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
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
life yea scarce possible to abide his smell then Christ by the speaking of a word could doe it when Luk. 15.20 the prodigall sonne had wasted all and was reiected of all then the father receaueth him home againe when Ionas was Ionah 2.2 in the whales belly and as the text saith in the belly of hell that hee thought himselfe cast out of Gods sight then did the Lord bring vp his life from the pit and deliuered him when Daniel was put into the Lions den Dan. 6.22 to be made a pray for beasts then the Lord shewed his power by stopping of the Lions mouthes that they hurt him not when the three children Dan. 3.23 were cast into the fornace seuen times hotter then it was wont to bee because they would not consent to idolatry then did the Lord restraine the nature of the flames that it rather cooled then scorched them when Dauid 1. Sam. 23.26 was compassed on euery side by Saul and his company that he had no way to escape then God sent a messenger to the King to tell him of a power comming against himselfe whereby they left persuing him when the Isralites had the red Sea before them the mountaines on each side them and the Egyptians behind them Exod. 14.21 then did the Lord by a meanes to man impossible prouide for their safety The vse whereof is to our exceeding comfort that if we be closely imprisoned the Angell can vnloose vs when all doe forsake vs then will the Lord gather vs vp Psal 27.10 If we bee ready with Peter to sinke into the sea if we cry but Lord saue vs we shall be safe if we be as dead as the dry bones Ezek. 37.4 the Lord can and will put life into vs the slauery that the Pharaohs of the world can put vs to nor the bondage they can hold vs in is nothing to the Lord with whom nothing is impossible which if we could but once beleeue we would be lifted vp in what misery soeuer for the Lord 〈…〉 â—s from â—ell it selfe so as we are the cause of our â—â—ne miseries and of our discomforts in our miseries because we are so incredulous therfore let vs pray to the Lord to increase our faith that wee may neuer distrust in his power for that hee worketh not till it bee impossible hee is moued thereto by our pride lest if he should doe it by meanes wee might attribute it to the second causes and not to his prouidence and so rob him of his glory and on the other side if wee haue no meanes then we distrust his prouidence and so despaire as men without God in the world whereas our affiance in him should driue out all trembling distrust whatsoeuer for hee that hath thus prouided for our soules when they were mouldring away in our sinnes how can we feare but our bodies which with the soule make the whole man shall bee as deare and pretious to him also For the second which is the person sent it is the sonne of God wherein our vnworthinesse appeareth the more that vnlesse Christ had beene sent wee had not beene saued and this wil the more appeare by considering what we are without Christ euen heires of condemnation subiect to euerlasting curse and if we would haue a description of our selues without Christ before we were borne we deserued that the mid-wiues should teare vs and rend vs out of our mothers wombe and cast vs not into water as Pharaohs mid-wiues should haue done to the Israelites Exod. 1.17 but into the fire which might in some sort prefigure the heat in hell and that the first swathing-band should haue beene the chaines of darkenesse to bind vs fast to the diuel and that the first fire to warme vs at should haue beene that that burneth by the breath of the Lordâ— and that the first milke to cherish vs should haue beene poison to choke vs and that the first garment to cloath vs with should haue beene the wrath and vengance of God for we are so deformed in our conception as the Lord cannot discerne that euer any part of our image came from heauen so polluted in our liues as if the Diuell were let loose among vs yea for our sakes all the creatures both in heauen and earth are accursed except the Angels elect and the diuell who was accursed from the beginning and that ceremoniall leprosie in the law Leuit. 15. prefigureth and 〈…〉 morall vncleannesse and leprosie of our soules for in the law the chaire he sate on the bed he lay on the basen he washt in was vnclean the meat he eat yea the company he kept was so also now in regard hereof God sent his sonne to make that possible which was in vs impossible to make his worth answer our vnworthinesse that since his eie could not indure the sight of our vncleannesse it might delight in the beholding of his holinesse and that the hand that could not bee staied from being auenged on vs might through the obedience of his sonne be tied and fast bound from striking vs and that the violes of vengeance which were opened to bee powred forth on vs might through the pleasure he tooke in his sonne be stopt and diuerted from vs. Secondly it was necessary Christ should be sent for our sinnes being against the maiesty of an infinit God deserue iustice of the same nature which iustice must haue either infinite satisfaction or infinit punishment therefore God being both infinitely iust and infinitly mercifull there must be presented to him one of the same nature who by being infinite may reconcile both these if we should present our selues besides that we are but finit we must needes taste of iustice for what haue we but figge-leaues to couer our shame If we could offer the Angels for our attonemet it were too low a price for they are in themselues finite being at the first created and for this their creation they stand indebted to the Lord and the satisfaction they can giue is but their obedience which is their duty therefore the price of reconciliation must bee the Sonne of God who is infinite aswell as God himselfe equall with him in maiesty in power and in purity and he hath infinitely satisfied his infinite iustice and ioyned him in infinite mercy to vs that as Dauid saith Psal 32.10 we are now compassed about with mercy and we know whatsoeuer compasseth a man there is nothing can come vnto him but it must first come through that doth so compasse him so as wee being through Christ compassed about with the Lords mercy there can no sorrowes come neere vs but either mercy will keepe them out or if they come in they must come through mercy and proceed from mercy and not from iustice nor displeasure 〈…〉 â—â—â—rd in what manner he was sent In the similitude of â—â—â—â—full flesh Out of which learne that God could not be satisfied for sinnefull flesh but by flesh not by the similitude of flesh but of
the obedience of the law in some measure and stirre vp our affections to a delight in it Thirdly we are dead to the power of prouocation which was in the law to vrge vs to sin because our sins being taken away in the passion of Christ the law bringing vs as it were vpon the scaffold and shewing vs hell gates and heauen a farre off not able of our selues to make passage to it teacheth vs to auoid all sinnefull occasions whereby our feete might be found slipping and to lay the better hold vpon the bridge the Lord Iesus by whom the conscience is so pacified as wee are euer directed in the right way so as we are dead to it in the curse of it and aliue to it as it is the rule of our direction we are dead to it in the bondage of it and aliue to it in the obedience of it Gods spirit directing our hearts to doe that willingly which the law requireth Since then there is this necessity laid vpon vs to be dead vnto sinne for which sinne the curse of the law is due and to be liuing to newnesse of life though wee see this rich benefit of hauing the righteosnesse of the law fulfilled to bee performed by Christ onely and that for vs we must beware we fall not either into profane security or else into presumptuous hypocrisie the one thinking the fauour of God not greatly requisite the other that it is easily obtained the one running on still to sinne the other couering their nakednesse with fig-leaues which are not broad enough to couer all nor thicke enough to hide them from his eies that pierceth into the deepest darknesse for these may haue a knowledge of the law and subscribe vnto it a glimmering sight of Christ in the Gospell and reioice at it and yet not haue sinne condemned in their flesh but their flesh damned for their sinne whereas if we straitly trie our selues by the law and see our sinnes as sores runnig full of corruption and damnation to bee awaiting vpon the least sinne then is the commandement come vnto vs and then sinne being reuiued we know to what Physitian to goe and what eie salue to craue for we cannot looke into the bottome of our hearts vnlesse we looke into the bottome of the law and if we faile in this wee shall know no sinnes and so consequently no Sauiour for sinnes for God being a fearefull Iudge and a consuming fire we cannot stand before him without peace of conscience nor haue this peace without grace from Christ nor partake of this grace without acknowledgment of misery nor come to this acknowledgment without a through sight of our sinnes nor attaine to this sight without a sight of damnation due for them nor see this damnation without a triall of our selues by the commandement so as Christ hath not by his vertue abated but aduanced the power and excellency of the law in the right vse of it for which it was ordained namely to set our hearts on God and our waies in the trade of his commandements and therefore let vs by all meanes shun two extremities First a restlesse desire to performe the law so precisely as to seeke life in it which is harder for vs to doe then to remoue mountaines or to clime vp to heauen to see the seat of God Secondly rechlesse impiety to liue profanely because we cannot liue so precisely as we ought for the law is the goale wee must time at and the perfection we must striue to and though in our best workes we are vnprofitable yet must we worke lest wee be abominable Now for the second part namely for whom Christ tooke this paines to establish and fulfill the righteousnesse of the law it was for such as walke not after the flesh but after the spirit which teacheth vs to know a child of God from a reprobate the life of the one being like the darkenesse of Egypt grosse and palpable the other like the Sunne-shine cleere and comfortable And this life in the elect may be discerned by two markes First by a spirituall inuisible internall testimony secondly by a reall externall and visible The first is discouered two waies first by the spirit of adoption whereby we cry in confidence to the Lord as to a father secondly by the spirit of sanctification whereby we liue in obedience and subiection as to a Lord. The outward euidence of a Christian is likewise knowen two waies first by an outward profession secondly by walking in that profession Now lest we be deceaued in the inward signes first through pride in our selues and the policy of sathan to make vs thinke we haue them when we want them as Matth. 7.23 Many by doing great things in the name of Christ will entitle themselues to heauen which is a purchase for the elect only but he will professe he neuer knew them secondly through the secrecie of them they being knowen onely to God as 1. Cor. 2.10 The spirit searcheth all things and no man knowes the heart but he that made it therfore an inuisible faith must be discerned by visible fruits and who can tell that the powers of his soule be reformed if it breake not forth into his life for which cause the badge of a renued Christian is first a proclamation as it were whose he is and vnder whom he serues secondly a blamelesse course in conuersation the first of these is communicable to hypocrites who will seeme to carry a weapon for the Lord but with weake hands and false hearts making a flourish as if hee would defie the diuell yet secretly and couertly feeding on him and defending him in his desires and therefore he that is truely elect must be measured by his life and we must not looke into the spirit which is in him but into the fruites of the spirit which hang about him not to his inuisible faith but to his visible workes of faith not to his outward profession but to his walking according to his profession as Gal. 5.25 If we liue in the spirit wee must also walke in the spirit so as men are not to bee iudged by their tongues but by their steps and since we must iudge them this way if we see one liue inordinately sweare outragiously blaspheme mightily oppresse cruelly haunt wicked company and such like we may well say he is wicked and if he reply iudge not thou maiest answer thou maiest safely iudge the roote by the tree and the tree by the fruit a fountaine by the streames and the streames by their cleerenesse a sicke man by his weakenesse and the danger of his weakenesse by the nature of the disease and what is in the heart by that commeth out of the heart Mat. 15.19 for how could such a sea of sinnes swell ouer their bankes if thou wert stable minded those hauty lookes could neuer so transforme thy countenance if pride did not possesse thee nor thy vsury and oppression so rage and some out in thy
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
forth our cold petitions and that which was generally beleeued by faith before is now particularly chalenged of God by praier that wee may finde and â—â—ele the former promise to be true by this particular instance of reaching foorth our requests to God by praier And the more to hearten and encourage vs in this exercise and Christian taske God giueth and graunteth our requests differing in three respects from the gifts and benefits of worldly men For first he can giue all things in his power secondly in his wisedome he giueth and neuer repenteth thirdly in his goodnes he giueth and neuer vpbraideth This is the perswasion of faith and therefore now if wee spare to speake wee may well spare to speed whereupon the Prophet Dauid saith I beleeued therefore I spake hauing his faith for most to prepare his lips to praier And surely the cause why wee call not vpon God so often or so boldly as we ought is either because our faith failâ—s vs that wee thinke not to speede or else because wee haue but weake and faint hope to speede For as the Philosopher saith Qui timide rogat docet negare He that craueth fearfully draweth on a deniall for that faith that openeth the eies to see such treasures openeth the mouth to supplicate and to pray for them so as by this learne in one word that the Apostle will measure thy faith by thy praiers Whereby we crie In this word crie is implied three things first a confident boldnesse secondly a great earnestnesse thirdly an importunacy with perseuerance Boldnesse in that wee speake not softly as in feare but loud as in assurance euen as a fauorite of an earthly Prince that hath a promise to haue and obtaine what he can spie out hauing speciall security to speed commeth boldly to his Prince and craueth the performance of that was pledged vnto him by promise before Earnestnesse not to take a nay or deniall at the first at our fathers hands but to goe on with I pray you Father Good Father I beseech you Father and such like speeches of vehemency and feruency which is heere expressed by the geminating and doubling of the word Father Father Then with these must there be an importâ—nacy in praier which Paul expresseth Rom. 15.30 by striâ—ing or wrestling in praier shewing thereby the feruency of the minde and of the voice euen as Iacob did Gen. 32.26 that would not let the Angell goe before hee had blessed him and according to the example set downe Luk. 18. â— of the widow who by her importunity which in the Greeke word signifieth impudency so troubled and wearied with her cries as it were with blowes the vnrighteous Iudge as she wrested her sute from him Christ in that parable teaching vs that wee ought to vse a holy kind of impudency in our petitions vnto God and neuer to giue him rest till hee hath yeelded to our requests which wee make in faith and present in hope Heereupon it is that the soule is very earnest with God as either being laden with some sinne which it desireth to be eased of or priuy to some wants which it faine would haue supplied or in some apprehension of Gods iudgement for sinne which it seeketh to escape or the loue of God constraining it to be thankfull for the rich mercies formerly receiued or else being assaulted with some danger and temptation craueth to bee â—â—liuered so as alwaies the soule hath occasion to bee quicke and earnest in praier for causes to moue vs euen in our owne particular persons vnto this duty besides the generall cause of the Church doe daily occurre and fall out In that it is said We crie Father heere is questionable whether onely God the first person in the Trinity be to be praied vnto and not the Sonne nor the holy Ghost To this we answer that the word Father and God is taken essentially for the whole essence of the God-head which includeth them all as it is in the Lords praier or else it is taken personally for that the Sonne must be praied vnto the place is plaine Act. 7.59 And they stoned Stephen who called on God and said Lord Iesus receiue my spirit And that the holy Ghost must be praied vnto appeareth by Saint Paul who endeth his Epistle 2. Corinthians 13.13 with this praier The communion of the holie Ghost be with you So as the word Father in this place is not meant of any one distinct person subsisting in the name of Father but it is to bee vnderstood of them all the Father the Sonne and the holy Ghost for as they be all offended with vs for our sinnes so must they all bee reconciled to vs by our praiers And heereupon is it that Saint Augustine saith that the whole Trinity is Father in respect of the creature and hee is onely named heere because the Father is the fountaine of the God-head and the first in order but not in time howbeit being vnderstood in respect of their diuers subsistences they are seuerall Whereupon it is true that the word Father or God is sometime taken personally as Iohn 3.16 where it is said God so loued the world that hee gaue his onely begotten Sonne that wâ—â—â—euer beleeueth in him should not perish And 1. Corinthians 8.6 Vnto vs there is but one God which is the Father of whom are all things in which places the word God is taken personally as it is also in the Greede when wee say I beleeue in God the Father But the whole Trinitie is called Father in two respects first because hee is the fountaine of the God-head and the fountaine of all loue election and saluation the will of the Father going before the will of the Sonne in order not in time Secondly because howeâ—â—â— wee pray to Christ and to the holy Ghost as we doe to God and howeuer all the workes of the Trinity be vndiuided that they doe all saue and not the Father only yet they doe it by degrees Christ saueth vs insubmitting his will to his Fathers will the holy Ghost saueth vs in perswading and leading vs to goe to Christ and froâ— Christ to the Father so as our praiers are made vnto God in the name of Christ his Sonne by the direction of the holie Ghost Againe in that we name him Father learne that all our security and assurance that our praiers shall be effectuall and that we shall speede in our sutes and requests lieth in this that we are his children and so all that wee doe and performe pleaseth him no further then the person pleaseth him And therefore Dauid Psal 7. 17. 26. making a commemoration of his vertues as that there was no wickednesse in his hands that he had purposed his mouth should not offend that he had not hanted nor sorted himselfe with dissemblers doth it not the rather to moue God to heare him and to incline his eare to his petition but by these testimonies of a good conuersation
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
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
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