before vs Deut. 5.33 it is as a line and plummet to square our liues by and to measure our steppes to heauen in it is the reuealed will of God for vs and the secret for himselfe Deut. 29.29 in it are contained promises for obedience and a whole volume of cursings for breaking it so that if wee will be saued wee must please God and how wee shall doe this is set forth vnto vs in his law and if we separate our selues from the vse of this law then shall it become a killing letter to vs that is as oft as we read it we shall read our owne damnation as appeareth 2. Kin. 22.11 But if we study it to make it the rule of our obedience and as a light to direct vs through the darkenesse of this life then doth it conuert the soule condemning sinne in the flesh and freeing the flesh from sinne that if we fall we fall but in the armes of Christ for hee is the way wee are directed to walke in by the law So as in a word learne that the Apostle wil measure thy loue of God by thy loue of the law of God euen as an earthly Prince will discerne thy affection of him by thy subiection to his scepter Secondly obserue hence that of all the creatures of God the rebellion of man is greatest nay he only swarueth from the course of his first creation for heere we see how farre he is degenerate that being made after the image of God to glorifie him in his subiection to his law now he turneth the heele against him and hath framed a law to himselfe which he doth follow namely the lusts of the flesh denying any obedience to the law of his maker and not onely disarming himselfe of all possibility of subiection but putting on the armor of Gods enemy flatly opposing himselfe and standing in contradiction with the law of God But now the rest of the creatures of God they keepe the end of their creation the Sunne giuing her light for which she was made the Sea keeping her bounds wherin she was set the water yelding her power to cleanse for which she was ordained the earth bringing foorth her fruit as she was commanded euery beast of the field liuing in the ignorance of his strength and in his acknowledgement of man to be his head as he was at first enioyned whereas if they should alter their naturall course as the sunne to bring darknesse the watâ—â— to defile the earth to miscarry and cast all her fruit out of her wombe before it were ripe and the rest to peruert their ends for which they were giuen vs wee would count it as monstrous as for a man to goe vpon his head with his feet vpward and yet is the case of man more monstrous for where God made him a liuing soule hee hath made himselfe a dead carkase and a damned creature and where he had his reason sanctified to all good and knew no euill he hath now all the powers of his vnderstanding polluted that nothing but weeds and sinnes doe grow vp in him and where he had a law giuen him to bridle and keepe him in from ranging he hath taken the bridle in the teeth and wrung himselfe by his concupiscence out of the hands and protection of God nothing being able to curbe or keepe him in till he had cast himselfe out of the saddle namely the paradise of God and not resting thus foiled with his fall he stands now in armes against the Lord as if he threw him downe whereas alas the Lord tooke pleasure in the worke of his hands seeing it was very good and hee ouerthrew himselfe in pride and infidelity which stil encreaseth as his age increaseth and maketh him so rebellious as he is The consideration whereof this being the condition of the best of vs as we lie in the wombe ought exceedingly to humble vs and wound vs at the heart that what wee would condemn in the insensible creatures that we senselesly run into and yet the obedience wee see performed by them cannot draw vs to the subiection whereto we are tied which shewes vs to be farre more brutish then they and therefore what recompence of reward can we expect if we continue thus vntamed but as Salomon saith Prou. 1.31 to be filled with our owne deuises and cap. 5.22 to be holden with the cords of our owne sinne till destruction come like a whirle wind and carry vs away without recouery Againe learne hence who they be that loue and who they be that hate God such as keepe or keepe not his commandements according to the saying of Christ If ye loue me keepe my commandements and as is comprised in the end of the second commandement that mercy shall bee shewed to them that loue him and keepe his commandements but those that hate him and wil not haue Christ raigne ouer them but cast his yoake far from them he will pursue them with his wrath to the fourth generation And heere we are to iudge of two sorts of men the one that sinne of too much presumption the other that sinne of good intention the first are blasphemers profaners of the labbath drunkards adulterers vsurers such like that thinke all time lost which is not spent vpon their lusts dare braue the heauens as if there were no vengeance reserued for them these men chacing and hunting vp and downe to get new occasions of sinning not masking or dissembling but openly proclaiming the poison in their hearts by the scabs and vicers in their liues doe shew from what head they spring for making no conscience of sinne they are the brood of the serpent Ioh. 8.44 Ioh. 3.8 For he that is borne of God sinneth not that is he that laboreth to mortifie his flesh daily and to purge himselfe by repentance but he that will set fire to his affections that are already enraged and study how to inuent mischief he is of the diuel For the other sort they are such as will serue God after their fancies but this will not suffice for though they meane no hurt or that their conscience be perswaded that they doe is right yet heere wee see wee must not frame the law of God according to our conscience but bend our conscience according to the law of God to worship him as hee hath prescribed in his word for if good purposes or good intentions would haue serued then had the Iewes as great cause to be accepted of God as any for though they went about to establish their owne righteousnesse through workes yet heerein they did no more then they were taught by the Scribes Pharisees which were their leaders yea and they liued strictly as was commanded by the law of Moses and had a zeale
the beholding of the very face of God and there shall bee no markes set to keepe vs from the mount where the Lord dweleth Reu. 21.12 as there was Exod. 19.12 but as Paul speaketh 1. Corinth â—3 12 we shall then see him face to face and know him as wee â—re knowen of him and see him as God all in all that is â—ee shall behold the glory of God not standing vpon the veile of the flesh of Christ for then all mediation and intercession shall cease and this is part of that Christ praied for a litle before his death Iohn 17.24 that we might see that glory he had before the world was made for then we shall see Christ-God and the whole Godhead immediately raigning yet in Christ the Sonne of man and in vs but so as we shall no more leane and relie vpon the praiers of Christ for then he shall raigne no more as the Sonne of man in the midst of his enemies for this gouernement shall cease death which is the last enemy being then abolished and he then shall raigne ouer them vanquished as God Howbeit the fruit and benefit of this his mediation shall indure for euer and the subiection of his humane nature shall then more appeare because of the glory of his Godhead which shall then be seene fully euen such and the same as he had before eternitie yet shall this saluation more increase the glory of his humanity when we shall vnderstand and see it to bee personally vnited to the sonne of God who with God the Father and the holy Ghost shall be all in all Now the fruition and possession of this glory shal worke three effects in vs first it shall breed in vs an infinite loue toward God secondly an infinite ioy in God thirdly an infinite praise to God Infinitely shall we loue him that hath aduanced as to such honour as is endles and to such fellowship as is matchlesse our hearts shall be filled with ioy yet not able to comprehend or expresse it Mat. 25.23 therefore it is said Enter thou into thy masters ioy for this ioy is too great to enter into thee and besides the ioy we shall haue in our owne saluation we shall conceiue as great ioie for the saluation of others which is called ioy celestiall and we shall haue yet more ioy then before to see the Godhead so glorious the Lambe aduanced in our flesh and to be one person with God And this is aboue all ioies because we shal loue Christ far aboue our selues for the zeale of Gods glory shall euen eat vs vp and it shall be so great in vs as it cannot be so great for our owne saluation and then out of this loue and ioy as out of two fountaines ioyned in one shall spring and arise such continuall praise to God for this glory that we shal vncessantly sing to God in the Temple which is God himselfe so as we shall praise God in God and this shall be as the Prophet Esay saith from new Moone to new Moone and from Sabbath to Sabbath that is for euer for this loue of God is from eternitie in respect of our predestination and to eternitie in respect of our glorification and this is that we sigh and grone for and for which while wee are in the flesh absent from God wee continually pray for ROM chap. 8. vers 31.32 verse 31 What shall we say then to these things If God be on our side who can be against vs verse 32 Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also THe Apostle before set downe that God the Father by his eternall purpose hath foreacknowledged vs and foreloued vs with an euerlasting loue in his Sonne and not vs onely but all those that to the end of the world shall loue him and manifest and shew foorth this their loue by a sincere worship and religious care to keepe his commandements and how that the Lord as he hath ordained vs and them to the same glory so at the fulnesse of time by the dispensation of his wisdome by his spirit he doth call them by the instrument of his word by the same loue doth iustifie vs in his Sonne and will glorisie vs with himselfe Now he being ouercome with the thought and meditation of these things breaketh foorth into a woonder and admiration that seeing it is thus that the Lord hath taken it vpon him neuer to leaue vs till he hath aduanced vs to heauenly places euen the seat of the Lord Iesus what shall we say The answer is giuen with the question this we must say that since he is our God as appeareth by that which went before then is it impossible wee being thus backed and hauing the Lord our bulwarke that any creature can bee of that force or be so against vs no not the diuell in hell with all his power can hinder vs from the fruition of this glorie In the other words who spared not his Sonne c. there is a further consolation set downe vnto vs to make the heape of comfort greater that since the Lord gaue as it were iudgement against his owne Son and set him foorth to a shamefull death for vs and this when we were his enemies and strangers from the life of God how can it bee he should now denie vs any thing to further our saluation being made friends with him and reconciled to him thorow his Sonne This doctrine needeth rather deepe meditation then large explication for who doth not assume to himselfe sufficiently to vnderstand it being but thus much in effect that since God in his euerlasting purpose hath thus manifested his glorie and mercie and hath ordained the end which is his glorie in our saluation and to bring it that it may come to this end hath subordinated and set downe certaine causes as calling and iustifying it is impossible any thing should hinder our saluation If God he on our side Heereupon wee must not thinke that if God be on our side we shall haue no enemies for because God loueth vs therefore we haue the more enemies and therefore wee are persecuted and subiect to the hatred of the world as Christ himselfe expresseth Ioh. 17.14 The world hateth them because saith he they are like me So as in this place the Apostle doth not meane that we should expect any immunitie and exemption on from the eâ—mitie and malice of men but that wee hauing this heauenly securitie and assured certaintie of the Lords protection neither Angell nor man nor diuell nor torment shall be able to ouer come vs. For this is that Paul speaketh of All things are by Christ Col. 1.16 through Christ and for Christ that is all things are created by him all things are preserued through 〈◊〉 maintained for his glorie so that our saluation being alwaies ioyned with his glorie neither shall men breath nor the diuell
faith were spiritually conioined to Christ who is the Lambe slaine from the beginning of the world and they were not saued by their regeneration and workes of faith for these were but effects of their first vniting to Christ spiritually which speech of our coniunction with Christ is like that of the true Catholike Church who are said to bee members of another though they be seuerall persons in respect of the mysticall reference which they haue to Christ their head Further they obiect Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Whereupon they inferre that it must be proportionable euery way and that as corruption is naturally deriued from Adam to vs and his very corruption really abideth in vs so Christ must really deriue his righteousnesse from himselfe to vs or else say they the example holdeth not To this we say as in Adam we are truely sinners by his sinne and that not by imitation but by imputation for that one sinne of Adam which condemned all the world was onely committed in the person of Adam so the iustice of Christ is no more in vs then was that sinne onely of Adam which made vs all to be damned and the punishment of that sinne brought originall sinne and the generall corruption And say they though all are saued through the obedience of Christ yet as after the sinne of Adam originall sinne was deriued to vs so must Christ his righteousnesse needes be in vs. We answer true it is they agree in this Adam giueth vs that be hath by the participation of his flesh Christ giueth vs that he hath onely by the communication of the holy Ghost Againe we say as euery man dieth of his owne disease and yet it may be he had that contagion from another so for Adams sin as it was imputed vnto vs we die and yet not for Adams sinne aloue but for our owne for in vs there is the very matter of corruption but Christs righteousnesse is not in the flesh but in the spirit for though we may haue perfect sinne yet we cannot haue perfect righteousnesse Againe there be three degrees in Adams sinne first by imputation secondly by propagation and drawing the filthinesse of Adams sinne really into the soule and flesh of man Thirdly we are condemned iustly by the imitation of Adams sinne in as much as when we come to discretion we sinne as Adam did but rigteousnesse is spirituall and hath but one degree onely by imputation and not by imitation for who would goe to hell to suffer as Christ did And yet there is somewhat in Christ not imputed to vs but deriued to vs yet no matter to iustifie vs that is the sanctification of his nature which is the renewing of ours and this holinesse we must haue actually in vs but all this is after our conuersion wrought meerely in the obedience of Christ his blood IAMES chap. 2. vers 25.26 verse 25 Likewise also was not Rahab the harlot iustified through works when she had receiued the messengers and sent them out another way verse 26 For as the body without the spirit is dead euen so faith without workes is dead VNto the example of Abraham the Apostle matcheth this of Rahab to shew how by this excellent worke she did proue her selfe a conuert Israelite from a cursed Cananite wherein first is questionable why the holy Ghost should vouchsafe to sort Abraham that most reuerend father of the faithfull and of the Patriarkes with a woman who was for her condition base because a victualler for her country cursed because a Cananite for her conuersation infamous because a strumpet and leaue other excellent examples of worthy men which might seeme to haue beene a lesse disparagement to Abraham whereto is answered that there is a speciall cause why saint Iames setteth this example downe aboue the rest because to the example of Abraham it might haue been replied that he was a singular and rare man so 〈◊〉 might be compared with him none did euer exceed him and many were inferiour to him and yet haue beene saued and therfore that the Apostle should not too much insist vpon the example of Abraham for this cause he hath chosen such a one as there is so many degrees betweene Abraham and her as if it bee aboue our reach to match Abraham yet wee may bee ashamed not to onermatch a whoore And if wee can neither imitate the highest nor bee equall with the lowest let vs boast neuer so long of good workes and faith it is certaine wee are monstrous hypocrites and cannot bee saued Secondly in this example wee must wisely consider what worthy things there are in this worke of Rahab taken out of Iosh 2.1 that it should receiue this honour to bee matched with the noble acts of the Patriarkes both by this Apostle and in Hebr. 11.31 Wherein wee must examine the lawfulnesse of her act not onely to conceale them that came as spies but to abet comfort and conuey them away since they came to espy the land which tended to the desolation of the whole countrey and subuersion of the state Which maketh nothing for them that send Emissaries and Iesuites into this our land to steale away the hearts of the people from their lawfull Soueraigne For in that Rabab did thus aide comfort and abet them shee did it not because they came to vsurpe and assault the countrey for if they had had no right but onely had come to haue made a larger extent of their Princes territories it had beene in them a fellonious purpose and as much as rouing vpon the sea and robbing by the high-way and if shee had suspected they had come to this end without hauing any better right vpon paine of her soule shee should haue discried it otherwise she had beene disloyall to her Prince and State but in that shee did conceale it shee knewshee had her security from heauen that cursed should all those bee that resisted the seed and race of Abraham she knew that by the mandate of the almighty the land was giuen vnto them and that they that dwelt therein were but vsurpers and therefore were bound to yeeld it vp as from God And if vpon this knowledge she had not protected them as 〈◊〉 did the Angels Genes 19.8 she had beene guiltie of their bloud she might haue beene vsed like Tarpeia among the Romanes who when shee had ingaged them to deliuer vp their bracelers vpon recompence of yeelding vp the Citie and Tower the fouldiers ouerwhelmed her in stead of giuing her the bracelets but all conditions made by Rahab were performed by the spies to shew that the whole worke proceeded from the Lord. Now for the letting them out by night though it bee not lawfull by the lawes of such defenced cities and places to scale the walles in the night time yet vpon the equitie of the cause and in the case of necessitie it may bee excused
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